Divine Inspiration Required by the Character of the Penmen of the Scriptures
Lithograph of the Reverend John Brown of Haddington
The following continues a series of excerpts from “An Introduction to the Right Understanding of the Oracles of God,” by the Rev. John Brown of Haddington, as published in his Self-Intepreting Bible (1859 edition).
V. The manifest CHARACTER OF THE PENMEN further evinces the divine original of the Scriptures.
They everywhere discover the utmost candour and disinterestedness: they everywhere candidly publish the infirmities, or even faults of themselves, their friends, and nation. None of them ever gained anything in this world by their work but trouble and vexation; and, according to their own principles, they could obtain nothing in the next but everlasting destruction, if they indulged themselves in any imposture.
The matter and mannerof their work infinitely transcended their abilities. Setting their predictions aside for a moment, how could men of the best education, and especially men of no education, form such exalted schemes of sense, piety, and virtue? Or how could wicked men, inspired by Satan, publish and prosecute such a scheme of mystery, holiness, and morality?
Such is the character of Jesus Christ, drawn by the four evangelists, with every mark of simplicity and candour, and in which ignominious suffering is made a leading article, that the delineation thereof—and that too by persons of no uncommon knowledge—without a real and exactly answerable model, would, to every unbiased free-thinker, appear more incredible and impossible than even the incarnation, obedience, and death of the Son of God, therein attested, however astonishing. (emphasis mine)
Divine Inspiration Required by the Manner, Scope and Harmony of the Scriptures
Self-Interpreting Bible (1859 edition), Rev. John Brown of Haddington, original editor
The following continues a series of excerpts from “An Introduction to the Right Understanding of the Oracles of God,” by the Rev. John Brown of Haddington, as published in his Self-Intepreting Bible (1859 edition).
II. The MANNER in which these subjects are exhibited in the Scriptures is evidently divine; –wise, condescending, and yet majestic. The discoveries have been gradual, as men stood in need of them or were in a proper condition to receive them (Gen. 3,9,12,17 & c.; Heb. 1:1). The principal points; as of God’s new-covenant grant of himself to sinful men; his full satisfaction in and with Christ as our Mediator; and the law of the ten commandments; were declared from heaven with uncommon solemnity (Mat. 3:17; 17:5; Ex. 20:1-18, &c.). And, while these and other similar truths are announced in a style the most plain and simple, there appears therein something astonishingly sublime and majestic. While the dictates are authorized with a THUS SAITH THE LORD, the very style, particularly in Scripture songs, Job, Psalms, Lamentations, and Isaiah, and in our Saviour’s discourses, &c., is at once surprisingly suited to the dignity of the Author, the nature of the subject, and the condition of the persons addressed.
III. The manifest SCOPE of the Scriptures is to render sin loathsome and hated, and to promote holiness and virtue; to humble men, and reform them from their beloved lusts and sinful practices, and to exalt and glorify God to the highest. No good angel or man could dare to personate God in the manner of the Scriptures; nor could bad angels or men publish, and so warmly inculcate, what is so remarkably contrary to their own vicious inclinations and honour. It therefore remains that God alone must be the author and inditer of them.
IV. Notwithstanding the dictates of Scripture are so extremely contrary to the natural inclinations of mankind, and were published without any concert by various persons, of very different conditions, and in different ages and places, yet such is the marvellous HARMONY of all the parts, in their whole matter and scope, as irrefragably demonstrates that these penmen must all have been directed by the same Spirit of God. One part of our Bible is so connected with, and tends to the establishment of another, that we cannot reasonably receive any part without receiving the whole. In the New Testament we have the historical narrative of the fulfillment of the typical and verbal predictions of the Old. In both Testaments the subsequent books, or subsequent parts of a book, are connected with that which went before, as a narrative of the execution of a scheme begun, or of the fulfillment of a prophecy declared. If we receive the history, we must also receive the prediction. If we admit the prediction, we must believe the history. To a diligent searcher of the Scriptures, it cannot fail to occasion a most pleasant astonishment, to find everywhere the same facts supposed, related or prepared for; the same doctrines of a gracious redemption through Jesus Christ exhibited, or supposed to be true; the same rules or exemplifications of piety and virtue, and motives thereto; the same promises of mercy, or threatenings of just misery, to persons, societies, or nations, exhibited without a single contradiction. When there is an appearance of contradiction, it will be found that the different passages do not respect the same thing or person, in the same respect, and in the same circumstances of time, place, or manner; and so there is no contradiction at all.
Divine Inspiration Required by the Subject Matter of the Scriptures
John Brown’s Self-Interpreting Bible (1859)
The following continues a series of excerpts from “An Introduction to the Right Understanding of the Oracles of God,” by the Rev. John Brown of Haddington, as published in his Self-Intepreting Bible (1859 edition).
I. The subject MATTER of them requires a divine inspiration. The history of the creation, and part of that of the flood, &c., therein related, were known only to God. Mysteries relative to the Trinity of persons in the Godhead; the covenant of grace; the incarnation of the Son of God; his undertaking, offices, and states, and our union with him; justification, adoption, sanctification, spiritual comfort, and eternal blessedness, in him, are therein declared;–which God only could comprehend or discover.
The scheme of religion therein prescribed is so pure and benevolent, that God alone could devise or appoint it. While it represents the Most High as everywhere present—as infinitely perfect, powerful, wise, and good—holy, just, and true—an infinitely gracious lover of righteousness, and hater of iniquity,–as our bountiful Creator and Preserver, and as the infinitely merciful Redeemer of our souls, by the obedience and death of his only begotten Son,–it requires us to know, believe in, and revere him with our whole heart, soul, mind and strength, as our Father, Friend, Husband, Saviour, and Portion in Christ; and confidently to depend on him, and ask from him whatever we need in time or eternity; and to obey him in all that he commands, as children whom he hath begotten again to a lively hope, and established as the heirs of his everlasting inheritance.
We are here taught how human nature may be truly improved and perfected, by our receiving Jesus Christ as made of God unto us wisdom, righteousness, sanctification, and redemption,–as an effectual principle and root of true holiness;–and by our walking in him by faith, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, patiently, contentedly, and cheerfully,–setting our affections upon things above, where Christ is, and through the Spirit mortifying every sinful and selfish inclination. We are taught to love our neighbours as ourselves, perfectly fulfilling the particular duties of every relative station; and to lay aside all malice, envy, hatred, revenge, or other malevolent dispositions or passions; to love our enemies; to render good for evil, blessing for cursing; and to pray for them that despitefully use us. These laws of universal purity and benevolence are prescribed with an authority proper only to God, and extended to such a compass and degree as God alone can demand: and those sins are forbidden which God alone can observe or prohibit.
The most powerful motives to duty, and dissuasives from vice, are here most wisely proposed, and powerfully urged; motives drawn from the nature, the promises, the threatenings, the mercies, and the judgments of God; particularly from his kindness in the work of our redemption, and his new-covenant relations to us in Christ; and from advantages or disadvantages, temporal, spiritual, and eternal. And, while the most excellent means of directing and exciting to, and of exercising piety and virtue, are established on the most prudent forms and authoritative manner, the most perfect and engaging patterns of holiness and virtue are set before us in the example of Jesus Christ our Redeemer, and of God as reconciled in him, and reconciling the world to himself (Ex. 21:1-17; Lev. 18-20; Deut. 4-25; Mat. 5—7; Rom. 6:12—15; Gal. 5-6; Eph. 4—6; Col. 3:4; 1 Thes. 5; Tit. 2; Jam. 1-5; 1 Pet. 1-5; 2 Pet. 1; 1 John 1—5, &c., &c).
The Divine Inspiration of Scripture Demonstrated
Lithograph of the Reverend John Brown of Haddington
Here’s part two of my planned, looong series of consecutive excerpts from “An Introduction to the Right Understanding of the Oracles of God” from the Self-Interpreting Bible (1859 edition), edited by Rev. John Brown of Haddington. You’ll always be able to access each post in this series by clicking on the category “An Introduction to the Right Understanding of the Oracles of God” in the sidebar or at the bottom of any of the posts in this series.
While reason, then, plainly suggests the possibility, the desirableness, and the necessity of a revelation from God, adapted to our circumstances, the books of the Old and New Testament manifest themselves reasonable, credible, and divinely inspired: It is their DIVINE INSPIRATION (which indeed supposes them reasonable and credible) that we now attempt to demonstrate. In what manner the influence, by which the penmen of the Scriptures were directed, affected them, we pretend not fully to explain. It is enough for us to know, that thereby they were infallibly guided and determined to declare what they did not formerly know; to conceive properly of what they had formerly known; and to express their subject in terms absolutely just in themselves, and calculated to convey the truths represented to others. But so far we may conclude, that, while the penmen exercised their own reason and judgment (Ps. 45:1; Mark 12:36; Luke 1:3; Acts 1:1; 1 Pet. 1:11) the Holy Ghost:
(1) Effectually stirred them up to write (2 Pet. 1:21);
(2) Appointed to each his proper share or subject correspondent with his natural talents, and the necessities of the church in his time (Mat. 25:15; 2 Pet. 1:21);
(3) Enlightened their minds, and gave them a duly distinct view of the truths which they were to deliver (Jer. 1:11-16; 13:9-14; Ezek. 4:4-8; Dan. 10:1,14; 9:22-27; 8:15-19; 12:8; Amos 7:7,8; 8:2; Zec. 1:19, 21; 4:11-14; 5:6; John 16:13; Eph. 3:3,4; 1 Pet. 1:10,11). Perhaps this illumination was given all at once to Paul, when caught up to the third heaven, but was bestowed gradually on the other apostles (Mark 4:34; Luke 24:17,45; John 20:22; Acts 2:4; 10:9-15,28,34).
(4) He strengthened and refreshed their memories to recollect whatever they had seen or heard, which he judged proper to be inserted in their writings (Jer. 31:3; Luke 1:3; John 14:26).
(5) Amidst a multitude of facts, he directed them to write precisely what was proper for the edification of the church, and neither more nor less (John 20:30, 31; 21:25; Rom. 4:23, 24; 15:4; 1 Cor. 10:6-11).
(6) He excited in their minds such images and ideas as had been treasured up in their memories, and directed them to other ends and purposes than themselves would ever have done of their own accord. Thus, under inspiration, Amos draws his figures from herds, flocks, and fields; Paul makes use of his classical learning (Amos 1, 9; Acts 17:28; 1 Cor. 15:33; Tit. 1:2).
(7) He immediately suggested and imprinted on their minds such things as could not be known by reason, observation or information, but were matters of pure revelation (Is. 46:9, 10; 41:22,23; 45:21) whether they respected doctrines (1 Tim. 3:16), or facts past or future (Gen. 1:2,3; Lev. 26 &c).
(8) He so superintended every particular writer, as to render him infallible in his matter, words, and arrangement; and by his superintending influence, made them all in connexion so to write, as to render the whole Scripture, at any given period, a sufficient infallible rule to direct men to true holiness and everlasting happiness (Deut. 8:4; Ps. 1:2; 19:7-11; 119:105; Mat. 22:29; Luke 16:29,31; John 5:39; Rom. 15:4; 2 Tim. 3:15-17; 2 Pet. 1:19). Many of the sentences recorded in Scripture are not inspired in themselves, being the words of Satan or of wicked men; but the Scripture report relative to these expressions is directed by divine inspiration. –That our books of the Old and New Testament, the APOCRYPHAL TRACTS being excluded from both, are of an INFALLIBLE and DIVINE original, is thus evident.
Rev. John Brown on the Inabilities of Natural Reason
John Brown’s Self-Interpreting Bible (1859)
The recent unpleasantness regarding Rob Bell’s rejection of orthodox thinking and teaching is sparking a concerted effort among my fellow Reformed bloggers and other online ministries to raise awareness that evangelicalism has been in decline for many years, and it is only accelerating. Bible believing Christians need to get back to the basics of what it means to believe the Bible.
To that end, I will begin a new series of excerpts from my antiquarian Self-Interpreting Bible, by the Rev. John Brown of Haddington, Scotland. One of his numerous helps in highlighting the Bible’s self-attestation to it’s inspiration as well as its self-interpretation, is an essay entitled, “An Introduction to the Right Understanding of the Oracles of God.” Chapter one of this lengthy introduction is called, “Of the Divine Authority of the Scriptures of the Old and New Testament.”
In this chapter, Rev. Brown begins by demonstrating that there are some things which natural reason is unable to accomplish on its own. Such things are impossible to it without the aid of divine revelation. This fact is often something that even the most devout believer of the Bible forgets, and in such cases, the faith and practice of the church are undermined. Such is undoubtedly the case in the present controversy that has been sparked by natural reason in the form of Rob Bell’s postmodern liberalism.
No man, who is an unbiased free-thinker, can soberly hearken to the dictates of his natural reason, and seriously ponder the absurd and contradictory principles and practices which have been or are prevalent among mankind, without perceiving that the light, or even the law of nature, is altogether insufficient to direct us to true holiness, or lasting happiness, in our present lapsed condition.
It can give us no plain, distinct, convincing, pleasant, powerful, and lasting ideas of God. It cannot direct us in the right manner of worshipping him with due love, resignation, humility, self-denial, zeal, wisdom, sincerity, and fervent desire of the eternal enjoyment of him. It cannot show us our true happiness, which is suited to our highest powers, which may always be enjoyed without shame, suspicion, fear, or dread of loss or danger, and which will in every situation support and comfort us.
It can discover no true system of morality, perfect in its rules, means, and motives. It can discover no effectual incitements to virtue, drawn from the excellency and presence of God the law-giver, from the authority of his law, or from his discovering a proper regard to it in rewarding virtue and punishing vice. It cannot manifest in a striking manner the certainty, excellence, pleasure, and allurement of virtue in our heart, which will ripen us to that proper pitch of religion and virtue in our heart, which will ripen us for the full and immediate enjoyment of God. It cannot show us one perfect example of virtue, either among learned or unlearned heathens; nor give us any promise of God’s assisting us in the study of it.
It can discover no certainty that God will pardon our sins;
no proper atonement;
no actually pardoned sinner;
no happy soul, praising God for his pardoning mercy;
no spiritual worship, appointed by God for rebellious sinners;
no purpose, promise, perfection, or name of God, that his honour, or is intended in his patient bearing with sinners on earth;
nor does it afford any divine proclamation of pardon, nor even any incitement to us to forgive our injurers;
and, in fine, it cannot effectually sanctify our heart, nor produce that bent of will and affection, that inward peace with God, that sufficiency of light and strength from God, or that solid hope of eternal happiness, which is necessary to produce true holiness and virtue.
It cannot support us under heavy and bitter afflictions, by showing us God’s fatherly care of us, his promises to us, or his making all things to work together for our good; nor can it comfort us against death by certain views of his love to us, and providing everlasting life and happiness for us.
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