We discover in them different degrees of edu cation, varying degrees of learning, strong char acteristics that lead them to the frequent use of phrases, particularly their own favorite expres sions. Habits of thought are theirs, such as are readily noted, as in St. Luke's, in which educa tion and special gifts seemed the analysis or diag nosing diseases and proclaimed him a physician, Commentators do not fail to note that the Book of Chronicles denote the art of priestly expres sion, and the fact that Amos was a herdsman and a gatherer of sycamore fruit is told by his own peculiar speech. Thus we see that inspira tion did not remove the human element from the men thus chosen for their responsible work. In spiration did not give to them a precise identity of expression or memory, as seen in the record ing of events and discourses in the time of our Lord, as at times one writer omits what another mentions, and in some places each writer has his own particular version. (See Matt. viii :25 ; Mark iv:38; Luke viii :24). Thus we see inspiration did not give them an equal degree of knowledge. St. Augustine says, referring to the different ex pressions attributed to the disciples as they waken Jesus in the storm (see Matt. viii :23-25 ; Luke viii :22-24) : "The sense of the disciples waking the Lord and seeking to be saved is one and the same ; nor is it worth while to inquire which of these three was said to Christ. For, whether they said any one of these three, or other words which no one of the evangelists has mentioned, but of similar import as to the truth of the sense, what matters it ?" (Quoted in Alford's Gr. Test).
Each wrote according to his degree of inspira tion, as he was impressed with different aspects of the same truths.
(4) The Prophets. It is true that in some instances the prophets have been most earnest stu dents and have also been devout believers that in answer to prayer their inspirations would be increased. In Dan. ix :2 it is said: "I, Daniel, understood by books," and elsewhere it is writ ten that the prophets as a class "inquired and searched diligently" to find out the manner and time of the Messiah's coming (i Peter i :to).
It was in direct answer to prayer that the inter pretation of Nebuchadnezzar s dream was made known to Daniel (Dan. ii :18, 19).
Oehler, in his Old Test. Theol., p. 479, says: "In far the greater number of cases we must evi dently conceive of the state in which the prophet receives a revelation, as merely one of profound self-introversion and collectedness of mind in a state of perfect wakefulness. This prophetic state is most nearly related to communion with God in prayer.
(5) Local and Historical Allusions. All the different books of the Bible have local and his torical touches. Scholars can easily define to which epoch they refer. The "Orientalisms," the "Hebraisms in Greek," plainly point to the origi nation of certain books.
The author of Old Faiths in New Light, p. 42, says "the literature of Greece is not more thor oughly Grecian, the literature of the age of Eliza beth is not more genuinely English, than the Old Testament is thoroughly and genuinely the litera ture of the peculiar people, bearing upon it the unmistakable stamp of the Semitic genius. The
unhistorical interpretation of Scripture is as child ish as an unastronomical view of the sky." Eminent scholars claim that St. Paul's epistles have the peculiarity of dictated letters, and it is plainly to be noted that the later epistles of St. Paul have an increased spiritual view, but from earlier to later writings he was human and all the more genuinely Paul.
(6) Message Bearers. The New Testament writers quote at will from the Old Testament; sometimes from the Septuagint, sometimes from the Hebrew. They change the manner of word ing, but the original meaning is never lost. The inspired writers only claim to be the message bearers, thus revealing to men the Divine pres ence in them of the Holy Spirit. St. Paul ac knowledged his human dependence when he met the elders of the Ephesian church at Miletus, on his way to Judma, as he said afflictions and bonds awaited him, but what particular trouble was to befall him at Jerusalem he did not know (Acts xx :22, 23).
All the more inspired was he for the moments of forgetfulness he had spoken of in I Cor.
It brings the Bible infinitely nearer to us, as we are convinced of the connecting link—the human element—in the Divine human book (The Human Element in the Bible, Rev D. W. C. Hunt ington, Chron. Thought, June, 1892). (See SCRIP TURE, HOLY INSPIRATION.) 7. The Bible and Scientific Research.
The scientific man by no means ignores the Bible. He recognizes it as a factor not to be overlooked. No one can deny that the facts re corded in its pages have been a stimulus to re search during many past centuries.
(1) Historical and Literary Grounds. Not only have the books of the New Testament been placed upon strictly historic and literary grounds, so their contents may be no longer regarded as mythical, but also the facts recorded in the Old Testament are taking their places among the ma terials which the historian of antiquity must di gest and reckon with.
Egypt and the East are rapidly yielding up their secrets, archmology and linguistic lore are add ing their convincing proofs, and all seems con firmatory of the genuineness and antiquity of the Bible narrative.
(2) Science and Faith. The scientific man no longer regards his own conclusions as final ; he asks the question whether evolution is a final law? The question of questions is, whence comes the stream of life and the tendency to evolve or de velop? Is it from above or from below? It is manifest to everyone who thinks at all that God must be reached in some other way than by the telescope or the microscope. The tendency of study and research seems hopeful and an assu: ance is felt that scientific men have not dropped their belief in Christ, in the Bible and in God. The scientific man is increasingly conscious of the limitations of his powers and functions. Spe cialization is the order of the day.