# Annotation Summary of Doctrine-of-the-Word-of-God-John-Frame 2.pdf.
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*\[page 9]:* The main contention of this volume is that God’s speech to man is real speech. It is very much like one person speaking to another. God speaks so that we can understand him and respond appropriately. Appropriate responses are of many kinds: belief, obedience, affection, repentance, laughter, pain, sadness, and so on. God’s speech is often propositional: God’s conveying information to us. But it is far more than that. It includes all the features, functions, beauty, and richness of language that we see in human communication, and more
*\[page 9]:* Imagine God speaking to you right now, as realistically as you can imag- ine
*\[page 9]:* God often spoke to people in this way:
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*\[page 10]:* When God speaks, our role is to believe, obey, delight, repent, mourn—whatever he wants us to do
*\[page 10]:* Our response should be without reservation, from the heart.
*\[page 10]:* God’s personal speech is not an unusual occurrence in Scripture. In fact, it is the main engine propelling the biblical narrative forward.
*\[page 10]:* The thing at issue in the biblical story is always the word of God. God speaks to Adam and Eve in the garden to define their fundamental task (Gen. 1:28). All of human history is our response to that word of God. God speaks to Adam again, forbidding him to eat the forbidden fruit (2:17). That word is the issue before the first couple. If they obey, God will continue to bless. If they don’t, he will curse. The narrative permits no question whether the
*\[page 11]:* couple knew that it was God who spoke. Nor does it allow the possibility that they did not understand what he was saying. God had given them a personal word, pure and simple. Their responsibility was clear.
*\[page 11]:* This is what we mean when we say that God’s word is authoritative.
When God communicates information, we are obligated to believe it. When he tells us to do something, we are obligated to obey. When he tells us a parable, we are obligated to place ourselves in the narrative and meditate on the implications of that. When he expresses affection, we are obligated to appreciate and reciprocate. When he gives us a promise, we are obligated to trust.
*\[page 11]:* Adam and Eve wanted to be their own gods. Impulsively, arrogantly, and certainly irrationally, they exchanged God’s truth for a lie (cf. Rom. 1:25). So they brought God’s curse upon themselves (Gen. 3:16–19). Clearly, they should have known better. The word of God was clear and true. They should have obeyed it
*\[page 11]:* Noah obeyed God, and God vindicated his faith. Similarly with Abraham, Isaac, Jacob, Moses, Joshua, Gideon, David. All these narratives and others begin with God’s personal speech, often saying something hard to believe or commanding something hard to do. The course of the narrative depends on the character’s response, in faith or unbelief.
*\[page 11]:* Faith, in both Testaments, is hearing the word of God and doing it.
*\[page 11]:* That’s the biblical story: a story of God speaking to people personally, and people responding appropriately or inappropriately.
*\[page 12]:* this is the very nature of the Christian life: having God’s word and doing it.
*\[page 12]:* John 14:21). Everything we know about God we know because he has told us, through his personal speech. All our duties to God are from his commands. All the promises of salvation through the grace of Christ are God’s promises, from his own mouth. What other source could there possibly be, for a salvation message that so contradicts our own feelings of self-worth, our own ideas of how to earn God’s favor?
*\[page 12]:* The idea that God communicates with human beings in personal words pervades all of Scripture, and it is central to every doctrine of Scripture.
*\[page 12]:* if God has not spoken to us personally, then everything important in Christianity is human speculation and fantasy.