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My suggestion is that if we take into account the didactic witness of Scripture to itself as well as the phenomenon of Scripture, the best model for the inspiration of Scripture is the dynamic view.
First, inspiration involves a type of supernatural and superintending synapses (i.e. a conjunction) between God’s purposes and their expression in the minds of the individual authors. This synapses happens in different ways, for example, there is a difference in the degree of divine direction between “This is what the LORD, the God of Israel, says: ‘Write in a book all the words I have spoken to you’” (Jer 30:2) and “Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy” (1 Cor 7:25). The difference is divine dictation (which does happen in Scripture) and Paul’s need to do some theological and pastoral improvisation when he lacks dominical declarations on a tricky topic (which he did with the Spirit’s guidance). Similarly, there is a different type of divine influence exerted upon the composition of a Psalm by an author and its collection by a redactor. Inspiration is indeed concursive, it brings divine intent and human activity together, but it is a dynamic rather than a monolithic or mechanical process, pertaining primarily to cognition with a view to composition or some other activity that will actualize the canon.
View - Inspiration - Tells - Description - Process
The dynamic view of inspiration tells us, though without giving us a description of the exact cognitive process, that these human words can be identified with God’s Word. Thus we can legitimately say that it is not only Ezekiel, Amos, Jeremiah, Matthew, Paul, or Peter who speaks to us, but God is the one speaking through them to the church. It is God’s voice that is heard...
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