183. I. Threefold Operation Of The Spirit.

I. Threefold Operation Of The Spirit. In the operations of the human mind a possession of the truth must precede its expression, whether by voice or pen. But truth is not native to the mind, and, as a possession, must in some way be acquired. For a knowledge of many higher truths, however acquired, there must be a mental preparation. There are such requisites for the mediate agency of the human mind in a divine revelation. Whatever its preparation, there is no power for the discovery of the higher truths of Scripture, nor for such an expression of them as shall give them authority and value as a revelation. Hence there must be a threefold operation of the Spirit, answering to the three necessary spheres of the mediate human agency, in order to a divine revelation. If there is not the full requirement for every part and particular of the Scriptures, it is yet real and full for the higher truths of religion. Their publication through a mediate human agency, intelligently active in itself, could not otherwise be achieved. This threefold operation of the Spirit should be more definitely treated in its several facts.

1. Illumination of the Mediate Agent.—The first necessary office of the Spirit is that of mental illumination. Such illumination is a familiar idea of Scripture. As a part of inspiration, the operation may be similar to that of Christ when he opened the minds of his disciples that they might understand the Scriptures (Luke 24:45). They were thus enabled to understand truths previously revealed. In like manner there must be a divine illumination of the mediate agents of revelation for the proper reception and apprehension of its truths. Without such a quickening of their mental powers and clearing of their spiritual vision they must have been without capacity for the higher truths of religion, and hence without ability for their proper publication.

2. Communication of the Truth.—When the mind was thus prepared for the reception of divine truth this truth itself was still to be given. The higher truths of religion are not an immediate cognition even of the illuminated mind, nor within the reach of its own powers. The illumination raises these powers to a higher receptive capacity, but it neither changes the law of their action nor adds any new faculty. Hence there are many truths of Scripture which they could neither originate nor discover. Such truths must be directly communicated in order to their publication. This communication is the office of the Holy Spirit in inspiration. Such was the source of prophetic vision and utterance. The divine Master, just before his departure, promised a mission of the Spirit to his disciples, who should teach them all things, and bring to their remembrance the truths which he had spoken (John 14:26). He also promised that in the exigency of their arraignment before magistrates the Holy Spirit should teach them in the same hour what they should say (Luke 12:11-12). Some of these deliverances have gone into the Scriptures as a part of the divine revelation. These special facts may illustrate the agency of the Spirit in the communication of truth to the agents through whom it should be published.

3. Agency in the Publication.—The truth as thus given is a purely personal possession. Even if a revelation to the recipients it is not such to others, nor can it be until its proper publication. Hence, for the purpose of a revelation there is this third sphere of inspiration. The publication of truth is a distinct fact from both its reception and possession. The expression of truth concerns the truth itself. It deeply concerns the truths of Scripture that the Holy Spirit should have been co-operative in their expression or publication. There was such an agency (2 Peter 1:21). It was as requisite and as real for the written as for the spoken word. As inspired men were moved and guided in writing the Scriptures, so, and only thus, are they a divine revelation.

4. Inspiration as the Requirement.—There was not a requirement for the same agency of the Spirit respecting all parts of the Scriptures. Even without any distinction as to the importance of some parts as compared with others, there is still a wide distinction as it respects their relation to the minds of the sacred writers. In every book there is more or less which the author could know through the ordinary modes of knowledge, and which also was fully within the command of his own powers. In such case there was no need of either the illuminative or the communicatory office of the Spirit; yet there was need of such an agency as should determine what should go into the Scriptures. While, therefore, there is a place for inspiration in all parts of the Scriptures, the threefold offices of the Spirit were necessary only with respect to their higher truths.