Inspiration 31 cept as the whole context shows, “like unto” him in verbal inspiration? To Moses God said: “I will be with thy mouth, and teach thee what to say. Thou shalt put words in Aaron’s mouth, and I will be with thy mouth, and teach you what you shall say. And he shall be thy spokesman to the people. And he shall be to thee instead of a mouth, and thou shalt be to him instead of God” (Ex. 4:11-16). Therefore did Jesus* the Prophet, utter inspired words 1‘like unto Moses.” The very words He spoke God put into His mouth and on His tongue. Therefore did He say, assuring the Jews that Moses wrote of Him: “I have not spoken from Myself, but the Father who sent Me gave Me commandment what I should say and what I should speak. I speak therefore even as the Father said to Me, even so I speak” (John 12:49, 50). “I have given unto them the words Thou gavest Me, and they have received them” (John 17:8). “The Son can do nothing from Himself” (5:19). Since Jesus Christ had to be divinely helped, “like unto Moses”, the very words put into His mouth, Himself God’s mouth, and as God to the people, how should not the Evangelists and Apostles need the same Divine guid- ance and help to qualify them for their work, and guarantee its inerrant truthfulness and its Divine authority? If Moses and Isaiah, if Jesus Christ Himself, had to be divinely as- sisted, how should the narrators of New Testament history and oracles be exempted from the same Divine activity of the Spirit, all-controlling and guiding into the full truth ? What are the words of Jesus to John, and to the Seven Churches of the Apocalypse, but the literal words of God dictated ver- bally by Jesus Christ? Jesus said to the disciples, “And when they lead you to the judgment, and deliver you up, be not anxious beforehand what ye shall speak: but whatsoever shall be given you in that hour, that speak ye : for it is not ye that speak, but the Holy Ghost” (Mark 13:11). This same gift included all the disciples on the day of Pen-
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