Post by Ben on Aug 1, 2007 16:58:52 GMT 8
Hey folks, just came across this very inspiring and sensible article by this guy Bert Thompson. It talks about the credibility of the bible, truth and knowledge that is within and i feel it's really relevant to our opinions on our faith. Check it out. It's pretty lengthy but very good.
Knowledge and truth are precious commodities. As a body of factual information and legitimate principles, knowledge is indispensable in human relationships. Truth, as knowledge justifiably believed, represents a fundamental reality that transcends both the provincial and the temporal. Most people are desirous of obtaining a certain amount of knowledge that they then can put to good use in their everyday lives. And, undoubtedly, most people prefer not be deceived, but instead prefer to be dealt with honestly and truthfully. One of the Ten Commandments, in fact, was based upon such a concept: “Thou shalt not bear false witness against thy neighbor” (Exodus 20:16).
Truthfulness always has been the basis for the moral, legal, and ethical codes of nations. And, an abiding respect for truth has undergirded the legitimacy of those codes. “Buy the truth, and sell it not,” said the Proverbs writer (23:23). He who possesses correct knowledge has within him the potential to discern, and then act upon, truth. Knowledge frees from the shackles of ignorance; truth frees from the shackles of error. Indeed, knowledge and truth are precious commodities.[/color]
While almost anyone you ask will admit, in theory, that knowledge and truth are indispensable attributes of a sensible, everyday existence, in practice many people live out that daily existence as if knowledge and truth ultimately do not matter. Much of mankind lives according to an abstract, confusing, and largely inconsistent system of personal behavior. This is a bit odd, to say the least. In most matters, a man likely will insist upon complete objectivity. For example, in regard to his eating habits he might say, “I will not eat this food; it contains bacterial toxins that will kill me.” In regard to matters of civil law, he might suggest, “That action is illegal; it violates my rights.”
Yet when it comes to religion in general, and Christianity in particular, subjectivity rules the day. People can be so certain about their beliefs in the physical realm, but so nebulous about their beliefs in the spiritual realm. For example, on occasion when a person who believes in God is asked if God does, in fact, exist, he may opine: “I believe He exists,” or “I hope He exists,” or “I think He exists.” But rarely do you hear him say boldly, “I know He exists.” Or, if a Christian is asked the question, “Do you know you are saved?,” the response may go something like this: “I believe that I am,” or “I hope that I am,” or “I think that I am.” But rarely do you hear someone confidently assert, “Yes, I know that I am saved.”
This is indeed a sad state of affairs. We now have progressed to the point where in matters as mundane as food choices or legal wrangling, objectivity is an absolute requirement. Meanwhile, in the much more important area of spiritual matters, we not only expect, but in many cases insist upon, a subjectivity that would not be tolerated in any other sphere of our lives. It is as if the pluralistic postmodernism that has affected secular society (the “I’m OK, you’re OK” or “Who am I to judge?” concept) finally has made its way into the spiritual community as well. Apparently, some among us either once knew but long since have forgotten, or never understood in the first place, the proper concept of truth. Similarly, we either have forgotten, or no longer care, about the damage that an improper concept of truth can cause.
The time has come for Christians to embolden themselves once again with the same high regard for truth that Jesus expressed when He stated: “And ye shall know the truth, and the truth shall make you free” (John 8:32). Christianity is no “I-hope-so-pie-in-the-sky-by-and-by” kind of religion based upon some esoteric, fairy-tale-like concept. Rather, it is rooted and grounded in the provable existence of the one true God, and the verifiable nature of the historical facts surrounding the life, death, and resurrection of His Son. When the apostle John wrote to comfort and reassure first-century Christians who found themselves in the midst of numerous trials and persecutions, he said: “These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God” (1 John 5:13, emp. added). Thus, according to both Jesus and John, a person not only can know something, but he can know that he knows it.
There are certain undeniable, critically important implications standing behind this kind of firm and confident declaration. Consider the following. If a person cannot know (with certainty) that God exists, then he cannot know (with certainty) that the Bible is His inspired Word. If a person cannot know that the Bible is the inspired Word of God, then he cannot know that Jesus is God’s Son, for the Bible provides the evidentiary basis for such a claim. If a person cannot know that Christ is God’s Son, then he cannot know if he is saved. Yet John specifically stated: “These things have I written unto you, that ye may know that ye have eternal life.”
The simple fact is—Christians are not agnostics! The agnostic suggests, “I cannot know whether God exists.” Christians, on the other hand, know that God exists (cf. Psalm 46:10). Consider the alternative. Do Christians serve a God Who “may” or “may not” exist? Do Christians believe, and ask others to believe, the testimony of a Bible that “may” or “may not” be inspired? Do Christians trust, obey, and place their faith in a Christ Who “may” or “may not” be the Son of God? Hardly!
Even the casual reader will discern the close relationship among each of these vital issues. Knowledge of God’s existence is foundational, which is why I have marshaled the evidence for it (Thompson, 1995a, 1995b). Knowledge of Christ’s Sonship is pivotal, which is why I have documented the facts that attend it (Thompson, 1997). Knowledge of our salvation is essential, which is why I have assembled the testimony of Scripture that attests to it (Thompson, 1998a; 1998b). But no less important is the evidence that establishes the inspiration of God’s Word—the topic to which I now wish to direct your attention.
THE NEED FOR REVELATION FROM GOD
With the existence of God established, it becomes reasonable to think that such a Creator-God would wish to communicate with His creation. Mankind shows evidence of high intelligence, kindness, goodness, justice, and many other unique characteristics. Since it is inconceivable that the Creator could be inferior to His creation in any fashion, and since the effect never is greater than the cause, it is inevitable that God would exhibit infinite intelligence, kindness, goodness, justice, etc. Therefore, some form of personal communication between the intelligent Creator and His intelligent creature would be expected. Else, how could mankind ever come to know, or appreciate, certain aspects of the Creator, or understand what the Creator might possibly require of the beings He had created? Furthermore, some form of revelation from the Creator would be needed in order to instruct mankind in certain areas, such as the following.
* The Character of God. While something of God’s essence, power, and wisdom can be gleaned vaguely from the vastness and marvelous intricacies of the creation itself, a more concrete communication is needed to establish the exact nature of His character.
* The Origin of Evil. As mankind found itself adrift in a sea of evil, pain, and suffering, the question eventually would arise: Why? Man thus needed to be educated concerning the exact reason(s) for his predicament.
* Mankind’s Origin. Without revelation to the contrary, men might come to the conclusion that they owe their ultimate origin to “accidental forces of nature,” rather than to the omnipotence of a Divine Creator. The confusion of modern-day evolutionary theories is evidence aplenty of this.
* Mankind’s Purpose. Man—left to his own devices—never could understand completely the ultimate purpose for his creation at the hand of an Almighty God. With no adequately defined role, and no immediate or future goals, he would wander aimlessly, from cradle to grave, in a sea of uncertainty.
* Mankind’s Destiny. In the absence of divine revelation, man never would know with certainty anything about the existence of life beyond this one. He therefore might conclude incorrectly—as many have in every generation—that this life is all there is. The urgency of mankind having access to this knowledge is evinced by the general despair of those who reject the concept of supernatural revelation.
A revelation from God might take almost any form. God could choose to communicate with His creation directly via word-of-mouth, through messengers (e.g., angels), or through dreams and visions. For that matter, He could choose any means that suited the occasion. Seemingly, however, the most appropriate medium for long-term results would be one that ensured permanence. That is to say, it would withstand the test of time and could be passed faithfully from generation to generation throughout human history. One possible way to accomplish such a goal would be to produce the revelation in a written form that could be duplicated and distributed as needed, thus benefiting the whole of mankind across the ages.
The question then becomes: Is there any evidence that mankind possesses such a revelation? And the answer to that question is: Yes, evidence does exist to establish the claim that God has given mankind His revelation in the written form known as the Bible. B.C. Goodpasture, the distinguished editor of the Gospel Advocate for almost forty years (1939-1977), wrote:
The nature and contents of the Bible are such that the rank and file of its readers in all generations have recognized God as its author. Man would not have written such a book, if he could; and could not, if he would. It moves on a superhuman plane in design, in nature, and in teaching. It caters not to worldly desire and ambition. It condemns much which men in the flesh highly prize, and commends much which they despise. Its thought are not the thoughts of men (1970, p. 54).
Harold Lindsell, former editor of Christianity Today, remarked:
Had God chosen not to reveal Himself, man could never have known Him. And man can never know more about God than God chooses to disclose.... Whatever knowledge of God is available exists solely because God has chosen to make it known. This is His self-revelation (1976, p. 28).
God’s written revelation makes it clear that in the past He provided that “self-revelation” in a variety of ways. The Maker of the Universe manifested His presence in the works of His creative genius (Psalm 19:1; Romans 1:20-21). He spoke to various men and women in a direct, word-of-mouth fashion (Genesis 3:9-16; Numbers 12:8). He revealed Himself through visions and dreams (Genesis 20:3; Numbers 12:6; Isaiah 29:10-11; Ezekiel 1:3-4; Daniel 2:19; Amos 1:1). He addressed His creation through angels (Genesis 16:10-12; 18:13-14; 22:11ff.; 32:1-2; Acts 7:38). On unique occasions, He even made known His presence through such media as “a still, small voice” (1 Kings 19:12), the mouth of a donkey (Numbers 22:28), and a bright cloud (Matthew 17:5). God’s greatest revelation of Himself, however, was in the person of His Son, Jesus Christ (John 3:16; 14:9; Colossians 2:9).
Lacking adequate revelation from God, we would have no accurate way of understanding what we needed to know regarding God, His Son, our place in the creation, and many other topics of ultimate importance to humanity. We would have no objective standard upon which to base ethics and morals. We would know little of the ministry and message of Jesus of Nazareth. We would have no information regarding the theological purpose of His crucifixion and resurrection—namely, that they were essential ingredients in God’s plan to offer ruined man a way of escape from the devastating consequences of his sin (Matthew 20:28; 26:28). We would know nothing of how to enter that sacred body of saved souls, the church (Ephesians 5:23; 1 Corinthians 12:13), or how, once we had entered, to worship God correctly. Without God’s revelation, we would know utterly nothing about these important spiritual matters that impact our eternal destiny. Truly, we should be grateful to God for providing us with a revelation that could be retained in a permanent form, studied faithfully, and used profitably by all of mankind.
WHAT DOES THE BIBLE CONTAIN?
The fact that the Bible exists in the first place brings to mind the question: What does the Bible contain? It contains two things: (1) known facts; and (2) revelation. What is the difference in the two?
When we say that the Bible contains “known facts,” we mean that it contains information known to the people of that time and place. For example, if the Bible mentions people known as Hittites (Exodus 23:28), then historical records could verify their existence. If the Bible mentions that the Roman emperor, Caesar Augustus, commanded that a census be taken at a certain time (Luke 2:1), then we could set about corroborating the truthfulness of that statement.
But to say that the Bible “contains” known facts implies that it also contains something else. That “something else” is revelation. By definition, revelation designates the unveiling of facts and truths to man by God—facts and truths that man, on his own, otherwise could not have known. Revelation has reference to the communication of knowledge. [NOTE: There are two different types of revelation. General (or natural) revelation is the name designating the revelation that God has provided of Himself in nature (cf. Romans 1:20-21, Acts 14:17, Psalm 19:1, et al.). Special (or supernatural) revelation is the name designating the revelation that God has provided within the Bible.]
Compare and contrast the following. When Moses wrote in the Book of Numbers about Israel’s wilderness wanderings, he did not need revelation from God to do so. He was their leader during that period, and simply wrote what he observed as an eyewitness. When Luke penned the book in the New Testament that bears his name, he did not need revelation from God to do so. He acknowledged as much when he said: “It seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus” (Luke 1:3, emp. added). Luke had been on certain of the missionary journeys, and thus was able to write from firsthand experience.
On the other hand, notice Moses’ statement in Deuteronomy 29:29: “The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law” (emp. added). As an illustration of this fact, we may observe that Moses would have had absolutely no way to know the details of the creation week (Genesis 1:1ff.), unless God Himself had revealed those details to Moses. Nor could the apostle John have described to us in such a beautiful panorama the splendors of heaven (as he did within the book of Revelation), unless God first described to John the splendors of heaven.
On occasion, the various Bible writers could, and did, place into print what they saw, or what they had been told by credible witnesses. When they penned such matters, they had no need of revelation from God, since they wrote from firsthand experience. At times, however, they wrote about things they had neither experienced nor been told by others. When they did so, it was God’s revelation that provided them the information they needed (Amos 3:7; Daniel 2:28; Ephesians 3:3-5).
Knowledge and truth are precious commodities. As a body of factual information and legitimate principles, knowledge is indispensable in human relationships. Truth, as knowledge justifiably believed, represents a fundamental reality that transcends both the provincial and the temporal. Most people are desirous of obtaining a certain amount of knowledge that they then can put to good use in their everyday lives. And, undoubtedly, most people prefer not be deceived, but instead prefer to be dealt with honestly and truthfully. One of the Ten Commandments, in fact, was based upon such a concept: “Thou shalt not bear false witness against thy neighbor” (Exodus 20:16).
Truthfulness always has been the basis for the moral, legal, and ethical codes of nations. And, an abiding respect for truth has undergirded the legitimacy of those codes. “Buy the truth, and sell it not,” said the Proverbs writer (23:23). He who possesses correct knowledge has within him the potential to discern, and then act upon, truth. Knowledge frees from the shackles of ignorance; truth frees from the shackles of error. Indeed, knowledge and truth are precious commodities.[/color]
While almost anyone you ask will admit, in theory, that knowledge and truth are indispensable attributes of a sensible, everyday existence, in practice many people live out that daily existence as if knowledge and truth ultimately do not matter. Much of mankind lives according to an abstract, confusing, and largely inconsistent system of personal behavior. This is a bit odd, to say the least. In most matters, a man likely will insist upon complete objectivity. For example, in regard to his eating habits he might say, “I will not eat this food; it contains bacterial toxins that will kill me.” In regard to matters of civil law, he might suggest, “That action is illegal; it violates my rights.”
Yet when it comes to religion in general, and Christianity in particular, subjectivity rules the day. People can be so certain about their beliefs in the physical realm, but so nebulous about their beliefs in the spiritual realm. For example, on occasion when a person who believes in God is asked if God does, in fact, exist, he may opine: “I believe He exists,” or “I hope He exists,” or “I think He exists.” But rarely do you hear him say boldly, “I know He exists.” Or, if a Christian is asked the question, “Do you know you are saved?,” the response may go something like this: “I believe that I am,” or “I hope that I am,” or “I think that I am.” But rarely do you hear someone confidently assert, “Yes, I know that I am saved.”
This is indeed a sad state of affairs. We now have progressed to the point where in matters as mundane as food choices or legal wrangling, objectivity is an absolute requirement. Meanwhile, in the much more important area of spiritual matters, we not only expect, but in many cases insist upon, a subjectivity that would not be tolerated in any other sphere of our lives. It is as if the pluralistic postmodernism that has affected secular society (the “I’m OK, you’re OK” or “Who am I to judge?” concept) finally has made its way into the spiritual community as well. Apparently, some among us either once knew but long since have forgotten, or never understood in the first place, the proper concept of truth. Similarly, we either have forgotten, or no longer care, about the damage that an improper concept of truth can cause.
The time has come for Christians to embolden themselves once again with the same high regard for truth that Jesus expressed when He stated: “And ye shall know the truth, and the truth shall make you free” (John 8:32). Christianity is no “I-hope-so-pie-in-the-sky-by-and-by” kind of religion based upon some esoteric, fairy-tale-like concept. Rather, it is rooted and grounded in the provable existence of the one true God, and the verifiable nature of the historical facts surrounding the life, death, and resurrection of His Son. When the apostle John wrote to comfort and reassure first-century Christians who found themselves in the midst of numerous trials and persecutions, he said: “These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God” (1 John 5:13, emp. added). Thus, according to both Jesus and John, a person not only can know something, but he can know that he knows it.
There are certain undeniable, critically important implications standing behind this kind of firm and confident declaration. Consider the following. If a person cannot know (with certainty) that God exists, then he cannot know (with certainty) that the Bible is His inspired Word. If a person cannot know that the Bible is the inspired Word of God, then he cannot know that Jesus is God’s Son, for the Bible provides the evidentiary basis for such a claim. If a person cannot know that Christ is God’s Son, then he cannot know if he is saved. Yet John specifically stated: “These things have I written unto you, that ye may know that ye have eternal life.”
The simple fact is—Christians are not agnostics! The agnostic suggests, “I cannot know whether God exists.” Christians, on the other hand, know that God exists (cf. Psalm 46:10). Consider the alternative. Do Christians serve a God Who “may” or “may not” exist? Do Christians believe, and ask others to believe, the testimony of a Bible that “may” or “may not” be inspired? Do Christians trust, obey, and place their faith in a Christ Who “may” or “may not” be the Son of God? Hardly!
Even the casual reader will discern the close relationship among each of these vital issues. Knowledge of God’s existence is foundational, which is why I have marshaled the evidence for it (Thompson, 1995a, 1995b). Knowledge of Christ’s Sonship is pivotal, which is why I have documented the facts that attend it (Thompson, 1997). Knowledge of our salvation is essential, which is why I have assembled the testimony of Scripture that attests to it (Thompson, 1998a; 1998b). But no less important is the evidence that establishes the inspiration of God’s Word—the topic to which I now wish to direct your attention.
THE NEED FOR REVELATION FROM GOD
With the existence of God established, it becomes reasonable to think that such a Creator-God would wish to communicate with His creation. Mankind shows evidence of high intelligence, kindness, goodness, justice, and many other unique characteristics. Since it is inconceivable that the Creator could be inferior to His creation in any fashion, and since the effect never is greater than the cause, it is inevitable that God would exhibit infinite intelligence, kindness, goodness, justice, etc. Therefore, some form of personal communication between the intelligent Creator and His intelligent creature would be expected. Else, how could mankind ever come to know, or appreciate, certain aspects of the Creator, or understand what the Creator might possibly require of the beings He had created? Furthermore, some form of revelation from the Creator would be needed in order to instruct mankind in certain areas, such as the following.
* The Character of God. While something of God’s essence, power, and wisdom can be gleaned vaguely from the vastness and marvelous intricacies of the creation itself, a more concrete communication is needed to establish the exact nature of His character.
* The Origin of Evil. As mankind found itself adrift in a sea of evil, pain, and suffering, the question eventually would arise: Why? Man thus needed to be educated concerning the exact reason(s) for his predicament.
* Mankind’s Origin. Without revelation to the contrary, men might come to the conclusion that they owe their ultimate origin to “accidental forces of nature,” rather than to the omnipotence of a Divine Creator. The confusion of modern-day evolutionary theories is evidence aplenty of this.
* Mankind’s Purpose. Man—left to his own devices—never could understand completely the ultimate purpose for his creation at the hand of an Almighty God. With no adequately defined role, and no immediate or future goals, he would wander aimlessly, from cradle to grave, in a sea of uncertainty.
* Mankind’s Destiny. In the absence of divine revelation, man never would know with certainty anything about the existence of life beyond this one. He therefore might conclude incorrectly—as many have in every generation—that this life is all there is. The urgency of mankind having access to this knowledge is evinced by the general despair of those who reject the concept of supernatural revelation.
A revelation from God might take almost any form. God could choose to communicate with His creation directly via word-of-mouth, through messengers (e.g., angels), or through dreams and visions. For that matter, He could choose any means that suited the occasion. Seemingly, however, the most appropriate medium for long-term results would be one that ensured permanence. That is to say, it would withstand the test of time and could be passed faithfully from generation to generation throughout human history. One possible way to accomplish such a goal would be to produce the revelation in a written form that could be duplicated and distributed as needed, thus benefiting the whole of mankind across the ages.
The question then becomes: Is there any evidence that mankind possesses such a revelation? And the answer to that question is: Yes, evidence does exist to establish the claim that God has given mankind His revelation in the written form known as the Bible. B.C. Goodpasture, the distinguished editor of the Gospel Advocate for almost forty years (1939-1977), wrote:
The nature and contents of the Bible are such that the rank and file of its readers in all generations have recognized God as its author. Man would not have written such a book, if he could; and could not, if he would. It moves on a superhuman plane in design, in nature, and in teaching. It caters not to worldly desire and ambition. It condemns much which men in the flesh highly prize, and commends much which they despise. Its thought are not the thoughts of men (1970, p. 54).
Harold Lindsell, former editor of Christianity Today, remarked:
Had God chosen not to reveal Himself, man could never have known Him. And man can never know more about God than God chooses to disclose.... Whatever knowledge of God is available exists solely because God has chosen to make it known. This is His self-revelation (1976, p. 28).
God’s written revelation makes it clear that in the past He provided that “self-revelation” in a variety of ways. The Maker of the Universe manifested His presence in the works of His creative genius (Psalm 19:1; Romans 1:20-21). He spoke to various men and women in a direct, word-of-mouth fashion (Genesis 3:9-16; Numbers 12:8). He revealed Himself through visions and dreams (Genesis 20:3; Numbers 12:6; Isaiah 29:10-11; Ezekiel 1:3-4; Daniel 2:19; Amos 1:1). He addressed His creation through angels (Genesis 16:10-12; 18:13-14; 22:11ff.; 32:1-2; Acts 7:38). On unique occasions, He even made known His presence through such media as “a still, small voice” (1 Kings 19:12), the mouth of a donkey (Numbers 22:28), and a bright cloud (Matthew 17:5). God’s greatest revelation of Himself, however, was in the person of His Son, Jesus Christ (John 3:16; 14:9; Colossians 2:9).
Lacking adequate revelation from God, we would have no accurate way of understanding what we needed to know regarding God, His Son, our place in the creation, and many other topics of ultimate importance to humanity. We would have no objective standard upon which to base ethics and morals. We would know little of the ministry and message of Jesus of Nazareth. We would have no information regarding the theological purpose of His crucifixion and resurrection—namely, that they were essential ingredients in God’s plan to offer ruined man a way of escape from the devastating consequences of his sin (Matthew 20:28; 26:28). We would know nothing of how to enter that sacred body of saved souls, the church (Ephesians 5:23; 1 Corinthians 12:13), or how, once we had entered, to worship God correctly. Without God’s revelation, we would know utterly nothing about these important spiritual matters that impact our eternal destiny. Truly, we should be grateful to God for providing us with a revelation that could be retained in a permanent form, studied faithfully, and used profitably by all of mankind.
WHAT DOES THE BIBLE CONTAIN?
The fact that the Bible exists in the first place brings to mind the question: What does the Bible contain? It contains two things: (1) known facts; and (2) revelation. What is the difference in the two?
When we say that the Bible contains “known facts,” we mean that it contains information known to the people of that time and place. For example, if the Bible mentions people known as Hittites (Exodus 23:28), then historical records could verify their existence. If the Bible mentions that the Roman emperor, Caesar Augustus, commanded that a census be taken at a certain time (Luke 2:1), then we could set about corroborating the truthfulness of that statement.
But to say that the Bible “contains” known facts implies that it also contains something else. That “something else” is revelation. By definition, revelation designates the unveiling of facts and truths to man by God—facts and truths that man, on his own, otherwise could not have known. Revelation has reference to the communication of knowledge. [NOTE: There are two different types of revelation. General (or natural) revelation is the name designating the revelation that God has provided of Himself in nature (cf. Romans 1:20-21, Acts 14:17, Psalm 19:1, et al.). Special (or supernatural) revelation is the name designating the revelation that God has provided within the Bible.]
Compare and contrast the following. When Moses wrote in the Book of Numbers about Israel’s wilderness wanderings, he did not need revelation from God to do so. He was their leader during that period, and simply wrote what he observed as an eyewitness. When Luke penned the book in the New Testament that bears his name, he did not need revelation from God to do so. He acknowledged as much when he said: “It seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus” (Luke 1:3, emp. added). Luke had been on certain of the missionary journeys, and thus was able to write from firsthand experience.
On the other hand, notice Moses’ statement in Deuteronomy 29:29: “The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law” (emp. added). As an illustration of this fact, we may observe that Moses would have had absolutely no way to know the details of the creation week (Genesis 1:1ff.), unless God Himself had revealed those details to Moses. Nor could the apostle John have described to us in such a beautiful panorama the splendors of heaven (as he did within the book of Revelation), unless God first described to John the splendors of heaven.
On occasion, the various Bible writers could, and did, place into print what they saw, or what they had been told by credible witnesses. When they penned such matters, they had no need of revelation from God, since they wrote from firsthand experience. At times, however, they wrote about things they had neither experienced nor been told by others. When they did so, it was God’s revelation that provided them the information they needed (Amos 3:7; Daniel 2:28; Ephesians 3:3-5).