The Holy Spirit’s Role in Biblical Understanding

Grant Osborne, like many evangelical interpreters, claims that biblical interpretation is “a spiritual act, depending on the leading of the Holy Spirit,” although Osborne also concedes, “God does not miraculously reveal the meaning of passages whenever they are read” (The Hermeneutical Spiral 21, 24). D. A. Carson sensibly observes, “When two equally godly interpreters emerge with mutually incompatible interpretations of a text, it must be obvious even to the most spiritual … that they cannot both be right” (Exegetical Fallacies 16).

Interpreting the Spirit’s Word

The most commonly cited passages that seem to support this idea of the Holy Spirit’s direct guidance are John 16:13 (perhaps also 14:26; 15:26) and 1 Cor. 2:6-16. If popular inferences are correct, then the production and utilization of Bible-study tools, the learning and application of exegetical methods, and having classes on biblical interpretation, all seem superfluous. Nevertheless, exegesis is still necessary to determine whether or not these passages are being interpreted properly. Otherwise, why appeal to them at all or engage in any kind of Bible study? If, in the exegetical process, it is determined that these texts have been misconstrued and misappropriated, the importance of sound exegesis is clearly demonstrated. 

J. Scott Duvall and J. Daniel Hays place much emphasis on “context” in their Grasping God’s Word textbook, yet they curiously cite John 16:12-14 and 1 Cor. 2:14 as proof-texts for present-day Holy Spirit “illumination” (226-28) with no regard for the original context of either passage. While they offer a lot of their own opinions without any real basis in scripture, they do concede that since the Spirit has inspired scripture, “we should not expect him to contradict himself when he illuminates it…. The Spirit does not add new meaning to the biblical text…” (225). Irrespective of how one understands the Holy Spirit’s role, no passage of scripture means today what it has never meant.

In John 16:13a Jesus is reported as saying, “but when that one, the Spirit of truth, shall come, he will guide you into all truth…”¹ Contextually, to whom is Jesus speaking and issuing this promise? Chaps. 13–16 of John’s Gospel comprise one and the same context, where the Lord is speaking directly to his chosen apostles who were to carry on his work after his departure. This is not a universal pronouncement for all believers of all time (note 17:6, 20), and the specific promise to these particular individuals was in fact fulfilled (Acts 1:1-8; 2:1-14; 4:33; etc.). Subjectively and arbitrarily attributing things to God’s Spirit for which he is not responsible (e.g. “The Spirit told to me …”) is presumptuous and dangerous. “But I say to you, every careless word that people will speak, they will give an account of it in the day of judgment” (Matt. 12:36).

The 1 Cor. 2:6-16 passage is also part of a broader context that determines its meaning and application. By reading the first four chapters of the epistle as a contextual unit, a clear distinction and contrast is seen between “you”—the spiritually immature, carnally-minded Corinthian audience— and “us”—the spiritually mature spokesmen of God who received the divine message through the revelation of God’s Spirit in the early development of the church. To stretch the applicability of this passage to all believers (including the misguided Corinthians!) is to ignore the context and the entirety of Paul’s argument, thereby twisting and misapplying it. 

The Understandability of the Spirit’s Message

The Holy Spirit, as the agency of divine revelation and inspiration,² is responsible for the collection of sacred writings we call the Bible, whose message is living, powerful, and intelligible.³ Paul acknowledges the understandability of God’s written revelation, expressing confidence in his readers in examining and thereby comprehending what the Spirit has conveyed through inspired penmen (Eph. 3:1-5; 5:17). 

Since God wants everyone to be saved and come to a knowledge of the truth (1 Tim. 2:3-4), surely he has ensured this knowledge is attainable. Jesus promised that those genuinely wanting to follow him can and will know the truth (John 8:31-32). Not only has the Lord provided a revelation of his will that can be understood, he has given a revelation of his will that all can understand alike (see 1 Cor. 1:10; Phil. 1:27). That there are currently so many conflicting interpretations of the Bible and so much religious division is not God’s fault. The problem is the many ways in which the word of God has been misused, misinterpreted, and misapplied. 

In rebuking the Sadducees, Jesus said: “Are you not in error because of this, not knowing the scriptures or the power of God?” (Mark 12:24). Peter warns his readers, “our beloved brother Paul, according to the wisdom having been given to him, wrote to you, as also in all [his] letters, speaking in them concerning these things, among which some things are difficult to understand, which the ignorant and unstable distort, as also the rest of scriptures, to their own destruction” (2 Pet. 3:15b-16).

Divine Help

While we should intentionally avoid mishandling the word of truth (2 Tim. 2:15), at the same time we do not want to dismiss any divine assistance that is available. To help maintain the necessary commitment and mental focus that leads to understanding God’s word, it is important to couple Bible study with prayer, asking and searching for wisdom from above (Prov. 2:2-5; Matt. 7:7-8; 13:14-15; Jas. 1:5). By studying the scriptures with a humble, prayerful spirit, it is much harder to be misled by improper thoughts and personal biases. However God chooses to answer our prayers, we can be assured it is according to his perfect will (Matt. 6:10; 1 John 3:22; 5:14-15).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² Acts 1:16; 1 Cor. 2:10-13; Eph. 3:5; 6:17; Heb. 3:7; 10:15-16; 2 Pet. 1:16-21; Rev. 2:1, 7, 8, 11, etc. Biblical revelation is the means through which God has imparted facts and truths previously unknown, while biblical inspiration is the means through which God has ensured this information has been conveyed (orally and in writing) without error.

     ³ See, e.g., 1 Thess. 2:13; 2 Tim. 3:15-17; Heb. 4:12; 1 Pet. 1:23. 

Works Cited:

D. A. Carson, Exegetical Fallacies. 2nd ed. (Grand Rapids: Baker, 1996).

J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible. 3rd ed. (Grand Rapids: Zondervan, 2012).

Grant R. Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Rev. ed. (Downers Grove: IVP Academic, 2006).

Related Posts: Are You Listening to the Holy Spirit?, God's Indwelling Spirit

Related articles: Wayne Jackson, Holy Spirit "Illumination"

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Divine Revelation and the Inspiration of Biblical Writings

     While God’s will has been communicated to humans in a variety of ways throughout history, it is now revealed through a “Son” (Heb. 1:1-3), viz. God’s Son (Heb. 1:5; 5:5; 6:6), Jesus the Christ (Heb. 3:6; 4:14; cf. Matt. 17:5; 28:18; John 12:48; Acts 3:22). Christ’s authority is conveyed in his words (John 8:31-32; 12:48; 14:23; 15:3, 7), and from the earliest days of the Christian movement, his teachings have been considered authoritative (cf. Acts 11:16; 20:35; 1 Cor. 7:10; 11:23-25; 1 Tim. 5:18; 1 John 1:1-4).

     The Holy Spirit was sent to transmit the authoritative message of Christ through inspired men (John 14:25-26; 15:26-27; 16:13; Acts 1:1-8; Heb. 2:3-4). Supernaturally-guided apostles and prophets communicated the divine message both orally and in written form (John 21:24; Eph. 3:1-6; 1 Cor. 14:37; 1 John 1:1-4; 2:1; Rev. 1:10-11). The will of God is communicated via Jesus Christ (Heb. 1:1-3; 12:24), via the Spirit (Heb. 3:7; 10:15), via the word (Heb. 3:7; 4:12; 10:15-17).¹

     The inspired message was complete and sufficient in both its oral and written forms (Acts 20:27; Rom. 15:14; Gal. 1:8-9; 2 Pet. 1:3; Jude 3; cf. 2 Thess. 2:15; 2 Tim. 1:13; 3:16-17; Tit. 1:9). We now have access to the complete message of God through these inspired writings (John 20:30-31; Eph. 3:3-5; Rev. 1:10-11; 2:1, 7, 8, 11, 12, 17). The divine chain of authority is God→ Christ→ Spirit→ apostles/ prophets→ written word.

The Process of Revelation and Inspiration

     Much can be learned about the process of divine revelation and inspiration from the Old Testament, which serves as the backdrop for the composition of the New Testament. Approximately 130 times in the Hebrew Bible one finds the expression (or one comparable to it), “The word of the Lord came to …” (Isa. 1:2; Joel 1:1; Micah 1:1; etc.), connected to twenty-eight different persons, the majority of whom were writing prophets (M. C. Tenney, The Bible 15-17). While God is recognized as the ultimate source of the divine message (cf. Ex. 4:12; Deut. 18:18; 2 Sam. 23:2), human instrumentality is also acknowledged (cf. Josh. 1:7; 8:31; 24:26; Mark 7:6, 10; 12:36-37; Acts 4:25; 28:25; Rom. 10:5, 20; 11:9).

Conclusion

     The Bible is the word of God communicated through the words of men. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Tim. 3:16-17).²

--Kevin L. Moore

Endnotes:

     ¹ See also Heb. 2:3-4; Matt. 10:18-20; Luke 1:70; Acts 3:21; 20:24-32; 1 Cor. 7:40; 11:23; 2 Tim. 3:14-17; 2 Pet. 1:2-21.

     ² Scripture quotations are from the NKJV.

Related Posts: Biblical Inspiration in Perspective, What the Scriptures Say About the Scriptures

Related articles: John Jones' What's the Big Deal About Inerrancy?, Dave Miller, The Nature of Bible Inspiration

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What the Scriptures Say About the Scriptures

     The English word “scripture,” corresponding to the Greek graphē in the New Testament, is a transliteration of the Latin scriptura with reference to “a writing” or “something written.” In religious circles “the term acquires special meaning, referring not to any written text but to a text, usually a collection of texts, considered uniquely authoritative for members of that religious community” (C. R. Holladay, A Critical Introduction to the NT 572). With respect to Christianity, the term is used in the special sense of a sacred writing, i.e., recognized as inspired by the Spirit of God.

The Scriptures According to Paul

     In his final apostolic manuscript the apostle Paul exhorts Timothy, “But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus” (2 Tim. 3:14-15).¹ The allusion here to “the Holy Scriptures” is evidently pertaining to the Hebrew Bible (a.k.a. the Old Testament), the only sacred writings available to Timothy in his younger years. Then the apostle writes, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness …” (v. 16). Is Paul still limiting his focus here to the ancient Jewish canon, or would the adjectival “all” be inclusive of additional works?

     In his previous correspondence to Timothy, Paul had called attention to the fact that he is quoting “the Scripture” [hē graphē] as he writes, “You shall not muzzle an ox while it treads out the grain” (1 Tim. 5:18a). This citation is from Deut. 25:4, which the apostle obviously regards as “Scripture.” He then quotes these words, “The laborer is worthy of his wages” (1 Tim. 5:18b). The only other biblical record of this particular statement is Luke 10:7. Seeing that Paul, by his own admission, is not reciting the spoken words of Jesus or oral tradition but something that has been put into written form [hē graphē], he apparently considers the writings of Luke to be included among the Holy Scriptures.

The Scriptures According to Peter

     Not too long after the apostle Paul had completed his final manuscripts, the apostle Peter speaks of “our beloved brother Paul, according to the wisdom given to him, has written to you” (2 Pet. 3:15).² The audience Peter is addressing had also received correspondence from Paul. This is Peter’s second letter to these particular readers (2 Pet. 3:1), identified as those scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet. 1:1). We know that Paul at least sent letters to Christians living in the provinces of Galatia and Asia (viz. Galatians, Ephesians, Colossians, Philemon, 1-2 Timothy, and the non-extant letter to the Laodiceans).³ Then Peter alludes to other Pauline writings as well: “as also in all his epistles” (2 Pet. 3:16a). Whether or not Peter was aware of or had access to the entire Pauline corpus is debatable, but it is certainly possible.⁴ As Peter goes on to speak of “the rest of the Scriptures” (2 Pet. 3:16b), he implicitly includes the letters of Paul in this broader collection of sacred writings.

     Earlier in Peter’s second epistle, he speaks as an eyewitness, claiming to “have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place …” (2 Pet. 1:16-19). He goes on to say “that no prophecy of Scripture is of [gínomai = in its origin] any private interpretation,⁵ for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (vv. 20-21). Peter not only alludes to the oral communication of “the prophetic word,” but the term “Scripture” [graphē] specifically applies to what has been transcribed in written form. This would surely include what Peter is currently writing, as well as his previous correspondence (3:1), not to mention the Pauline letters he goes on to specifically reference (3:15-16).

The Making of Scripture

     Paul reminds the saints at Ephesus “of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ)” (Eph. 3:2-4). The “mystery” [mustērion = something once hidden, now revealed] had been “given” and “made known” to Paul by way of “revelation,” which he then transmitted in writing [employing a form of the verb gráphō]. Now his readers can “understand” this “knowledge” by reading what the apostle has written. Paul also affirms that the information he is sharing, “in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (v. 5; cf. 2:20).

     The Lord’s “holy apostles” who reportedly contributed to the New Testament canon involved Matthew, John, Peter, and Paul. The rest of the writings would have been produced by “prophets” (divinely-inspired spokesmen), including Mark, Luke, the anonymous Hebrews writer(s), James, Jude, and even Timothy and Silvanus (cf. 1 Thess. 1:1; 2 Thess. 1:1; 1 Cor. 1:1, 13; 1 Pet. 5:12).⁶ 

Conclusion:

     From the earliest days of the Christian movement, the teachings of Jesus were considered authoritative (cf. Acts 11:16; 20:35; 1 Cor. 7:10; 11:23-25; 1 John 1:1-4), and the preaching of his 1st-century representatives was acknowledged as the “word of God” (1 Thess. 2:13; cf. 4:8). Certain writings were recognized as divinely-inspired and were circulated, quoted, and included among the collection of documents known as the Holy Scriptures. The formation of the New Testament, as well as the entire biblical canon, was not the result of any individual, congregation, or council deciding which books belonged to it, but by a general recognition and acceptance of the sacred writings.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are from the NKJV. Like graphē, the noun grámma is also based on the verbal gráphō and refers to something written.

     ² On the authorship of 2 Peter, see Authorship of 2 Peter; also D. A. Carson, E. M. B. Green, D. Guthrie, D. J. Moo, B. Reicke.
     ³ See The Missing Letters of Paul.
     ⁴ Paul wrote his letters over a period of at least 14 years, sending them hundreds of kilometers in numerous directions. These writings were not to be kept isolated in their respective localities but were to be shared with others (Col. 4:16; 1 Thess. 5:27). Note Peter’s claim that Paul “has written to you” (2 Pet. 3:15), inclusive of readers in five Roman provinces (1 Pet. 1:1; 2 Pet. 3:1), whereas the addressees of Paul's extant writings include those living in only two of these provinces. It is not improbable that before his death Paul pre-selected which of his letters to include in a published collection. It was common in the Greco-Roman world for authors to keep copies of their works, and there is no reason to assume that Paul (a man of his times) would not have done this. In 2 Tim. 4:13 he mentions his collection of ta biblia (“the scrolls”) and tas membranas (“the parchments”), which may refer to papyrus scrolls and parchment codices or notebooks, including copies of his letters. This collection of Paul’s writings could have easily been made available to the brotherhood all at once by Timothy, Mark, and/or Luke after Paul’s death (2 Tim. 4:11-13). Note that Mark in particular worked closely with Peter (1 Pet. 5:13). "The NT writings are connected by a network of authorial associations (e.g. Mark and Peter, Luke and Paul) that present the Gospels and epistles as alternate mediums for the same message that centers on Jesus Christ" (G. Goswell, “Johannine Corpus,” JETS 61.4 [2018]: 717).

     ⁵ This passage does not suggest that an individual is incapable of interpreting Scripture for himself (as per JB, N/KJV, NASB, RSV) but has reference to the origin of Scripture, i.e., it did not originate from [gínomai] a prophet’s own understanding.
     ⁶ See Silas/Silvanus, and Timothy Part 1; also Authorship of Hebrews Part 1 and Part 2.

Related Posts: Collection & Canonization of NT Writings Part 1 and Part 2; Authorship of the Gospels 

Related articles: John Jones' What's the Big Deal About Inerrancy?; Joshua Hames, What Books Belong in the Bible?, Dave Miller, Apocrypha

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