The Bible is a large collection of writings, penned by many authors over a great period of time. Yet, as the very Word of God, it is in a real sense the work of one Author, written from one viewpoint, and presenting one story.

The Bible is also like an interlocking solid puzzle, with many pieces fitting together perfectly to make a whole which is greater than the sum of all the parts. It is self-referential - that is, it refers to itself and describes itself.

There are a number of classic examples that Bible teachers refer to when emphasizing the beauty and integrity of Scripture.

Thy word is a lamp to my feet, And a light to my path. Psalm 119:105

Every word of God is tested; He is a shield to those who take refuge in Him. Proverbs 30:5

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness. II Timothy 3:16

But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. II Peter 1:20, 21

However, some of the teachings of the Lord Jesus, revealed to us in Scripture, provide a striking combined lesson and example of how all parts of the Bible work together to teach us the truth.

The Saducees, a religious sect of Jesus day, once challenged Jesus by asking Him a "trick" question. It was their intent to justify their disbelief in the resurrection of the dead by posing a question which raised apparent logical contradictions.

Jesus' reply was an appeal to Scripture as His authority and proof of the truth of the resurrection. He quoted from the book of Exodus, chapter 3 and verse 6, relating the account of Moses and the burning bush. There are several aspects of Jesus reference to this account which, when seen in an interrelated fashion, provide testimony to a very high view of Scripture.

First, let us look at Exodus 3:6 itself:

He said also, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." Then Moses hid his face, for he was afraid to look at God.

On the face of it, we have an historical account of a meeting between Moses and God, and a report of God's words to Moses. However, Jesus draws an inference from the words which goes beyond the surface account. In all three gospels where this discussion is recorded, Jesus says "He- is not the God of the dead, but of the living." So, one of the inferences we may make is that Jesus use of Scripture indicates that it is right and proper to draw logical inferences from statements of Scripture.

Another fairly obvious conclusion which many Bible scholars have drawn is that Jesus statements here support the Mosaic authorship of the Exodus -account. In Mark, Jesus says:

"But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, 'I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB'?" Mark 12:26

This statement refutes the liberal claims of post-Mosaic authorship of the Pentateuch. Yet, we are just beginning to get close to our main theme. There are two other accounts of Jesus encounter with the Saducees, one in Luke and one in Matthew. Luke reads as follows:

"But that the dead are raised, even Moses showed, in the passage about the burning bush, where he calls the Lord THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB." Luke 20:37

Here we have further testimony to Mosaic authorship. There is more, but first a quick look at the third account, and then we will compare then). Matthew tells us:

"But regarding the resurrection of the dead, have you not read that which was spoken to you by God, saying, 'I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB'? He is not the God of the dead but of the living." Matthew 22:31

A careful reading of these three accounts will show several differences. Some would say that these differences indicate that these are three separate instances of Jesus responding to the same question, on three different occasions. Others might say that they represent repetition of the same ideas on the same occasion, in the course of driving home the truth of the teaching. Still others say that these do not necessarily represent direct quotes, but rather are Jesus' words as recorded through the different filters of the three gospel authors. It is not my intention to address this question. Rather, the differences in the three accounts appear to me to work together to teach us a profound truth about the Scriptures God has provided for us, while at the same time themselves illustrating those truths.

Mark's account tells us that the Exodus account is a real historical event, one which presents us with historical truth. The truth in view here is that God said something to Moses. Notice that Jesus said "God spoke to him". And so it is with all Scripture: we see God speaking to Man, as Paul has told us that "All Scripture is inspired by God". Not only is Scripture God speaking to man, it is also at the same time man speaking about God. Luke relates Jesus telling us: "...Moses showed ... where he calls the Lord THE GOD OF ABRAHAM, ...". So here we have Moses saying something about God. We can picture Moses sitting, perhaps in a tent, putting pen to paper and writing this report of what God did and said.

But there is still another dimension to Scripture, shown us by Matthew. Not only did God speak to Moses, and not only did Moses write this about God: the writings also are, in truth, God speaking to us! Jesus says in Matthew: "... have you not read that which was spoken to you by God ...".

Three accounts by three Gospel authors, each of them "moved by the Holy Spirit" as they "spoke from God". Each author recording an historical event in which Jesus spoke to the people. Each author saying something to us about God. God saying something slightly different to us through each author.

God speaks to Moses. Moses speaks about God. God speaks to us. All simultaneously true, all revealing the multidimensional nature of the wonderful record God has provided for us.