The Prophetic Writings — Teacher Helps

06.11.2026

Teacher Comments

Part I: Overview

Key Text:

Study Focus: ; ; ; ; ; Jude 14, 15; .

Introduction

This week’s lesson continues the discussion of inspiration and focuses on understanding how the prophets communicated God’s message. Inspiration allowed the biblical writers to express in Scripture what God, in different writing styles and genres, had given them. Human language was the vehicle that God used to speak His word to human beings. Prophets thus used whatever was at their disposal to communicate what God commissioned them to say as precisely as possible. Sometimes this communication involved using literary assistants and borrowing from secular writings to make their point. Discussing these matters will enhance the class’s appreciation of the surprising way in which God incarnated His message so that we could understand it.

Part II: Commentary

The final step in God’s communication with the prophets is the written form in which they express the divine message.

According to Old Testament scholar Daniel Block, the prophetic process of conveying God’s message took place in seven distinct but interconnected phases:

First Phase: The prophet receives the divine message in some form of revelation.

Second Phase: The prophet first transmits that message orally to his or her audience.

Third Phase: The oracle is recorded in written form.

Fourth Phase: The prophet adds the historical circumstances to the transcribed oracle to contextualize it for the audience and make it a complete literary unit.

Fifth Phase: The prophet gathers the literary units together.

Sixth Phase: The oracles in their literary units are edited and organized into a coherent book.

Seventh Phase. A formal heading is added to the book, which identifies the prophet, explains the circumstances of ministry, and describes the genre of the collection (see Daniel Isaac Block, The Book of Ezekiel, Chapters 1–24, The New International Commentary on the Old Testament [Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1997], p. 18).

This process involved horizontal activities through which the Holy Spirit enabled the biblical prophets to preserve and continue the original revelation initially given to them. Thus, from oral proclamation to the writing of Scripture, God has spoken to human beings. The process of illumination is God’s way of enabling readers of Scripture today to understand God’s Word and to receive His message personally.

The Bible writers used various literary devices and genres to transmit the messages God revealed to them.

The Bible is rich in literary forms and techniques, far more than many realize. A brief exploration reveals a surprising depth of artistry, demonstrating that biblical writers deliberately employed established literary conventions. Their use of these forms was not accidental but reflected a shared literary tradition familiar to authors of their time. Rather than inventing new structures with each composition, they drew from a common storehouse of literary and rhetorical techniques, shaping their messages with intentional craftsmanship (see Leland Ryken, A Complete Handbook of Literary Forms in the Bible [Wheaton, IL: Crossway, 2014], p. 16). Some prominent genres in Scripture are narrative, poetry, wisdom, law, gospel, epistle, and apocalyptic.

Some Bible writers made use of literary assistants and extrabiblical sources.

Many Christians who adhere to verbal-plenary, or dictation, models of inspiration believe that God communicated exclusively through supernatural means, such as dreams and visions. However, the biblical model of inspiration acknowledges multiple ways in which the Holy Spirit guided biblical authors, including literary assistants and historical research. In the latter approach, authors read, studied, compiled, and edited existing materials—both inspired and uninspired—while God providentially oversaw the process.

Literary borrowing is evident throughout Scripture: Moses adopted structures from the ancient Near East; Micah echoed Isaiah; and the compiler of 2 Kings drew directly from Isaiah. Solomon incorporated proverbs from other sages, while Gospel writers, such as Matthew and Luke, structured their accounts most likely based on Mark. Even John’s Gospel uses Greek philosophical expressions, such as “logos,” but redefines them theologically.

Paul alludes to Greek poets without naming them, and in John’s Revelation there is some imagery that is also found in the noncanonical Book of Enoch. Luke’s Gospel is the clearest example of the research mode, as he explicitly mentions compiling his narrative through careful investigation. While divine intervention might have occasionally guided source selection, authors generally exercised their judgment under the Spirit’s influence. This model highlights that biblical inspiration encompasses both divine guidance and human effort, preserving the sacred nature of Scripture.

For Further Study: For extensive documentation of literary borrowing in Scripture, see Jiřί Moskala, “Can a Biblical Inspired Writer Use Literary Sources?” in Ellen White Issues Symposium, vol. 8 (2012), pp. 70–102; for a discussion of Ellen G. White’s literary borrowing, see Jud Lake, “Ellen G. White’s Use of Extrabiblical Sources,” in Alberto Timm and Dwain Esmond, eds., The Gift of Prophecy in Scripture and History, pp. 316–332.

In Scripture, God communicated His divine message in the language of imperfect humanity to accommodate our needs.

Paul’s statement in highlights the contrast between the surpassing power of God and the weakness of human instruments: “We have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (ESV). This imagery reminds us that God’s messengers, though divinely chosen, remain fallible. The Bible contains instances during which prophets and apostles displayed personal flaws; yet, their writings still carried God’s inspired truth.

Scripture remains divinely guided, despite limitations in human memory, language, and historical records. Some discrepancies may result from variations in sources or later copyist errors, as seen in differences between and . Paul himself may have misstated a detail in (compare with ). Yet, such inconsistencies do not diminish the authority of Scripture. The essence of God’s message remains intact, and, through study and faith, we can discern His truth beyond minor textual variations.

For Further Study: See Clinton Wahlen, “Variants, Versions, and the Trustworthiness of Scripture,” in Biblical Hermeneutics: An Adventist Approach, Frank M. Hasel, ed. (Silver Spring, MD: Biblical Research Institute; Review and Herald Academic, 2021), vol. 3, pp. 63–83.

Ellen G. White’s experience paralleled that of the Bible writers in conveying God’s will to human beings.

In the framework of how the biblical prophets communicated what they had received in vision, one may discuss Ellen G. White’s method of communicating the content of her visions. Her mission as a messenger of God extended far beyond receiving visions; it involved the challenging task of communicating those messages to individuals, groups, and the broader church. This communication was the horizontal aspect of inspiration, as noted last week. Her method of delivering these messages varied, depending on the nature and audience of the revelation. She conveyed God’s instructions through three primary means: oral presentations, personal letters, and the printed page. Public speaking played a significant role in her ministry. Ellen G. White frequently addressed large audiences at local churches, camp meetings, and General Conference sessions, where she shared messages of warning, encouragement, and instruction. Sometimes, while preaching, she would recognize individuals she had seen in vision, leading her to address them directly during her discourse. She felt a compelling urge to share specific warnings or counsel in such instances, demonstrating her sensitivity to the Holy Spirit’s guidance during her public ministry.

Personal letters were another essential avenue through which Ellen G. White communicated her messages. Because she couldn’t meet every individual face-to-face, she often wrote detailed letters conveying God’s specific counsel, reproof, or encouragement. These letters were thoughtfully and prayerfully crafted, examining how the message would be received. In cases in which individuals might resist or misinterpret a direct message, she sometimes entrusted others to deliver the letter in person, ensuring the message was read in a supportive, prayerful setting.

Her written ministry also extended to books and periodicals, through which she addressed broader audiences. During her lifetime, she produced an extensive body of literature—nearly 24,000 pages of books and more than 4,500 articles. These writings provided doctrinal guidance, spiritual encouragement, and practical counsel, shaping the beliefs and practices of the Seventh-day Adventist Church. Despite the emotional and physical toll, Ellen G. White remained faithful to her calling, often expressing the deep personal burden she felt in delivering difficult messages, yet always committed to her mission of guiding the church according to God’s will (for more detail, see Arthur White, “Delivering the Messages,” in Ellen G. White: Messenger to the Remnant [Washington, D.C.: Review and Herald, 1969], chapter 3, pp. 12–14, https://media4.egwwritings.org/pdf/en_EGWMR.pdf).

Part III: Life Application

The following life application questions, drawn from the above commentary, are offered to enrich your class discussion. Choose from among them, and from those in the lesson, the ones that will best engage your class in meaningful reflection.

The Bible’s prophetic process involved divine revelation and human effort in writing and preserving God’s message. How does understanding this process strengthen your confidence in the reliability of Scripture, and how can it encourage a more engaged approach to Bible study?
Given that the Bible contains various literary genres and devices, how does recognizing its artistic, and structured, composition impact how you read and interpret Scripture? How can an awareness of these literary forms help you apply biblical teachings more effectively in your daily life?
God allowed biblical writers to use research, literary assistants, and existing sources in composing Scripture. How does this understanding affect how you view inspiration? How can it inform how you engage with historical and theological research in your faith journey?
What does literary borrowing in Scripture say about how God incarnated His divine message? How does it affect the way you view inspiration?
Paul’s imagery of “jars of clay” (, ESV) emphasizes that God uses imperfect human instruments to convey His truth. How does this idea encourage you in your spiritual walk, knowing God works through human limitations? How can this perspective shape your response to doubts or challenging passages in Scripture?
How do you explain Ellen G. White’s literary borrowing to someone who believes she plagiarized?
Ellen G. White communicated her messages through public speaking, personal letters, and published writings, adapting to the needs of her audience. What lessons can we learn today from her approach to sharing biblical truth with others in a faithful and relevant way?