Here is something from Dr. Lane Tipton:

How might we go about correlating this incarnational model with a theology of inspiration? I believe we do well to recognize this guiding principle: in the strict sense, the hypostatic union remains distinct from all other divine-human relations. While there may be analogies between incarnation and inspiration, there certainly can be no identity regarding the relationship between the divine and human in the incarnation of Christ, on the one hand, and the divine and human in the inspiration of Scripture, on the other hand. Any analogy we suggest will need to be clearly articulated, carefully qualified, and presented in a way that avoids ambiguity and misunderstanding. In other words, the incarnational analogy is something that needs careful—even painstaking—theological articulation and is therefore not to be introduced or applied in a popular or loose way. The issues are too complex and far too important for such a treatment.

 

B. B. Warfield is helpful along these lines. Regarding the limitations of an analogy between incarnation and inspiration, he observes that

 

 

it has been customary among a certain school of writers to speak of the Scriptures, because thus “inspired,” as a Divine-human book, and to appeal to the analogy of our Lord’s Divine-human personality to explain their peculiar qualities as such … Between such diverse things there can exist only a remote analogy; and, in point of fact, the analogy in the present instance amounts to no more than that in both cases Divine and human factors are involved, though very differently.[6]

 

 

Commenting with greater precision, Warfield observes:

 

 

There is no hypostatic union between the Divine and the human in Scripture; we cannot parallel the “inscripturation” of the Holy Spirit and the incarnation of the Son of God. The Scriptures are merely the product of Divine and human forces working together to produce a product in the production of which human forces work under the initiation and prevalent direction of the Divine.[7]

 

 

Certainly Warfield is basically correct. The hypostatic union is ontologically unique, and the analogy between incarnation and inspiration is in a sense remote. But this raises the question: What does a Chalcedonian model of the incarnation actually yield in terms of an incarnational analogy for Scripture? What is the “remote analogy” between incarnation and inspiration? Can we state more precisely the sense(s) in which the analogy might prove useful?

 

I suggest that the incarnational model outlined earlier demands that we correlate as closely as possible Christology and pneumatology in the development of an incarnational analogy, recognizing the appropriate limitations in such a correlation.

 

Laying some groundwork for this observation, Vern Poythress has recently observed that, strictly speaking, there is no human author of the Decalogue. The oral form of delivery is simply the divine voice, whereas the written form of delivery is the finger of God. And this model becomes paradigmatic for divine communication to and through prophets. Hence, the formula of the prophet, “Thus says the Lord.”[8] Divine authorship is therefore paradigmatic and central for understanding Old Testament prophetic literature.

 

The well-known locus classicus for the doctrine of inspiration, 2 Timothy 3:16, offers a conception of Scripture that is thoroughly and unapologetically pneumatic, focusing on the Spirit’s agency in the divine authorship of Scripture. Scripture is the “expiration” (or out-breathing) of the eternal Spirit of God, the third person of the ontological Trinity. And this pneumatic qualification supplies the most basic category for our understanding of the nature of Scripture. What we understand Scripture, as a whole, to be follows from Scripture’s own self-witness to its pneumatic origin; it is God-breathed, the product of the Holy Spirit.