The human qualities of the raw materials show through. Naïvety, error; contradiction, even (as in the cursing Psalms) wickedness are not removed. The total result is not “the Word of God” in the sense that every passage, in itself, gives impeccable science or history. It carries the Word of God; and we (under grace, with attention to tradition and to interpreters wiser than ourselves, and with the use of such intelligence and learning as we may have) receive that word from it not by using it as an encyclopaedia or an encyclical but by steeping ourselves in its tone or temper and so learning its overall message.
To a human mind this working-up (in a sense imperfectly), this sublimation (incomplete) of human material, seems, no doubt, an untidy and leaky vehicle. We might have expected, we may think we should have preferred, an unrefracted light giving us ultimate truth in systematic form—something we could have tabulated and memorised and relied on like the multiplication table. One can respect, and at moments envy, both the Fundamentalist’s view of the Bible and the Roman Catholic’s view of the Church. But there is one argument which we should beware of using for either position: God must have done what is best, this is best, therefore God has done this. For we are mortals and do not know what is best for us, and it is dangerous to prescribe what God must have done— especially when we cannot, for the life of us, see that He has after all done it.
C.S. Lewis, “Scripture,” Reflections on the Psalms (1958, this excerpt taken from The Essential C.S. Lewis Touchstone, 1998) 403. It’s the next chapter, but “Scripture” is very much an application of the chapter “Second Meanings.”