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  KNOWING THE SCRIPTURES - RULES METHODS BIBLE STUDY
  by Arthur Pierson
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Pierson's comprehensive guide to biblical study methods covering 52 topics
including the authority of Scripture, grammatical construction, biblical names
and titles, typology, parables, poetic parallelism, and systematic approaches to
understanding Scripture's content and structure.

  Chapters: 52

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  TABLE OF CONTENTS
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    1. 0.3. Introduction
    2. 01. Bible Study
    3. 02. Supreme Authority of the Word of God
    4. 03. The High Level of the Word of God
    5. 04. The Identity of the Written and Living Word
    6. 05. The Prophetic Element in Scripture
    7. 06. Structural Form in Scripture
    8. 07. Mutual Relations of the Two Testaments
    9. 08. The Bible as a Book among Books
   10. 09. Numerical and Mathematical Features
   11. 10. The Law of Grammatical Construction
   12. 11. Bible Versions and Translations
   13. 12. Biblical Names and Titles
   14. 13. Scripture Dialect and Self Definition
   15. 14. Verbal Changes and Variations
   16. 15. Scriptural Precision and Discrimination
   17. 16. Similar and Equivalent Terms
   18. 17. Prominent and Dominant Words and Phrases
   19. 18. Leading Paragraphs and Passages
   20. 19. Summaries of Biblical Truth
   21. 20. Marked Recurrence of Like Language
   22. 21. The Refrain and Chorus in Scripture
   23. 22. Thoughts Which Transcend All Speech
   24. 23. Context and Connection
   25. 24. Recurrence of Thought and Idea
   26. 25. Topical Methods of Study
   27. 26. The Totality of Scripture Testimony
   28. 27. Analysis and Synthesis
   29. 28. Combination and Unification
   30. 29. Classification and System
   31. 30. Comparison and Contrast
   32. 31. Systematic and Progressive Teaching
   33. 32. Poetic Parallelism
   34. 33. The Scattered Proverbs of Scripture
   35. 34. Divine Patterns and Encomiums
   36. 35. Legal and Ethical Standards
   37. 36. Miracles and Discourses
   38. 37. The Place and Province of Parables
   39. 38. Biblical Figures of Speech
   40. 39. Typology and Symbolism
   41. 40. Value of Historic Sidelights
   42. 41. Representative Historical Scenes
   43. 42. Links between the Historical and Ethical
   44. 43. The Illustrative Typical Element
   45. 44. Misunderstandings and Perversions
   46. 45. Dispensations, Ages and Covenants
   47. 46. The Mystical Element and the Mysteries
   48. 47. Occult References and Intimations
   49. 48. Pictorial Helps to Impression
   50. 49. The Humorous Element in Scripture
   51. 50. Finding Hid Treasure in God's Word
   52. 51. Gathering Up Fragments

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  CHAPTER 1: 0.3. INTRODUCTION
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Introduction “Thou hast magnified Thy Word above all Thy name”—Psalms 138:2.
This saying of the Psalmist may primarily refer to some specific word of God,
some promise, like that recorded about the future of David’s own house (2 Samuel
7:11;2 Samuel 7:19); but the larger truth it contains and conveys is capable of
so much wider scope and broader application that it may well be said to include
the whole body of Holy Scripture.

Calvin translates: “Thou hast magnified Thy name, above all things, by Thy
Word;” and Luther, “Thou hast made Thy Name glorious, above all, through Thy
Word.” But, with Hengstenberg, the majority of the best Bible students favor
substantially the common rendering: “Above all Thy Name, thou hast made glorious
Thy Word”—meaning that, beyond all works of Creation and Providence, or other
means whereby God has made Himself known, He has exalted His written Word. To
those to whom it is addressed, it has power to convict and convert, sanctify and
edify; but it has even a higher power and province: it is the mirror of its
Author; meant, first of all, to reveal, unveil, magnify and glorify Him from
whom it originally went forth. This high tribute found expression when as yet
there was only the Written Word. Without doubt the Living Word is a fuller
unveiling of God’s inmost self. In the incarnation, “the Word was made flesh and
dwelt among men,” as a living Presence. In the Person of His Son, the Logos, the
Word Incarnate, the Father made Himself known as never before, with new
clearness and fullness of revelation.

Yet it still remains true that, in the Inspired Scriptures, He has glorified His
own Name, or nature: revealing His mind, heart, will—His whole character—and,
especially, His gracious attitude toward sinners; and, in such manner and
measure, as to make all other revelations of Himself in the creation of the
material universe and the control of human history comparatively dim and
indistinct, only as the first faint flushes of the dawn in comparison with the
fuller light of day.

One of the main uses of the Word of God is to supply us with a divine standard
of both doctrine and duty. In his travels in the Dark Continent, Dr. Livingstone
found his native guides either so ignorant or so determined to deceive and
mislead, that he could do better without them than with them; and so he
constantly referred to his own compass and sextant to determine direction and
location. What would he have done if, by any accident, or defect in his
instruments, he had found even these scientific guides utterly untrustworthy?
For God’s written Word no substitute has ever been found. Whereas other ancient
civilized nations, such as Egypt, Assyria, Persia, Rome, Greece, have left
monuments in law and letters, mechanic arts and fine arts, Judea, as Dr.
Jamieson remarks, while leaving us no legacy of secular achievements, rose
immeasurably above all other lands in the possession and transmission of the
Living Oracles of God. In fact, the Hebrews were rather warned against some
things in which other nations prided themselves. The fine arts, for instance,
were so often the handmaids of polytheism and the promoters of idolatry, finding
their highest sphere in glorifying image-worship, that Jehovah required His
people to be, in this as in many other respects, separate from the nations
(Exodus 20:25; Isaiah 2:16). In every department of life the need for some exact
and unvarying standard, as in weights and measures, time, etc., compels resort
to the works of God for guidance, for here alone are found perfect forms and
changeless models. Man’s best watches and chronometers have to be corrected by
nature’s horologium—God’s sidereal clock, which has not varied the
one-thousandth part of a second, since He appointed sun, moon and stars for
times and seasons. And, so, from all human oracles, however self-confident, we
turn at last to the Inspired Word, where instead of ambiguous and untrustworthy
utterances we find teachings distinct and definite, authoritative and
infallible.

One very conspicuous feature of the Word of God is its Self-Interpreting power.
In the mastery of human books help is needful from large libraries and patient
research in the realms of science and philosophy. Grammars, and glossaries,
histories and biographies, copious lexicons and learned encyclopedias, often
become necessary to furnish the mere sidelights to interpret the terms and
illumine the sense of human literature. But, in studying this Divine Book,
confessedly the crown of all literature, other writings, though often helpful,
are never indispensable. To a remarkable degree, God’s Word explains and
interprets its own contents, is its own grammar and lexicon, library and
encyclopedia. Within itself may be found a philosophy which interprets its
history, and a history which illustrates its philosophy. Even what in it is most
obscure and mysterious is not dependent upon outside helps for its completer
unlocking or unveiling. The humblest reader, if shut up by circumstances to this
one Book, as was Bunyan, almost literally, in Bedford jail, might, without any
other guide than the Bible itself, by careful, prayerful searching, come to know
the Word; exploring its contents till he became another Apollos, mighty in the
scriptures. This statement has been often verified by fact, as in the experience
of believers, actually imprisoned for Christ’s sake but carrying their Bibles
with them as companions in solitude, and coming forth enriched in the knowledge
of God. The highest secret of Bible study, however, is that teachable spirit
which is inseparable from obedience. Spiritual vision, like the physical, is
binocular: it depends on both reason and conscience. If the intellectual
faculties are beclouded, the moral sense is apt to err in its decisions; and, if
the conscience be seared, the reason is blinded. Our Lord says, “If any man will
do His will he shall know of the doctrine” (John 7:17); in other words obedience
is the organ of spiritual revelation. Insight into the scriptures is never
independent of the obedient frame, but is conditioned upon actual conformity to
their precepts and sympathy with their spirit. True biblical learning is not so
much mental as experimental. There are professed teachers and preachers who no
more grasp the truth they nominally hold than does the sparrow grasp the message
that passes through the telegraph wire on which it perches—as Norman McLeod
quaintly put it.

It is sometimes worse than vain to read, or even to search the scriptures, with
mere intellect, as though they were merely literary productions to be examined
and understood with no higher faculties than those which are associated with an
unsanctified scholarship. Many a man who has approached the Word of God without
prayer for God’s help, without reverent attitude, or any ultimate end beyond a
critical, intellectual analysis, has been left to grope his way blindly while
persuading himself that he had even exceptional insight. On the other hand, many
a humble and uneducated believer has had his eyes unveiled to behold wondrous
things out of God’s law (Psalms 119:18), and become an expert in its
“mysteries.”

Critical study is not to be discouraged; it is not only proper but helpful in
its proper sphere, when conducted with a proper spirit. But there is a sort of
analysis that is destructive; like the vivisection that invades the domain of
life, in cutting in pieces the organic body of truth, it sacrifices vitality,
and leaves only dead, disconnected fragments of what was one living organism.
The Bible is such a living organism. Its various parts are members of a common
body; they have a vital connection and relation, and must be examined, not in
isolation and separation, but in union as integral parts of a great whole. Then
criticism, instead of being arrogant and destructive, will be reverent and
constructive. The late Dr. A.J. Gordon of Boston—in that memorable visit to
Scotland with the writer, in 1888—used to relate an anecdote which the great
Scotchman, Principal Cairns, declared to be the best illustration he had ever
met of the mistakes of modern “critics.” In a conversation with a deacon of a
colored church in his neighborhood, Dr. Gordon drew out from him the fact that
the people did not like the new pastor “berry much;” and, when pressed for an
explanation, the deacon added that the pastor told too many “antidotes in the
pulpit;” and, when Dr. Gordon expressed surprise, saying that he had supposed
his pastor to be a great Bible man, the deacon replied, “Well I’ll tell yer how
it is. He’s de best man I ebber seed to tak’ de Bible apart, but he dunno how to
put it togedder agin!” Modern critics have proved adepts in pulling to pieces
the blessed Word, but they are too much like those to whom Asaph referred, who
in his day had broken down the carved work of the sanctuary with axes and
hammers, and burned up the synagogues (Psalms 74:3-8). No student of Holy
Scripture should forget that, to see the highest truth man needs the verifying
faculty. “The light of the body is the eye,” because the condition on which
depend the perception and reception of all light is a healthy organ of vision,
without which there is in effect no light. This is a thought of profound
outreach. Objective testimony, or external evidence of truth, is never enough;
there must be also subjective capacity, internal receptivity to its witness. We
must not be so absorbed in simply gathering proofs or evidences of Christianity,
as to overlook the need and value of an inward readiness to receive and feel the
force of proof, when furnished. The candid mind, the clean conscience, and the
obedient-will, are all necessary to the open eye. Their opposites, an uncandid
mind, corrupt conscience, and perverse will, are in scripture compared to an eye
veiled, voluntarily closed, or judicially blinded. Compare 1 Corinthians 14:37;
1 John 2:27; 1 John 4:1; 2 Corinthians 3:14-18; John 3:19-21; Acts 26:18-19;
Acts 28:26-27; 1 Timothy 1:19; Romans 8:6-7; 2 Corinthians 4:3-4; John 7:17; 2
Corinthians 11:3. To understand the importance of this verifying faculty in
ourselves is very rare. A mind, candidly open to conviction, asking only to know
“what is Truth?” and a will that turns to truth, when found, and yields to its
sway, as the needle to the pole—how seldom these conditions are found—probably
never where persistent unbelief reigns. The two veils of prejudice and
self-interest are still as common and as effective hindrances as in our Lord’s
day. The Pharisees and Scribes were so built into the errors of that time, that
to accept His teaching meant turning their little world upside down—upsetting
the whole fabric of their individual, social and religious life; and hence their
invention of every possible pretext for opposing and rejecting Him (John
11:47-48). Prejudice implies that a wrong or partial view has been formed which
leads to antagonism; there is no longer a clear eye to see truth. Self-interest
warps the whole mind, so that conviction cannot fit the demands of truth even if
recognized; and, often unconsciously, men devise excuses or invent difficulties,
which would at once disappear were there a fair, impartial judgment.

Gregory the Great, left us a sublime maxim: “Discere cor Dei in verbis Dei”—“We
are to learn the mind of God from the words of God.” True, but we must be both
prepared and willing to be taught. Our Lord rebuked even professed leaders among
the Jews, because, while claiming to be exponents of the Law, they “knew not the
scriptures nor the power of God.” This reminds us of the necessity, if we are to
have a true acquaintance with scripture teaching, that we should feel the force
of truth, not only as directly declared, but as inferentially taught. This
rebuke was especially to the Sadducees, who denied both separate spiritual
existence apart from the body, and the reality of the future state. And yet
Jehovah had declared: “I am the God of Abraham, and the God of Isaac and the God
of Jacob;” referring to them, not as dead but as living; and these Sadducees
might have deduced from this declaration the doctrine of the survival of the
spirit at death, and of the future state which they denied. While we are to be
on our guard against those false inferences which are due to careless reasoning,
we are not to forget that prejudice will blind us to true and safe deductions.
This unique peculiarity which has been adverted to, the self disclosure of the
Word of God, it will be the main purpose of what follows to exhibit and
illustrate. This is a convincing proof of a supernatural origin, and shows the
universal fitness of the Scripture for man, as man, while it both incites and
inspires a reverent and searching study. As a possible help to the appreciation
and interpretation of the Scriptures, attention will be called to some of the
leading ways in which the close study of this divine book has been found to
disclose its meaning, even in cases where at first there seemed to be not only
obscurity but contradiction. The year of the issue of this book marks the
completion of a half century since the writer entered upon the full work of the
gospel ministry; and it is intended as a sort of gathering up of some results of
fifty years of Bible study, putting in form some of the laws, principles and
methods found by actual trial to yield the best fruit, and so promising to be of
like service to others. A rightly conducted examination of God’s Word will be
found to yield not only rich results in homiletics and hermeneutics, but in
apologetics. In the structure and contents of Holy Scripture may be found a
triumphant answer to all assaults upon its inspiration and authority as a divine
Book and the standard of doctrine and duty. The Bible is its own witness; and
whoever, turning from all external defenses to the book itself, will seek to
make himself master of its contents and to enter sympathetically into its
spirit, will find himself lodged in an impregnable fortress where he laughs in
derision at all who, like Voltaire, threaten to overthrow it, while he holds in
scarcely less contempt the timidity which fears such threats. The Ark of the
Covenant needs no help from puny human hands to steady it, nor is the Shekinah
fire in danger of being quenched by those who blow upon it to put it out. Light
needs only to be let shine and it becomes its own witness. A lion has only to be
let loose and he needs no defender. Give the Word of God free course and it will
be victor over all assault.

Let us imitate the Bereans who “searched the Scriptures daily.” That word
“search,” is emphatic, implying a thorough examination, a judicial
investigation, reminding of the work of the civil engineer, mapping out a
newly-explored coast line, with triangulation of every bay and inlet. Search
into the Scriptures should be thorough, systematic, habitual, tarrying over
peculiarities of conception and expression, emphatic words and phrases, and
seeking to know the exact meaning and order of words used by the Spirit of God.
It is safe to assume that nothing is purposeless; and that to the great end of
the whole every part, however minute, contributes, somewhat as, in creation,
every whit subserves God’s great design. Whether or not all these mutual
bearings are seen, they exist; and our dimness and narrowness of vision cannot
obliterate what they only obscure.

Nothing like an exhaustive treatment is attempted in the pages which follow. No
doubt many a devout reader might, out of his own treasure, bring forth things
new and old, outranking in importance what is here found. Perhaps, however,
others who have not digged so deep into this mine of celestial wealth may find
somewhat here to incite to a more painstaking study. But all who, for
themselves, will prayerfully search, will find the scriptures testifying to
their own divine original, and will reap the reward of the explorer who, from
new paths of investigation and discovery, brings new trophies; or of the miner
who digs up new nuggets of gold, or gems. Here are to be found ever new truths,
precious stones of beauty and radiance surpassing the gold of ophir, the
precious onyx and the sapphire.

Arthur T. Pierson May, 1910


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  CHAPTER 2: 01. BIBLE STUDY
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Bible Study Some of Its Laws, Methods and Principles As History teaches
philosophy by examples, both exhibiting and testing ethical principles, so
practical results both manifest and prove the utility of methods. For many years
certain laws and modes of scripture research have been adopted and approved in
actual daily practice, and with such growing confidence in their value and
helpfulness as to suggest their formal statement and illustration, in hope of
aiding, in some measure, other bible students, and especially those who are
either comparatively beginning such study or who, by reason of other necessary
secular labors, have less leisure for systematic search into the Word of God. We
are all dependent in part upon the experience of others. It is a necessity that
there should be a division of labor, for we cannot all, in one short life, do
everything; and so each of us is appointed of God, to some specific form of
activity, both to accomplish and accumulate somewhat for ourselves, and to
contribute somewhat to the common store and stock of knowledge and experience
from which others may draw. It is a law both of privilege and of obligation,
that we should pass on what we learn, give what we get, communicate what we
receive. It is only selfishness that is content to hoard; all noble living
spends; and so one naturally desires to suggest what has been tried and proven
to be valuable and useful in that first of all the sciences and fine arts, the
accurate understanding of the inspired Word of God. The method here followed
will be to indicate, first, a law, principle, or mode of scripture study, and
then give some amplifications, applications, corroborations and illustrations of
it.

Manifestly the Word of God consists of form and substance, expression and
conception, what is external and what is internal; and the natural and normal
method in study will be from what is without to what is within. That famous
saying of Wordsworth, however, “Language is the incarnation of thought,”
suggests that the ideas and the words which embody them are inseparable, and
cannot really be studied wholly apart from each other. The shell of a nut is so
related to the kernel, and the shell of a mollusk, to the animal that inhabits
it, that each variety has its own peculiar enclosure or tenement, adapted to its
nature and uses, and could not exchange with another; and we shall find, as we
examine closely the literal element in the Word of God, that we are passing, by
unconscious and gradual steps, into the spiritual content. We shall, however,
approach our great subject as from the outside, proceeding from what is general
to what is special, and from the letter to the spirit; seeking to begin at the
beginning, with what is fundamental and rudimental, and as far as practicable
advancing, step by step, from vestibule and outer court to inner chambers and
inmost shrine. There should be in all this advance no careless, prayerless step;
the place where we stand is holy ground, and should be trodden with reverent
feet; and, if such an attitude is imperative for one who ventures to act as
guide, it is scarcely less needful for those who would follow. We trust,
therefore, that the reader will peruse these pages in sympathy with the spirit
and motive with which they have been written, seeking only to “know the
scriptures” and “the power of God.”

First, then, we take a glimpse of this divine book as a whole; then look at its
language and literary features, its words as indexes of its thought; then at its
ideas, ideals and conceptions, advancing toward what is mystic and mysterious.


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  CHAPTER 3: 02. SUPREME AUTHORITY OF THE WORD OF GOD
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Supreme Authority of the Word of God

Chapter 1

“These are the faithful and true sayings of God (Revelation 19:9;Revelation
22:6). Its Divine authority and inspiration are primary and rudimentary, and
therefore to be first of all and finally settled. In the Scriptures, God Himself
is speaking to man, in many parts and ways, at different times and by various
human instruments (Hebrews 1:1). Any theory of inspiration or interpretation
which sacrifices or diminishes this majestic authority is fatal to the claims of
the Word of God, as such, upon man’s acceptance and obedience. In Revelation 5,
is found a pictorial exhibit of the authority and majesty of Holy Scripture. A
scroll, written within and on the backside, and sealed with seven seals, is seen
in the right hand of Him who is seated on the Throne, and it partakes of His own
unapproachable glory. A seal stands in scripture for silence, mystery,
completeness, but especially for the sacredness connected with authority,
authenticity, inviolability. Whatever this particular scroll is, it represents
some written word of God. We cannot escape the suggestion of divine sanction or
authority as stamped upon Holy Scripture, and there is a hint of a sevenfold
attestation which makes His Word the mirror of His attributes. It also bears
seven seals:

1. The seal of omnipresence, eternity, immutability, in its production,
independent and irrespective of time and place, variety of matter and diversity
of human writers.

2. The seal of sovereignty and majesty, in the providential control of historic
events, and of individual and collective history.

3. The seal of omniscience, wisdom, in its forecasts of the future and its
revelations of the events of a remote and unhistoried past.

4. The seal of truth, veracity, verity, infallibility, in its general accuracy,
not only in the ethical and spiritual realm, but in the whole sphere and domain
of truth.

5. The Seal of Righteousness and Justice in its immaculate, moral and spiritual
standards of character, conduct and administration.

6. The Seal of Omnipotence, Benevolence, and Love, in its moral and spiritual
transformations and miracles of grace, its purpose and promise of regeneration.

7. The Seal of Infiniteness and Holiness in the superhuman revelation of the
absolute perfection and glory of the divine character.

Such multiplied testimony puts upon the Word of God a sevenfold sanction of
supreme authority. It asserts its divine origin with an emphasis to which
nothing can be added. This most notable chapter is unique, as showing God’s
opinion of his own Book: for, even if the scroll, here referred to, be only the
Apocalypse itself, what is true of a part is true of the whole. Scanning the
whole chapter we further see:

1. The unparalleled majesty of the Scriptures. No created intelligence, even
though angelic, worthy to open the seals, take the scroll in hand, or even to
look upon it.

2. The inviolable mystery of the Scriptures—sealed up with sevenfold secrecy
apart from the one and only interpreting Power.

3. The inseparable unity of the Book and the Lamb—the written Word and the
living Word. He only is worthy to take the scroll or capable of unloosing the
seals.

4. The complex character of the person of Christ—Lion and Lamb in one, King and
a Priest. Hence able to make us kings and priests.

5. The solvent power of the blood of Christ, which alone unlooses the seals and
interprets the contents. Two thoughts pervade the Word—Priesthood and
Kingship—and the Lamb and the Lion explain both.

It is necessary also to settle the question of the Inspiration of Scripture. It
is divinely declared to be “theopneustic”—that is “God-in-breathed” (2 Timothy
3:16). This language suggests a body of language, in-breathed with a spirit of
divine life, somewhat as the body of the first man was when God breathed into
his nostrils the breath of life and he became a living soul: this is a living
Book.

We need to distinguish between revelation, interpretation, illumination and
inspiration.

Revelation is the divine impartation and communication of truth to the mind of
man, whatever be its mode or channel (Romans 1:17; Romans 16:25; Ephesians
3:3-5; Amos 3:7).

Interpretation is the science of discovering and disclosing the true meaning of
the holy oracles. It is sometimes a function of inspiration to enable a prophet
or teacher to give an authoritative meaning to a divine utterance (Daniel
4:24-28; Daniel 5:17-28).

Illumination refers more to the province of the Spirit in so enlightening the
mind of the believer as to enable him to discern, and in a measure beyond his
natural, unaided powers to apprehend and comprehend the beauty and glory of a
divine revelation (Ephesians 1:17-18; Ephesians 3:16-19).

Inspiration is rather the method of revelation rendering its subject capable of
receiving and transmitting revealed truth, communicating it to others without
error, either by tongue or pen. Obviously the value of a written revelation must
depend upon its inspiration. As to the method of inspiration—the modus operandi
of the Holy Spirit in revealing truth—it is inscrutable, wrapped in the mystery
of silence, like His other operations in regeneration and miracle working (John
3:8). All we know or need to know about it is its effects; and these may be
learned from the didactic statements of the Word itself, and the phenomena of
its operation, as we may know the wind by its working. Inspiration rendered
whomsoever it controlled an adequate medium or vehicle of God’s utterance, His
mouthpiece or spokesman, so that “He spake by the mouth of His Holy prophets who
have been since the World began” (Luke 1:70; Hebrews 1:1).

We need also carefully to define the measure of authority which Inspiration
carries. The Bible is, in part, a record, embracing narratives of fact which
form part of the history it records, and the sayings and doings of fallible and
fallen human beings. In such cases Inspiration assures only the essential
accuracy of the narrative, not the sanction of God’s approval of the utterances
or conduct of the parties. But, in all cases where God speaks directly in His
own person or by His appointed agents, Inspiration covers not only the
truthfulness of the record but the sanction of the statements expressed.

“Verbal Inspiration” is a term much misunderstood. It does not, of course, mean
that every word found in Scripture is God’s word or represents His mind, for
some words record the acts of the erring and the ungodly, or are their sayings,
and in some instances Satan is the speaker. Any theory would be absurd that
clothes all words found in Scripture with equal authority or importance. But
whatever is meant to convey God’s thought is used with a purpose and adapted to
its end, so that, as the Angel said to John, on, Patmos: “These are the true
sayings of God” (Revelation 19:9).

Every student must observe what in Holy Scripture carries authority, and what
only accuracy. Satan’s words to Eve (Genesis 3:1-5), though accurately recorded,
are false and misleading in intention and sentiment, exactly contrary to God’s
mind. The greater part of the book of Job, though an inspired record of events
and sayings, is expressly disowned of God as not rightly spoken (Job 42:7). More
than this, many other well meant words and deeds of men, embodied in the
history, here recorded, may lack authority because due to imperfect knowledge of
the mind of God or partial obedience to His will. Even prophets and apostles,
apart from their character and capacity as such, being only fallible men, were
liable to mistakes (1 Kings 19:4; Galatians 2:11-14). A very instructive
instance of this principle may be found in 2 Samuel 7:2-7. David declares his
purpose to build God a house, and his reasons are both devout and unselfish: he
is unwilling to have his own palace outshine the dwelling place of Jehovah. Not
only so but, on communicating to the prophet Nathan his purpose, he meets with
entire approval; the prophet bids him do all that is in his heart, assuring him
that the Lord is with him. Did the narrative give no further light, we should
infer this to be a God-inspired thought of David; but the prophet is bidden to
go to the King and tell him that he is not to build the house—that privilege
being reserved for Solomon. Here the narrative is inspired, but the proposed
action is not. It was well meant but not in God’s plan—a very conspicuous
example of the principle that many a good man says and does what is not
authorized by God; and that the fact that such words or deeds are recorded in
Scripture carries no necessary sanction of them as prompted of God.

We must therefore discriminate and distinguish three degrees of authority in the
inspired record:

1. An authoritative narrative where sentiments and acts are not sanctioned and
may be disowned as disapproved of God.

2. An authoritative narrative where sentiments and acts are not expressly
approved or disapproved and must be judged by the general standards of Scripture
teaching.

3. An authoritative narrative where the sentiments and acts are inspired and
controlled by the Spirit of God, and therefore represent His mind and will
(Example, 2 Samuel 7:4-17).

Lack of proper discrimination in matters such as these has often led to much
confusion and needless controversy.

But, with these careful limitations, Verbal Inspiration is an absolute necessity
if, in any proper sense, there be divine inspiration at all. As Dean Burgon has
expressed it, what music would be without notes, a mathematical sum without
figures, so would an inspired book be without words controlled by the inspiring
Spirit.

We have taken pains to determine this principle at the outset, for without such
foundation we have no solid bottom for the studies which follow. The more
carefully this Book of God is examined, the more exact do its choice and use of
words appear, and the more precise its phrases and terms and even grammatical
forms. It is a matter of great importance to scrutinize the very language God
employs to convey His mind, and in all the details which follow part of the
purpose is both to demonstrate and illustrate the significance of every atom of
Scripture—what our Lord called every “jot and tittle.” The following important
considerations should always be borne in mind:

1. It is not necessary that the man inspired shall always understand his own
message, for even the “prophets inquired and searched diligently” after the
meaning of their own predictions which were an enigma even to themselves (1
Peter 1:11-12).

2. It is not necessary to comprehend the mode of inspiration. All we are
concerned with is the result, the investment of the message with unique
authority as from God, who was pleased thus to supply to men a final standard of
doctrine and duty.

3. Inspiration is affirmed, of course, only of the original documents, now no
longer extant. Many mistakes may have been made by copyists, and some
interpolations by officious scribes and translators are fallible. It is the part
of reverent criticism to seek, by careful examination and comparison of all
existing documents, to detect errors and restore as far as possible the
Scriptures in their original purity.

4. Inspiration is not affected by minor differences in various narratives. While
God used men as media of communication, they were not mere machines, but were
left to use their faculties in individual freedom. Hence arose peculiarities,
not only of style, but of treatment, according as the same utterances or
occurrences might impress each observer or narrator. But this, instead of
impairing, rather increases, the trustworthiness of the record, as it proves
that there could have been no prior agreement or conspiracy among the various
writers.

5. Most so-called discrepancies or disagreements disappear, when the various
records are regarded as partial, rather than complete, as each of the four
Gospel narratives may present some features not found in the rest, but capable
of being combined with the others in one full statement. For example, the
complete inscription over the cross was: “This is Jesus of Nazareth, the King of
the Jews.” Of this inscription of ten words, Matthew records eight, Mark five,
Luke seven, and John eight, and not the same in any two cases; but the full
inscription includes all the words found in any record. There is, therefore, no
antagonism or contradiction.

6. That which is essential in inspiration is the action of the mind of God upon
the mind of man, in such way and measure as to quicken and qualify the human
medium for the true conveyance of the Divine message. Revelation expresses the
informing process, and inspiration the imparting.


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  CHAPTER 4: 03. THE HIGH LEVEL OF THE WORD OF GOD
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The High Level of the Word of God

Chapter 2

Whatever has to do with God is, of necessity and in the nature of things,
supernatural and superhuman, extraordinary and unique. It belongs on a level of
its own, standing alone and apart, by itself, unapproachable, defying alike
competition and comparison. We should therefore expect both sublimity and
originality, elevation and isolation, much that transcends all the limits of
human thought, involving more or less the element of the inscrutable: and the
presence of such characteristics instead of an obstacle to faith is rather an
argument for it. The workman is known by his work, and the more perfect the
product the fuller the exhibition of the producer. The Bible, being God’s
workmanship, will, like the heavens, declare His Glory and show forth His
handiwork (Psalms 19).

He expressly declares: “My thoughts are not your thoughts; neither are your
ways, My ways; for as the heavens are higher than the earth so are My ways
higher than your ways and My thoughts than your thoughts” (Isaiah 55:8-9). This
states a pervasive principle of the entire Scripture: “thoughts”—literally,
“weavings”—include the whole fabric of Scripture conceptions, contrivances,
devices, imaginations (compare Psalms 33:10; Psalms 40:5; Psalms 92:5; Psalms
94:11). In the last reference—“The Lord knoweth the thoughts of man that they
are vanity”—there is a designed contrast between man’s devices and God’s, man’s
being compared in the same prophecy of Isaiah (Isaiah 59:5-6), to cobwebs which
never become garments.

God’s “thoughts” and “ways” are by no means equivalent. His ideas or ways of
thinking are as far above the level of man’s as the heavens are above the
earth—a distance illimitable and immeasurable. And so of His ways of doing, as
of His ways of thinking—the distance and difference is infinite. Human notions
all fall immeasurably short of God’s, as when the Jews conceived of Messiah as a
temporal monarch and His kingdom as an earthly one, and had no thought of that
new man to be made of twain, in the union of Jew and Gentile (Ephesians 2:15).
His way was to make the gospel a highway for all nations, and the whole earth,
even the dark places and habitations of cruelty, a fruitful field and garden of
the Lord. But, even after the gospel era had begun, how slow was Peter himself
to apprehend it (Acts 9, 11).

We must be ready to meet, at every point in Bible study, the evidences that we
are communing with an infinite Being and, as Coleridge discriminatingly said,
consent to apprehend much that we cannot comprehend.

God has, to begin with, His own unique constitution of Being. He is the eternal
God, and therefore independent of all time limits, as the Persians defined
Him—Zeruane Akerene—Time without bounds. He is the “I AM”—to whom past, present
and future are equally today, who is alike without beginning and without end,
without succession of days or change of conditions. He is the Omniscient One, to
whom all things are so absolutely known that there can neither be anything
hidden from Him nor any increase of knowledge or intelligence. He is the
Omnipresent One, so pervading all space and time with His presence that it is
only in an accommodated sense that He can be said to be at any point of time or
place any more than any other. He is the Immutable One, who changes not. His
absolute perfection at once forbids change for the worse which would be
declension and degeneration, or for the better which would be improvement and
imply previous imperfection, since perfection cannot be improved. Such a unique
and solitary Being must have His own ways, both of thinking and doing. We shall
find evidence that He has His own lexicon, using language in a unique sense and
defining His own terms; that He has His own arithmetic and mathematics, not
limited to man’s addition and multiplication tables; His own calendar, reckoning
time in His own fashion, and dividing all duration into ages and dispensations,
to suit His eternal plan; that He has His own annals and chronicles, writing up
history according to methods of His own, leaving great gaps of silence, chasms
of oblivion, where He deems nothing worthy of record; that He has His own
grammar, using all the nice distinctions of conjugation and declension, voice
and mood, tense and person, gender and number, with discrimination and design.
In a word, everything about God and His methods shows that He lives on a
different plane from man and cannot be either restricted to man’s notions or
judged by man’s standards.

We shall meet in the study of Scripture many original and peculiar divine
devices. Certain features appear prominent, as connected with unique patterns,
models and standards. These, designed to arrest attention and embodying
permanent lessons, should be grouped by themselves, as both related to one
another and contributing to one common, ultimate end. They are divine ideals,
expressing divine ideas; concrete forms for abstract truths, making them easier
of apprehension and more lasting in impression.

Examples will readily recur to the Bible student. First, there are three
pictorial parables of higher truths, all needing higher explanation: the
Tabernacle, the one house which God planned and built, the Temple being
essentially on the same model; the Ceremonial, the one order of worship and
service in connection with His house, which He decreed and directed; and again
the Calendar, the one series of fasts, feasts and festivals which He arranged
and ordained.

These three parables He meant to be the constant study of His devout people, and
to be illustrated and illuminated by the subsequent events and teachings of all
history. About each of these there seems to be a sevenfold completeness. In the
Tabernacle the conspicuous features were the brazen and golden altars, the
lampstand and show-bread table, the laver, ark and mercy seat. In the
Ceremonial, the five offerings—sin and trespass, meal, peace, and burnt—then the
red heifer, first fruits and tithes. In the Calendar, a sacred seventh day,
week, month, year, a seven times seventh year, and a seventy times seventh, or
four hundred and ninetieth, with a dimly forecast final millennium or sabbatical
thousand years.

Three standards of measurement are also suggested, as indexes of His divine
Power, Wisdom and Love.

1. The wonders connected with the Exodus from Egypt, referred to hundreds of
times (Micah 7:15).

2. The miracle promised in the Regathering of the scattered tribes of Israel, a
second time out of all lands (Jeremiah 16:14-15).

3. The supreme marvel, of the Raising of Christ from the Dead and exalting Him
to His own Right Hand (Ephesians 1:19-23; Php 2:9-11). The phrase, “according
to,” so often used suggests that His design is to give His people a standard by
which to estimate both His ability and willingness to do great things for them.
To the wonders of the Exodus He perpetually appeals in the Old Testament. “I am
Jehovah who brought you forth out of the Land of Egypt, out of the House of
Bondage.” By this He perpetually rebuked their unbelief and stimulated faith and
fearlessness in the presence of foes.

There are indications that the second return or restoration of scattered Israel
will be attended by events so stupendous and supernatural as to more than equal
those of the Exodus, and having absolutely no parallel in ordinary human
history. And as to the Resurrection and exaltation of our Lord, that went far
beyond all dreams of even divine power, defying death and the devil, invading
the uniformity of natural law and annulling the power of gravitation—the miracle
of all ages, all wonders in one.

These three Standards of Power all have to do with an Exodus: the first from
Egypt as the land of Bondage; the second from all lands of exile and dispersion;
the third our Lord’s Exodus from the realms of Death and the grave—and as such
referred to in the converse on the Mount of Transfiguration by Moses and Elijah.

Many minor points of resemblance are suggested, particularly between the
deliverance from Egypt and the Resurrection and ascension of the Son of God. In
the former, four wonders were very conspicuous: the passing by the blood-stained
portals; the crossing of the Red Sea; the overwhelming of the pursuing foes; and
the covenant guidance by the Pillar of Cloud. In our Lord’s Exodus, how
correspondent the fourfold marvel: the divine passing over of the
blood-sprinkled sinner; the emergence of Christ and with Him His believing
people from the place of death and judgment; the overthrow of Satanic foes by
that same Resurrection and ascension; and the bestowment of the new Pillar of
Cloud in the Pentecostal gift of the Spirit. As God has thus His own scales for
weight, and standards for measure, some things which to man are small, to Him
are great; what man accounts long is to Him short and conversely. To attempt to
crowd divine things into human compass is both to misapprehend God and to
belittle Him. We must accustom ourselves to His standards, so far as possible to
adopt them, or adapt ourselves to them; or, if no more, recognize them as far
above our own. We need a sense of Proportion. The Time element must be kept in
its proper relations to Scripture and the plans of God. “One day is with the
Lord as a thousand years and a thousand years as one day;” that is, with the
Eternal One, human time measurements count nothing—a prolonged interval is but
as a moment. The High priest, on the great Day of Atonement, went from the altar
of sacrifice into the Holiest and shortly returned to bless the people. These
few moments which elapsed between his disappearance within the veil, and his
reappearance in the court, typify the whole interval between our Lord’s
ascension and Second Advent, already protracted over nearly nineteen centuries.
God’s “little while” often proves man’s long while, and especially when events
are seen in perspective as in prophetic vision. We must not stumble over the
difficulty of delay. “Long” and “short” are relative terms: everything depends
upon the scale. At a time of political panic, due to local issues, the Earl of
Salisbury counseled alarmists to quiet their fears and get a wider view of
events by procuring larger maps. Students of prophecy and of Scripture,
generally, need to understand God’s larger maps and eternal plans—His worldwide
campaign and age long battle—to get some glimpse of the magnitude and
magnificence of the whole scheme of Redemption which takes in two eternities.
All time is but an instant in eternal movements. Delay is so far recognized in
the Scripture as possible that the duty of persistent faith, persevering hope
and patient waiting is based upon such deferment (Habakkuk 2:3).

Much of the mystery of Scripture is inseparable from its exalted level. What is
eternal cannot be expressed or explained in terms of the temporal, and what is
celestial must essentially differ from what is terrestrial. If all that is
divine could be comprehended by what is human it would cease to be divine.
Perfect understanding implies equality of intellect and intelligence: the tiny
cup of a flower might as well attempt to contain the ocean as a man’s mind to
grasp the infinite. A man, passing a church with Daniel Webster, asked him how
he could reconcile the doctrine of the Trinity with reason; and the great
statesman of giant intellect replied by another question: “Do you expect to
understand the arithmetic of Heaven?”

Such expressions as “God said”, “the Lord spake, saying”, “the Lord commanded”,
“the word of the Lord came unto me, saying”, etc., occur in the Pentateuch alone
680 times. How strange it would be if in all these nearly seven hundred
communications from Jehovah, there was nothing too high for man to comprehend?
Sin was born of presumptuous intelligence: Milton’s Satan is the portrait of
intellect without God, and the first temptation was an act of human revolt
against the mystery of a divine command and an attempt to break through into the
realm of the unknown. All rationalism is the worship of human reason and a
denial of any higher level in divine truth than man can reach or any deeper
abyss in divine mystery than man can sound: it is in effect a claim to man’s
equality with God and a virtual denial of any God at all. Francis Bacon, who was
called the “wisest and brightest of mankind”, said, “I do much condemn that
interpretation of Scripture which is only after the manner of men, as they use
to interpret a profane book.”

It is because the Word of God belongs to a superhuman level that man’s
investigation of it never reaches its limit of new discovery. Every new study of
it brings new unveiling. As a distinguished author says: “In the Divine Word,
the letter is stationary; the meaning progressive.”


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  CHAPTER 5: 04. THE IDENTITY OF THE WRITTEN AND LIVING WORD
========================================================================

The Identity of the Written and Living Word

Chapter 3

“In the volume of the Book, it is written of Me” (Psalms 40:7). The Holy
Scriptures and the Person of the Lord Jesus Christ are so inseparably bound
together, that whatever impairs the integrity and authority of the one
correspondingly affects the other. The written Word is the Living Word enfolded:
the Living Word is the Written Word unfolded. Christ is the Cornerstone of all
faith, but that Cornerstone is laid in Scripture as a bed-rock, and to disturb
the Scripture authority unsettles the foundation of the believer’s faith and of
the church itself. Our Lord is found in the Word, in the letter; the Word is
found in Him in the life. It is of the highest importance to guard the written
Word from losing its firm hold upon us as God’s Revelation of Christ. There are
two forms or modes of such revelation: first, to the soul in the Scriptures;
second, in the soul by the Spirit, in the experience of His indwelling; but the
Scriptural precedes the experimental as its basis, so that, without the former
the latter is impossible in all ordinary cases.

It is therefore a delusion to suppose that, even if the Scriptures were
destroyed or impaired we should still have Christ. This may in a sense be true
in the case of one who has already known Christ experimentally, but two
important questions arise; first, how did the believer get experimental
knowledge of Him except through the Scriptures? and, secondly, how are others
who do not yet believe in Christ and have no inner revelation of Him, to find
the way to faith if confidence in the Scriptures is destroyed or undermined?
Even if our faith in the Lord Jesus survives loss of faith in the written Word,
what becomes of the authoritative note in preaching? The teaching of our Lord
Himself on this matter is very explicit: “Search the Scriptures; for they are
they that testify of Me.” “They have Moses and the prophets; let them hear them;
for if they believe not Moses and the prophets neither will they be persuaded
though one rose from the dead.” “Had ye believed Moses ye would have believed
Me, for he wrote of Me; but if ye believe not his writings how shall ye believe
My words?” (John 5:39; John 5:45; John 5:47; Luke 16:31)

Here is a progressive testimony. First those who honestly search the Scriptures
find in them sufficient testimony to Christ; second, where there is faith in
their witness there will be faith in His words; and, third, if men reject their
testimony, even the miracle of His resurrection will fail to convince.

Here, curiously enough, is an outline of the whole history of modern
rationalistic “criticism.” It began by not believing “Moses’ writings;” then it
assailed the testimony of “the prophets,” then it proceeded to undermine the
authority of Christ’s words; and at last, the confidence in His Resurrection
from the dead. Our Lord thus in a few words hinted the course of rationalistic
thought nineteen centuries later.

Explicitly our Lord, in His post-resurrection interview, declares that in the
whole Old Testament He is revealed (Luke 24:27-44). His words are unmistakable
and His witness is repeated: “Beginning at Moses and all the prophets, He
expounded unto them in all the Scriptures, the things concerning Himself,”
declaring that “all things must be fulfilled which are written in the Law of
Moses and in the prophets and in the Psalms concerning Me.” Thus, on the way to
Emmaus, He traced one progressive Messianic revelation throughout the three
popular divisions in which the Old Testament workings were arranged. To
understand New Testament records of Christ, then, we must know the whole Old
Testament, from Genesis to Malachi, for the two are as closely related as a
medallion and its mold. The whole Scripture is the Mirror of the Messiah. This
is verified from several points of view, as will appear later:

1. The Prophetical. Directly and indirectly His Image is forecast and
foreshadowed (Genesis 3:15; Psalms 22, 110; Isaiah 53).

2. The Sacramental. Under the Covenant of the Law circumcision and sacrifices,
both sweet savor and ill savor. Under the Covenant of Grace, Baptism and the
Lord’s Supper.

3. Ceremonial. The whole Levitical System, Tabernacle and Priesthood; with the
specific provisions and ordinances, Passover, Day of Atonement, Red Heifer,
Leper’s cleansing, etc.

4. Historical. Events, like the Deluge, Exodus, Desert Journey, Conquest of
Canaan; persons, like Adam, Abel, Abram, Melchizedek, Isaac, Joseph, Moses,
Aaron, Joshua, David, Solomon, etc.

5. Evangelical. The four gospel narratives separately mirroring Him from as many
different points of view; and jointly projecting His figure before us in a
combined and complete witness.

6. Autobiographical. His testimony concerning Himself when its scattered
fragments are gathered together witness to Him as the Son of Man and Son of God,
prophet, priest and King; His parables and miracles forming part of His witness,
and above all the crowning miracle, His Resurrection.

7. Apostolical. The writings of the New Testament generally, the Epistles to the
Churches, to the Hebrews, the epistles, individual and general, all center in
Him and exhibit His teaching and character—officium propheticum, officium
sacerdotale, officium regium. The Scriptures portray our Lord in His three great
offices, as Prophet, Priest, King; each incomplete without the others—prophet,
to instruct and inform; priest, to atone and intercede; king, to subdue and
control. As has been well said, as Shepherd, He bears the crook; as Suffering
Savior, the Cross; as Victorious King, the Crown.[1] [3]Rev. Hubert Brooke

There is a strange, almost mystic, similarity between the Written and Incarnate
Word, traceable even in many minor matters. For instance, the one Bible is a
compound of a Hebrew and a Greek portion; the composition of the Old Testament
covered about a thousand years, and that of the New, about one-tenth that time.
The life of our Lord on earth spans about thirty-three years, in two marked
divisions, the latter, the period of public ministry, about one-tenth of the
former. The Old Testament dealt in types and parables, and the New in clear and
direct doctrine and fact. Our Lord taught largely in parable, promising in the
Paraclete a fuller, clearer revelation. Again, as the whole inspired Word
consists of body and spirit, the letter and the deeper insight that interprets
it and gives it force and value, so our Lord had a body of flesh, indwelt by the
living Eternal Spirit. The parallel may be further followed in many lesser
particulars, both suggestive and instructive. The Supreme Importance of Prophecy
arises, most of all, from its being the link between the written and the living
word. Prophecy, in its larger sense, covers two-thirds at least of all
Scripture. It is not necessarily predictive, but may be preceptive, the result
of insight into truth as well as foresight of the future. A prophet was one who
spoke in behalf of God. Whatever therefore represents God’s message to man is
prophecy: even history is indirectly prophetic so far as it has an ethical or
typical bearing. Special study needs therefore to be centered upon the prophetic
element in Scripture, and most of all with reference to Him who was the Supreme
Head of all the Prophetic succession. The Scriptures represent the Lord Jesus
Christ as the Final and Supreme Prophet of God (Deuteronomy 18:15-19, Hebrews
1:1).

Though other prophets were both called and qualified of God, they were finite
and fallible, human and necessarily imperfect. Their inferiority to Him will
appear if they are contrasted with Him, in the following particulars:

1.

In numbers, many.

He one, alone, solitary.

2.

In limitations of knowledge.

He without limitations.

3.

In scope of power.

He having all power.

4.

They sinful and imperfect.

He sinless and perfect

5.

They inspired at times only.

He always the divine mouthpiece.

6.

They not always understanding.

He omniscient and original.

7.

They but partially foreseeing.

He framer and controller of the ages.

8.

They witnessing to the Light.

He Himself the Light of the world.

9.

They revealing truth in part

He Himself the Truth.

10.

They giving place to others.

He without rival or successor.

The only way to read the two testaments, intelligently and adequately, is to
compare them, to set them side by side; to remember Augustine’s great motto, and
be prepared to find the Lord Jesus Christ “latent” in the Old as He is “patent”
in the New. The entire old Economy, including its history and prophecy, ritual
and ceremony, is a parable of Christ, which finds its amplification, explanation
and illustration in the history and economy of the new. If the Bible, in its two
great divisions, be thus regarded and studied, correspondences will continually
reveal themselves, sometimes so exact and varied as to remind us of the
counterparts, so often found in nature, between forms and colors, vegetable and
animal life, causes and effects; or of the rhythmic harmony of lines in a poem,
where the words differ, but the metrical flow is the same. Not only is the Old
Testament the parable, it is also the prophecy of the New; it forecasts the
future which the New reveals and records. A devout writer has compared the Old
Testament to a dissected map which he once gave to his children for their
amusement, and which, when all its parts were accurately fitted, and the map
turned over, revealed on the back the figure of a man, so that his form might be
the key to the true place which each fragment was to fill. Were we sufficiently
familiar with the entire structure of the Old Testament, we might find in it at
every point this analogy with the New. The superficial reader overlooks the
correspondence; but the close and careful searcher finds it in multiplied
details, until he wonders that he could ever have failed to detect it. This, we
take to be a most valuable department of apologetics. It imparts to the whole
Old Testament a prophetic character, making it like the mystic memorials of
Egypt, whose inscriptions waited for centuries for a Champollion to decipher and
interpret them. Niebuhr reckoned these results the crowning achievement of the
century; and the Word of God is still waiting for its Champollion fully to read
its deep meaning, and discover everywhere the Christ of God. The true way to
know the scriptures is to regard them as what Bunyan called “The House of the
Interpreter,” to all whose apartments and chambers of mystery, the Lord Jesus
Christ is the Magic Key.

Obviously only thus can the Messianic chamber be opened and entered; the three
hundred predictions, there stored up, are enigmas whose only adequate solution
is Himself. The Symbolical Chamber, with its Tabernacle symbolism, its priestly
robes and rites, its fasts and feasts, sacrifices and offerings are meaningless
until He is seen as the Tabernacle of God with man, at once High Priest and
victim, offering and offerer. The Historical chamber is a picture gallery, with
scenic paintings and personal portraits, and He, the living guide to explain the
events and characters of all ages. There is the Sacramental chamber, with its
ceremonies and ordinances of separation and purification; its anointings and
washings, its symbols of fleshly mortification, of burial and resurrection, and
perpetual feeding on heavenly food: all these are without meaning until they
serve to typify identification with Him in suffering and service, victory and
glory. The Inspired Written Word and the Eternal Living Word are forever
inseparable. The Bible is Christ portrayed; Christ is the Bible fulfilled. One
is the picture, the other is the person, but the features are the same and
proclaim their identity.


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  CHAPTER 6: 05. THE PROPHETIC ELEMENT IN SCRIPTURE
========================================================================

The Prophetic Element in Scripture

Chapter 4 This is one of seven elements which together constitute the whole body
of the Word of God, namely: History, Biography, Prophecy, Ethics, Devotion,
Messianic Revelation and Spiritual guidance. This prophetic element pervades all
the rest. It is the eye of Scripture, with supernatural vision—backsight,
insight and foresight, or power to see into the past, present and future. It is,
therefore, the miracle of utterance, as other miracles are wonders of power, and
evinces omniscience, as they do omnipotence, thus reflecting the image of the
glory of God. The words “prophet” and “prophecy,” etc., occur so frequently,
over four hundred times, that they suggest special study.

“Prophet” is always used in one of two senses, and prophecy is regarded from two
corresponding points of view. When a prophet predicts or foretells, he sees and
represents the future in the light of the present; when he rebukes, reproves,
counsels, or admonishes, as Jehovah’s representative messenger—forth-telling
rather than foretelling, he portrays the present in the light of the future.[1]
[1]Compare Edersheim

Hence there are two sorts of prophetic teaching: the preceptive and the
predictive. Elijah, Elisha, John the Baptist belong to the former; David,
Daniel, Isaiah, John, to the latter; Moses, Hosea, Malachi, to both.

Predictive prophecy is the foremost proof to which the Word of God appeals in
its own behalf. It was the standing miracle by which God challenged faith in His
inspired Word, defying all the worshippers of other gods and their sages and
seers to produce any such proofs that their gods were worthy of worship or their
prophets true representatives of a divine religion (compare Isaiah 41:21-23).

Prophecy characterizes one of the three main divisions of Old Testament
Scripture, the others being the historic and the poetic or devotional. The
common Hebrew word, Nabi, from a root, meaning to boil up, or bubble as a
spring, suggests the impulse of inspiration (2 Peter 1:21) as a mouthpiece of
God giving utterance to an outflow of divine thought. The divine message was
communicated by dreams, visions, trance or ecstasy, or in ways not revealed.
Prophets were known as seers—men who had supernatural insight or foresight, or
both. The ecstatic state predominates in the Old Testament, and is not the
highest, for neither Moses nor our Lord ever was in it. The prophetic office was
mainly one of teaching, and intensely practical, meant to rebuke and reform,
rouse and incite to action; hence the “schools of prophets” in the later days of
Elijah and Elisha, associations of men, more or less endowed with the Spirit,
out of whom a succession of prophets might come. Eichorn discriminatingly calls
Moses’ Song (Deuteronomy 32) the “Magna Charta of Prophecy.” For a transient
inspiration, or a special occasion, men might have the prophetic gift,
irrespective of character, as in Saul’s and Balaam’s cases: but those who had a
continuous mission as prophets were men of deep piety like Isaiah and Daniel.
The main criteria of a true prophet were:

1. The accordance of his messages with the Revealed Law.

2. His not promising prosperity to the rebellious and unrepentant.

3. His own conscious call and assurance of his mission (Jeremiah 20:8-9;
Jeremiah 26:12).

4. His consequent power to produce in others conviction of truth.

5. His foresight of the Messiah and His career.

Fulfilled predictions and miracles were only confirmatory proofs when his
teaching was in harmony with previous revelations of God’s mind in Scripture
(Deuteronomy 13:2). The promulgation of the prophetic message might be oral or
written; sometimes what was first by word of mouth was afterwards committed to
writing for preservation and wider dissemination. Probably all prophecies thus
put in scroll form are yet extant, though some oral utterances may have been
lost to us.

Prebendary Horne has attempted to arrange the Old Testament “seers” in
chronological order, but even scholars disagree as to the exact place of several
of the prophets in the prophetic succession. It may help students to embody here
the results of Horne’s investigations, specifying only the times of the Kings of
Judah to promote simplicity and avoid burdening the memory.

Prophets

Approximate Times Kings of Judah

“Burden,” or Subject

Date,B.C.

Jonah

Joash; Amaziah, or Azariah

Nineveh

860-784

Amos

Uzziah

Syria; Philistia; Tyre; Edom; Moab; Israel’s Captivity

810-785

Hosea

Uzziah; Jotham; Ahaz; Hezekiah

The Jews; Messiah; Latter days

810-725

Isaiah

Uzziah; Jotham; Ahaz; Hezekiah; Manasseh

Deliverance from Captivity; Rejection of Israel; Calling of Gentiles; Glories of
Christ’s Kingdom

800-700

Joel

Uzziah, or Manasseh

Judah

810-660

Micah

Jotham; Ahaz; Hezekiah

Judah and Israel; Messiah’s birthplace

758-699

Nahum

Hezekiah

Downfall of Assyria

720-698

Zephaniah

Josiah

Captivity

640-699

Jeremiah

Josiah; Jehoahaz; Jehoiakim; Jehoiachin; Zedekiah

Desolation of Jerusalem, Judah, etc. Captivity Messiah

628-586

Habakkuk

Jehoiakim

Destruction of Chaldean and Babylonian Empire

620-598

Daniel

During the Captivity

Messiah’s kingdom

606-534

Obadiah

After the siege of Jerusalem by Nebuchadnezzar

Edom

588-583

Ezekiel

In the Captivity

To comfort and warn the captives

595-536

Haggai

After return from Captivity

Encouraging Jews in rebuild the temple; Christ’s coming

520-518

Zechariah

Ditto

Same as Haggai; Glory of Messiah

520-518

Malachi

Days of Nehemiah

Reproving the priesthood: announcing near approach of Messiah

436-420

The word prophet has come from the mediaeval use of the Greek word (propheteia)
to carry the sense of prediction, but the larger idea of interpretation should
not be lost, and in the latter sense the church still has the prophetic gift, so
far as godly preachers and teachers unfold and declare to men the Word of God.
We know not how far the Holy Spirit may, even now, empower believers with
spiritual insight, though foresight is very rare.

God seems to have meant that something corresponding to the regal, sacerdotal,
and prophetical orders should always exist in the church—in those fitted to
guide and govern; in others, called to administer ordinances and act as media of
communion with God and worship; and again in others who by clear apprehension of
divine truth are prepared to teach. But, in no proper sense are there any
priests, for all believers constitute a priesthood with privileges of immediate
access to God. A peculiar and very significant fact about the whole prophetic
element is that, when its fragmentary utterances are brought together, they are
found to constitute one organic body. All predictions of the Word of God may be
arranged in concentric circles—the innermost pertaining to our Lord Jesus
Christ, as heart and center of all prophecy; then, next outside, the circle of
predictions pertaining to the Hebrews as God’s chosen people; then next, the
circle of national predictions, having reference to the various peoples located
about, and having special connection with Jewish history; and then outside of
all, the earliest forecast of the history of the race. We can best convey this
idea by the two diagrams which accompany this section.[1] [1]From theBible and
Spiritual Life, by the Author.

In predictive prophecy we have an impregnable rock fortress for rational faith,
defying all successful assault. It is a double defense—it proves the divine
origin, inspiration and authority of Scripture; and because at least one-half of
all its forecasts converge upon the Lord Jesus Christ, it vindicates His Deity
and Messiahship. The central Messianic prediction (Isaiah 52:13 to Isaiah 53:12)
is alone sufficient. Jewish and Christian writers agree that it is a portrait of
the coming Messiah, differing only as to the historic person to whom it refers
and who answers to the portrait.[1] [1]Compare Edersheim. The highest crown of
the prophetic office was found in the fullness and clearness of Messianic
revelation; hence Isaiah has been known as the “Evangelical Prophet,” because in
his writings are found more predictions about the coming Christ than in anyone
or all of the others. Hence also the master device of Satan in seeking to impugn
and impair the prophetic value of Isaiah’s writings.


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  CHAPTER 7: 06. STRUCTURAL FORM IN SCRIPTURE
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Structural Form in Scripture

Chapter 5

“God is not the Author of confusion but of order.” Form is the embodiment and
expression of order. It is a scientific term conveying the idea of a fixed
model, a definite pattern, with certain dimensions and proportions in accordance
with a plan and purpose. Form is therefore necessarily both inclusive and
exclusive, embracing all that is essential to completeness, excluding all that
is superfluous. To discover the Divine Builder’s design explains both what is
present and what is absent, and interprets the meaning of every part. The Unity
of the Scriptures reminds us literally of a structure with its architectural
symmetry and mathematical proportion. As a Doric or Ionic column had a fixed
relation of circumference to height, so, in the Word of God singular
correspondences are traceable, as between the five books of Moses, the five
poetical and five major prophetical books, the five historical narratives that
begin the New Testament; and again the twelve minor histories, and twelve minor
prophecies of the Old Testament. These correspondences can scarcely be
accidental.

If we look into more minute matters, we shall find these signs of a mathematical
mind pervading the individual books, as in a perfect building, even the smallest
peculiarity, like a pinnacle, or a capital, conforms to the general design and
belongs to the same order and style of architecture. The great Architect and
Builder had before Him the finished Temple of Truth, before the first stone was
laid; and so perfect were all the details of His plan that no sound of “hammer,
nor axe, nor any tool of iron was heard in the house while it was in
building”—all being made ready beforehand, and needing no human agency to
accommodate each part to its place, 1 Kings 6:7. To conceive of the Word of God
as a structure, and so to picture it before the mind’s eye, the imagination is
very helpful. It suggests many other thoughts which aid a fuller understanding
of the character of the Scriptures as a whole. For example, every structure
implies a constructor; one mind planning and designing behind the workmen who
simply wrought upon successive parts and stages of the building but had no part
in the plan.

It suggests also the originality and sublimity and universality of the divine
design, the incorporation of divine ideas in sensible ideals and patterns; and
the lines of proportion and harmony traceable throughout.

It suggests unity, symmetry and completeness; the variety and multiplicity of
the various parts, all contributing to the perfection of the whole, the
individual beauty of all subordinate features, and the structural law pervading,
controlling, unifying all, and determining their mutual relations.

It suggests the progressive development of the building toward completion, the
impossibility of either defect or addition when finished, and the inhabitation
of the divine Spirit, as a temple, irradiating and glorifying it by the Presence
of God. This thought of the Word of God in its totality and entirety we would
fix in mind before examining its parts in detail.

Though a composite product of sixty-six different books, or, counting double
books, and those which belong together, as one, of fifty-six, and by some forty
human writers and prepared through fifteen centuries or more, the Bible is still
one Book, as truly as though it had but one human writer as well as divine
Author. This unity, of itself, is one of the strongest proofs of its superhuman
origin. Like those great structures the pyramids of Egypt, or the cathedrals of
Europe, that it took centuries and hundreds of thousands of workmen to erect,
one original designer must have been behind all the work of the mere laborers:
the building was not due to their brawn but to the architect’s brain.

Evidences of this pervasive structural law everywhere appear, as further study
will show. For example, structural unity is seen first of all in the great ideas
embodied in Scripture, somewhat as all architectural orders are the expression
of certain conceptions—the Egyptian, of strength and massiveness, the Greek of
symmetry and beauty, the Gothic, of aspiration and adoration. God’s Word is a
Temple of Truth, in which supreme facts and forms of thought find the highest
artistic expression.

About a few grand ideas or concepts all Scripture as a whole, centralizes and
crystallizes; for example,

1. God;

2. Man, regarded as a whole—a race of humanity;

3. Man, regarded as an individual, alienated by sin, both from God and his
fellowman;

4. The God-man, uniting in one person the two natures, divine and human;

5. Man, as reconciled to God, through the God-man and to his fellowman;

6. God in man, in the Holy Spirit, dwelling and working and transforming;

7. God over man, reestablished in His proper sovereignty and supremacy.

Here in seven simple and progressive conceptions is a complete outline both of
biblical theology and of redemptive history from creation to the new creation.
Under these few heads all else may be easily embraced. The idea of God suggests
His nature, attributes and activities; the idea of man, his creation, original
character and condition; and his fall, the origin of sin, its consequences and
condemnation. The God-man hints the mystery of the Incarnation, Salvation by
Atonement, God’s manifestation to man and the righteousness which is by faith;
the Holy Spirit, the mystery of regeneration and sanctification, fitness for
service, access to God in prayer, fellowship with Him and with saints, and the
unseen spirit realm. God’s ultimate rule over a regenerate race gives a glimpse
of the final consummation of His redemptive plan and of man’s redeemed estate.

Thus, whatever variety and diversity appear in Holy Scripture, the unity is more
conspicuous, and to that all else contributes as many different musical notes
and chords blend in one harmony or symphony. Or, better still, we may liken it
to the solar system, with its one central orb, around which all else revolves—a
Holy, Infinite Eternal God—then subordinate facts and truths, like planets with
their satellites, smaller systems with their correlated interests, but all
belonging to one larger system. Or, again, to find the center of unity brings
order out of confusion, and shows all roads, from whatever quarter or direction
converging toward one “golden milestone.”

Unity does not forbid multiplicity and diversity provided all parts combine in
one and contribute to one end. “God in many parts and many ways spake in time
past to the fathers by the prophets,” and “in these last days, by His Son”
(Hebrews 1:1). But it was He who spake through all.

Structure, so far from forbidding multiplicity and variety of parts, rather
implies them. The word, from Struo—to build—suggests materials of different
nature, size, shape and pattern, brought to one site, and arranged and combined
into one harmonious whole, which we call a “building.” An ideal structure
therefore will have certain prominent characteristics: first of all, it must be
the embodiment and expression of some idea or conception; then it must have
definite form; must also have a purpose or specific end, and variety of parts;
otherwise there is no structure for there is nothing with which to build; and
all this implies a thinker, designer, builder. An idea, embodied, insures
beauty; form, consistency and symmetry; a purpose, serviceableness and utility;
variety of parts, adaptation to the end; and a builder as the source of all. On
some of these peculiarities of biblical structure we have already commented, but
as we advance to the consideration of the materials of which the Bible is made
up, we need to understand intelligently their contribution to its unity and
completeness.

Let us not forget the two ideas that are implied in form, namely, inclusiveness
and exclusiveness; it includes all that is essential to its perfection, and as
rigidly excludes all that is superfluous and needless. If anything necessary to
completeness be absent, there is a lack—the defect of insufficiency; if anything
unnecessary be present, there is an excess—the defect of excrescence. To
illustrate this, take the human hand, which in its perfection is one of the most
remarkable of the Creator’s works. Sir Charles Bell, one of the famous eight
distinguished men selected to write the celebrated Bridgewater Treatises,[1]
chose The Hand, its mechanism and vital endowments, as evincing design. He finds
over eight thousand words insufficient to describe the construction and
adaptations of this one member of the human body. Consider one peculiarity of
the hand: it has four fingers of unequal lengths, and one thumb; and the thumb
so placed as to be in opposition to the fingers; and these five subordinate
members so arranged that, when the ends of fingers and thumb touch, they form,
within, a hollow sphere, and would just meet about a small ball. Were there one
finger less or more, no thumb or two thumbs; or were the fingers of the same
lengths, or differently arranged on the hand, all this perfection of adaptation
and cooperation would be forfeited, and what is now a perfect structure would be
imperfect and deformed, that is, without form, in its true and technical sense.
And this is but one feature out of many which evince creative design. Again, if
the fingers and thumbs be outspread, it will be found that from the center of
the palm, the same radius would describe a perfect arc of a circle about the
ends of thumb and fingers, another evidence of a symmetry and proportion which
few ever observe.

[1] A set of eight treatises (12 volumes) commissioned by the Earl of
Bridgewater and published in 1829, to offset the rise of Darwinism.

Now transfer such correspondences as these to the structure of the Word of God.
Here all that is, is necessary, and there is nothing superfluous. We do not find
here much that men might have desired, because it is not essential to the end
for which the Holy Scriptures were designed. For example, there were great
nations of antiquity of whose history we should be glad to have fuller records,
such as Egypt, Persia, Phoenicia, Assyria, Greece and Rome; yet in God’s book
they are scarcely mentioned, while one obscure people, for whose annals the
human historian cares but little, occupies twelve whole books, and is the
nucleus of all biblical history. But the reason is that the Bible is the book of
Salvation, and because the Jew figures so largely in the redemption of the race,
Jewish history is made conspicuous, and other nations are referred to only as in
some way connected with the Hebrews.

Again, mankind craves knowledge upon matters connected with science. Yet the
Holy Scriptures touch scientific mysteries only incidentally, never disclosing
the hidden laws and facts that it has taken centuries to bring to light. And all
this is to be accounted for by the fact that form excludes what is superfluous.
The Bible was not meant as a scientific textbook, but a spiritual guide—to teach
man what he cannot find out for himself otherwise—the way of salvation. To have
made the Word of God an encyclopedia of general information would have not only
obscured its greater design, but diverted human attention to minor issues. The
perfection of Holy Scripture is found in part in its absolute singleness of aim.

But, on the other hand, whatever contributes to this supreme purpose is found in
the Scriptures, as in the hand there is a marvelous combination of bones and
joints, muscles and tendons, blood vessels and nerves, all that is needful or
helpful to the end in view.

Nothing but minute examination and careful consideration can make this apparent.
We need to separate the various parts of the Bible, for individual examination,
then set them side by side for comparison, and then combine them again, to
understand their mutual relations, as we can best appreciate a skeleton by
taking it apart, studying all its hinge-joints and ball-and-socket joints, its
cervical axis and vertebrae, and then once more restoring each to its place.
This is the method we propose in these Bible studies; both the analytic and the
synthetic; the examination of the individual parts, and then of the collective
whole.

One result may be confidently reckoned on in advance: We shall find nothing
lacking and nothing excessive. As in any true structure, timbers meet and join
with mortise and tenon, and stones fit each other in shape, size and angle;
pillars are set on bases and crowned with appropriate capitals; so, in the Holy
Scripture, all parts contribute to each other and to the whole. Every book
serves some end not answered by any other; every historic event or personage;
every rite or ceremony; every action or utterance, have something to do to fill
out the grand central design.

Another result may be predicted: We shall discover new and unsuspected
consistencies and harmonies; even where there is apparent contradiction at
first, there will be found real coordination and cooperation, afterward. It is
one of the marked characteristics of the Inspired Word that its agreements, like
other deep things of God, lie beneath the surface, like the hidden watercourses
that connect far separated springs, or the great strata of bed-rock that crop
out at widely parted points. We must be content to dig deep and not trust
surface appearances. Truth’s harmonies are not such as are heard by the common
ear, but to those whose hearing is divinely quickened, the whole word of God is
a glorious anthem, in which many voices and instruments combine in one symphony.


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  CHAPTER 8: 07. MUTUAL RELATIONS OF THE TWO TESTAMENTS
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Mutual Relations of the Two Testaments

Chapter 6

These two main divisions resemble the dual structure of the human body, where
the two eyes and ears, hands and feet correspond to and complement one another.
Not only is there a general, but a special mutual fitness. They need therefore
to be studied together, side by side; to be compared even in lesser details, for
in nothing are they independent of each other; and the closer the inspection the
minuter appears the adaptation, and the more intimate the association. As we
have already seen, the Word of God is a unit—a symmetrical, complete structure,
one organic whole. Yet it is composed of two main parts, and many subordinate
and diverse members. It should, first of all, be viewed as a whole, in its
essential totality and entirety; then, its consistency and harmony being seen,
any apparent discord or discrepancy will lead us to distrust the accuracy of our
own vision and perception rather than its own consistency and perfection.

Unity does not exclude duality. This book is in two principal parts, the Old and
New Testaments, not independent of each other but, like the two sides of the
human body, organically one; the two hands and feet both by their likeness and
unlikeness contribute to mutual efficiency. The two Testaments must be studied
together, to secure the best results, as right and left hands and feet, eyes and
ears, must be united in working and walking, seeing and hearing. The whole Bible
has one central idea and controlling purpose: so has each Testament, and every
subordinate part. To grasp intelligently these guiding, leading conceptions is
to hold the key to the contents of the inspired Word.

Broadly speaking, the Old Testament is prophetic; the New, historic; the former
teaches truth, typically; the latter directly, doctrinally. In the one, the
prominent, dominant feature is Law, as operative in God’s dealing with man; in
the other, Grace, in fuller exhibition and illustration. The Old Testament
forecasts and foreshadows, often in enigma, what the New reveals, more clearly,
in substance, and with that variety and vividness of color that so differs from
the dull, dead monotony of shadow.

There is a persistent attempt in some quarters, to depreciate the Old Testament,
with a lamentable result that it is comparatively neglected. Yet the New
Testament itself unmistakably teaches the organic unity of the two Testaments,
and in various ways exhibits their mutual relations.

There are often definite statements of a practical moral and spiritual purpose
and purport of Old Testament writings, as when Paul says, “Whatsoever things
were written aforetime were written for our learning that we through patience
and comfort of the Scriptures, might have hope” (Romans 15:4). Here two main
purposes are hinted—warning and encouragement—records of evil doing with its
penalty that we may be strengthened patiently to withstand temptation; records
of well doing with its rewards that we may be comforted and encouraged in doing
and bearing the will of God. And again, in reciting the history of Israel, “Now
all these things happened unto them for ensamples, and are written for our
learning and admonition” (1 Corinthians 10:11). The two Testaments are like the
two cherubim of the mercy seat, facing in opposite directions, yet facing each
other and overshadowing with glory one mercy seat; or again, they are like the
human body bound together by joints and bands and ligaments; by one brain and
heart, one pair of lungs, one system of respiration, circulation, digestion,
sensor and motor nerves, where division is destruction.

Observe how our Lord constantly quoted from, or referred to, the Old Testament,
its various books, and authors; persons and places mentioned in it; how He
recognized its types—like the brazen serpent; how He lent the sanction of His
authority to its commandments in the Sermon on the Mount, etc. Its teachings and
terms thread His own discourses and sometimes are their woof and warp as well as
pattern. He does not contradict but confirms it, explaining and interpreting its
true meaning, and clearing away the rubbish of tradition or superstition which
has covered and obscured it, as an artist washes off the dust which hides a
masterpiece of painting, or the explorer unearths ancient buried treasures.
There can be no doubt what our Lord thought of the Old Testament Scriptures,
their inspiration, authenticity, authority, practical value, immutable truth and
bearing upon the New.

Westcott and Hort, in their edition of the Greek New Testament, have done a
great service by indicating in capitals, the quotations of sentences and phrases
from the Old Testament in the New. They have traced more than fifteenhundred
such in the twenty-seven New Testament books. It is both a curious and
significant fact that frequently these citations are in the very center of some
paragraph and are a sort of turning point of the whole argument or mark the
heart of the treatment, as in Paul’s great portrait of charity, in 1 Corinthians
13, where the phrase, “thinketh no evil”—from Zechariah 8:17, marks the central
feature in the portrait. The verbiage of the Septuagint translation of the Old
Testament is so interwoven with the New, that the threads are mingled and cannot
be separated. The New Testament is largely framed in the dialect of the Old, and
again reminds us of the joints and bands and ligaments which make the body one.
The Book of God, taken as a whole, is a seamless robe yet a coat of many colors;
a grand oratorio with one musical theme, yet many orchestral performers with
variety of instruments and voices.

There are not only general correspondences between the two Testaments, but
between individual books, and often to a very remarkable degree, so that they
serve to throw light upon each other. When placed side by side and studied as
companion books this complementary character and relation become very apparent.
For example we place in opposite columns some of the books having this close
mutual relation:

The Pentateuch, Genesis to Deuteronomy

The New Testament Pentateuch The first five books—historical

Genesis—Book of Beginnings

John—Beginning of the Word

Exodus—Book of Pilgrimage

Epistles of Peter

Leviticus—Book of Priesthood

Epistle to Hebrews

Joshua—Wars of the Lord

Acts and Peaceful Conquests

Judges—Period of Anarchy

Second Timothy—Jude

Books of Wisdom—Job to Solomon’s Song

Epistle of James

Daniel, O.T. Apocalypse

Revelation

These are a few examples of correspondence which might be carried much farther;
but these suffice to show some of the ligaments which bind the two Testaments
together. And the effect upon Biblical study is somewhat as in a stereoscope,
companion pictures blend into one so that objects stand out in relief,
exhibiting not only outlines but proportions and dimensions.

Two great texts on Faith, both quoted from the Old Testament, thrice in the New,
are introduced each time in a separate epistle, and at the turning point of the
argument.

Compare Genesis 15:6; Romans 4:3; Galatians 3:6; James 2:23; Habakkuk 2:4;
Romans 1:17; Galatians 3:11; Hebrews 10:38 and the relation of each to the
Epistle it appears in may be indicated by the emphasis on a particular word.
Thus, “Abram believed and it was counted for righteousness.” In Romans the
emphasis is on “counted.”

Galatians, on “believed.”

James, on “righteousness.”

“The Just shall live by his faith.” In Romans the emphasis is on “just.”

Galatians, on “faith.”

Hebrews on “live”—i.e., made alive and kept alive. The correspondence between
the two Testaments extends to so many very minute particulars that one is a
commentary upon the other. How often, for example, the Old is both interpreted
and illuminated by the New. Casual references to Old Testament characters and
events bathe them in a flood of light. When Melchizedek is first mentioned
(Genesis 14:18et seq.) there is scarce a hint of historic character, dignity,
and relation to our blessed Lord—a simple narrative with no suggestion of its
mystic meaning. But in the Epistle to the Hebrews the very names, “Melchizedek,”
or “King of Righteousness,” and “King of Salem,” or “King of Peace” are shown to
be typical of Christ, and even in their order, “first righteousness; after that
peace” (Hebrews 5:6 to Hebrews 6:20).

Similarly as to Balaam. His real character and vile conspiracy are only hinted
in the narrative in Numbers (Numbers 22-31). But the comments of Peter, Jude and
John lend new meaning to the whole story (2 Peter 2:15, Jude 1:11, Revelation
2:14). Thus not until we turn to the last of the sixty-six books, the very close
of the whole volume of Scripture, do we know how much this soothsayer of
Mesopotamia had to do with that awful plunge of Jehovah’s people into the abyss
of sensuality. In Numbers the facts are registered of their sin and crime,
followed by an obscure hint of Balaam’s complicity with it; but the Apocalypse
finally withdraws the veil and discloses his full agency as the chief
conspirator. The word “stumbling-block,” in Revelation 2:14, means, literally,
that part of a trap wherein bait is laid, and which, when touched by the animal
as it seizes the bait, caused the trap to spring and shut so as to catch the
prey. What a darkly suggestive word to describe that human bait of female charms
that made this trap so seductively effectual! Here also, for the first time, we
learn that Balaam set a double snare, entangling Israel in idolatry as well as
immorality. And so, after many centuries, evil reappears in its older forms and
complications. As Balak and the Moabites had literally been Balaam’s followers
and accomplices in encouraging idol sacrifices and sensual sins, so the
Pergamites had in both forms followed Balaam’s doctrine, and accompanied these
literal sins of the flesh by spiritual idolatry and adultery, corrupting the
worship of God, and encouraging infidelity to the sacred bridal vows of the
church to the heavenly Bridegroom! In many like cases, the language of the New
Testament finds its explanation and interpretation in the Old. In the midst of
our Lord’s hour of betrayal and the agonies of the passion week, He reminded the
impetuous Peter that He had infinite resources of power had He chosen to draw
upon them. “Thinkest thou not that I could pray to My Father, and He should
presently give Me more than twelve legions of angels?” (Matthew 26:53).We have
but to turn back to 1 Chronicles 27:1-15, to find a hint of why He referred thus
to “twelve legions,” and get an illuminative illustration of His meaning; for
there we read how David, His kingly type, surrounded himself with twelve legions
of servant-soldiers, each legion numbering 24,000, and all together, therefore,
288,000, or, including the 12,000 officers that naturally waited on the chief
princes, an immense bodyguard of 300,000! How beautifully our Lord thus taught
His disciple who was eager to draw a sword to smite His foes, that David’s
greater Son had at command resources far greater than Judea’s King; and if in
one night one angel of the Lord had smitten with death a hundred and eighty-five
thousand Assyrians, what might not twelve legions have done in that hour of
distress! Such a host could depopulate thirty-seven worlds like ours!

Psalms 68:18 is an example of the illumination shed upon an Old Testament
obscurity and perplexity by New Testament quotation and application.

“Thou hast ascended on high!

Thou hast led in procession a body of captives;

Thou hast received gifts among men;

Yea, among the rebellious also; That Jehovah Elohim might dwell with them.”

“Thou hast ascended on high”: It is referred to, in Ephesians 1:20-23—and
indirectly expounded in Ephesians 4:8, where it is referred to the ascension of
our Lord, raised far above all rule and authority and power and dominion, seated
at God’s own right hand in the heavenlies. In fact, the whole epistle sheds
light upon it.

“Thou hast received gifts”—compare Acts 2:33. “Being by the right hand of God
exalted, and having received of the Father the promise of the Holy Spirit, He
hath poured forth this.” The Spirit seems to have been the great gift received
to be distributed among men, giving apostles, prophets, evangelists, pastors and
teachers, etc.—not only that the Body of Christ might be built up and perfected,
but that even the rebellious might be turned into disciples and habitations of
the Spirit. The Old Testament enigma is thus solved—the mystery becomes a
revelation, an apocalypse.


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  CHAPTER 9: 08. THE BIBLE AS A BOOK AMONG BOOKS
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The Bible as a Book among Books

Chapter 7 The Word of God, notwithstanding its divine origin and authorship is
also a human product, and to be studied as literature. It pleased God to use a
book as the medium of His Self-Revelation, and human minds, tongues and pens as
instruments of conception and expression. All this must qualify and modify the
result, and makes needful to fix as far as may be, the reasonable limits within
which to subject such joint product of God’s authorship and man’s agency to
reverent criticism as a form of literature. A true criticism descends to what is
minute, counting nothing trivial, especially where God’s Word is concerned.
There are not only two Testaments, but each of these, a compound of many lesser,
individual books, each having a purposed character of its own. Of all these
scores of books no two cover the same ground; they are like the members of an
organism, the least of all having its own definite place, sphere, function and
work, and to find the exact end for which each is meant and fitted is to get the
key to its contents and to its relations to all the rest.

Then, in each book, there are subdivisions of historic event, prophetic
utterance or doctrinal teaching. These must be seen, if the plan is to be
perceived, and the unfolding of it traced. What is true on a larger scale of the
whole Bible, and each book in it, is on a smaller scale equally true of every
section of each book. The historic scene may shift and so change the current of
discourse; new events, a new locality, a new personage, or a new and trifling
circumstance, may determine important changes in the contents. Transitions in
thought are often due to transitions in scene or circumstances and take their
form accordingly.

First of all, there are historical questions to settle. There is a law of period
or time. The preparation of these more than sixty books occupied from fifteen to
forty centuries: the exact time it is not necessary or possible to determine, as
even earlier tradition, as well as later written documents, may have contributed
to the result. But the exact or approximate time when each book was prepared
affects two great questions: first, the form and fullness of revelation; and
second the progressive development of revealed truth. If an accurate chronology
of the books could be framed, it might throw great light on their logical and
theological relations; and especially might it show how some books came to be
written,|how some events, of more or less importance became the occasion or
suggestion of utterances; as when national crises led prophets to exhort or
rebuke, or individual occurrences, as in David’s experience, prompted a psalm.
Comp.2 Samuel 21:15 to 2 Samuel 22:51, where the repulse of the Philistines, and
the slaughter of four giant foes, formidable like Goliath, led to an outburst of
praise to Jehovah, as a Deliverer. How new is the flood of light cast upon that
psalm when it is read in the remembrance of the signal triumphs just won!

There is a law of personality.

We must therefore study the human media of revelation. God, at sundry times, in
divers manners and portions, and by various human instruments, made known His
will. These forty writers were however not mere machines; no violence was done
to their native temperaments or natural characteristics. When God used them as
His organs of utterance, He fitted their peculiarities to His purpose; their
individual traits, and training, their previous associations and surroundings,
employments and habits of life, all were a part of His plan in choosing them for
this service. Moses’ schooling in the Court of Pharaoh and at the “backside of
the desert;” Ezra’s education as a scribe, Luke’s experience as a physician,
Paul’s scholarship, gathered at Gamaliel’s feet and in the Greek schools of
Cilicia, Peter’s life as a Galilean fisherman, Matthew’s as a publican; the
philosophic mind of John, the ethical conscience of James—all these tinge their
writings, help to determine why certain things specially impressed them and are
made by them prominent. To study these individual characteristics and clearly
carry in mind the portrait of each writer with his own marked features, makes
what they wrote the more intelligible, and gives to their records verisimilitude
and consistency as well as variety.

There is also a Law of Locality or place. Every book was written somewhere: the
writer had therefore his local surroundings. To know where he lived and wrote,
and amid what scenes, through what experiences he was passing and whom he met;
whether he was in palace or prison, at home or in a strange land; all this
throws a flood of light upon what he spoke and wrote, explains local references,
forms of appeal, modes of illustration and figures of speech; and interprets his
teachings. His writings become intelligible, take on new meaning and attraction:
his pen often becomes a pencil, and his product a picture, with the lineaments
of life and local coloring. Such knowledge helps even to exposition.

What is true of all literature cannot but be true of sacred literature. If we
read with new interest and intelligence the oration of Demosthenes’ De Corona
when we know his relations to Aeschines; or the address of Lincoln at Gettysburg
when we know the story of the war which turned its crisis there, we can
understand better the prophets of the Captivity when we know that Daniel was in
Babylon, Ezekiel by the River Chebar, Joel in Judea during a twofold plague of
drought and locusts; and it helps us to understand Paul’s letter to Corinth when
we locate the writer at Ephesus; or, to Philippi, when we imagine him in Rome, a
prisoner; or to appreciate the Apocalypse when we know that John was on the isle
called Patmos for the sake of his testimony to Christ!

It is believed that our Lord’s discourses are often, perhaps always, suggested
by something appropriate at the time. So understood, what new meaning they
acquire! A shepherd with his flock suggests His words on Himself as the good
shepherd. The artificial vine, about the beautiful Temple gate, led Him to say,
“I am the True Vine;” the appeal to divide property between brethren, to the
discourse on Covetousness; the miracle of the feeding of the five thousand, to
the discourse following on the Bread of Life, etc. To know why He spoke on a
theme may show what He meant when He spoke. It may do even more: it may guard us
against misconstruction and perversion of His words. This is most conspicuously
illustrated in the case of His warning as to the one unforgivable sin—blasphemy
against the Holy Ghost, which is seen to be attributing His work of love and
mercy to the agency of demons (Mark 3:22-30), a sin arguing so hard a heart and
perverse a will as to reveal a hopeless state of voluntary alienation from God.

We need also to study historic connection. Facts are often exegetes and
expositors—history and biography indirectly explain and interpret doctrine,
serving to throw light on truth taught, and becoming the key to occult
references. Thus a narrative may serve a threefold end; interpretation,
illustration, illumination. Facts and philosophy are wedded and must not be
divorced: facts are factors; they are of great value in solving problems, in
helping to correct and instructive exposition, in not a few cases opening the
way to the heart and meaning of Scripture lessons. A very fine illustration of
this may be found in 1 Corinthians 3. This was written after Paul had been to
Ephesus, and in fact while there (1 Corinthians 16:8), and should be read with
Acts 18-19 in view. Hence his plain references to the famous temple of Diana—to
the difficulty of finding a safe “foundation” in the swampy ground, making
necessary immense substructions (1 Corinthians 3:10-15); to the immensity,
magnitude and magnificence of this wonder of the world with its “gold, silver
and precious stones;” to the dwellings of the poor round about, made of “wood,
hay, stubble;” to the successful attempt of Erostratus four hundred years before
to set it afire, suggesting “the fire that shall try every man’s work,” etc. A
building may be destroyed notwithstanding its indestructible foundation.

Psalms 90 inscribed as “a Prayer of Moses,” becomes most luminous if construed
as his dying song, when, reviewing his hundred and twenty years of life, and
especially the last forty when a whole generation was swept away in the desert
like the sand in a storm. The unique circumstances of his career give form to
this prayer, determine its language, its laments and its petitions, and control
its whole structure. For example, compare its poetic stanzas with such prominent
features of that forty years of sorrow and of divine dealing as the following:

1. The perpetual changes of that wandering, in contrast with the unchanging
Eternity of Jehovah.

2. The destruction of a whole generation, as contrasted with the ever living
One, whose years do not fail.

3. The open iniquities and secret sins of man, and the justice and righteous
wrath of a holy God.

4. The transient, temporal, carnal experience of man, and the permanent,
eternal, spiritual elements in the Godhead.

5. The beauty of the Lord our God as the crowning adornment of human character.

6. The identity of man’s work and God’s work as the only assurance of its
permanent establishment.

There is a subordinate law of historic interval. Narratives are often condensed,
only bold outlines being drawn, somewhat as the peaks of far distant and
separated mountains may be seen in close proximity on a landscape or the
horizon, while vast valleys stretch between. It is unsafe to infer the immediate
succession of events from proximate mention of them in Scripture: while their
logical connection may be most intimate, their historical separation may be
quite as remote.

We shall learn if we search closely that “the Day of the Lord” covers not
twenty-four hours, but it may be twenty-four centuries; that His “judgments are
a great deep” which, like the ocean, laves many shores and exhibits successive
storms; that, because He is Eternal, a thousand years are in His sight like
“yesterday when it is past, or as a watch in the night.” What is to us, with our
three score years and ten, as an interminable suspense, is to Him as an
instant’s delay. These things the Bible student must learn, and not attempt to
map out immensity and measure eternity by the foot measure of time. Everything
about the Infinite One is on a grand scale.

There is also a law of perspective. As in nature objects are seen in line and
appear nearby or far off, according to the station point or point of sight,
which determines the plane of delineation and the perspective lines; so, in the
Scripture, much depends upon the supposed position of the observer. He may see
events as from the head of a column of soldiery, one behind another; or, from
the side of a column, where they will be discerned with the relative distances
between rows and ranks. The point of view must be found before the relations of
things can be known.

There is also a law of historic objective—that is, the end in view may bring
near together events far apart in occurrence, or put far apart what are in close
succession. If a principle is to be illustrated or a lesson enforced the sacred
narrator may leap over a wide interval to bring some incident into his record at
that point where it best serves the purpose: the logical relation may be more
important than the actual succession. The Bible student who nearest gets God’s
point of vision will most nearly see as He sees, and discern the hidden
relations of events and truths.

Beside these historic matters of person, place, time, event, all the purely
literary features demand careful examination. Each writer has his own style.
Personal traits affect the mode of his utterance, and largely determine what he
will make most prominent. There are laws of grammar and logic and rhetoric which
control all composition. Words have specific meanings, and are used for a
reason. Even a tense of a verb or the number of a noun we shall see hereafter
may be of much consequence. We may call this the law of literary construction
which will be seen to have many important applications. But our object just at
this point is to emphasize the fact that the Scriptures are in a book form, are
written by human pens, that God’s messages have flowed through human minds as
channels; that all these writings have to do with persons, places, times,
events, geographical and historical surroundings, and are framed in human speech
and according to the laws of grammar and the usages of language; and all these
things must be considered and examined if we are to know the Scriptures and the
power of God in them. The brilliance of a diamond depends in part upon the
delicate angles into which the many minute faces have been ground and polished
by the lapidary.


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  CHAPTER 10: 09. NUMERICAL AND MATHEMATICAL FEATURES
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Numerical and Mathematical Features

Chapter 8

Structure reveals itself even in minor matters, for it demands in all parts
orderly arrangement and succession. The more perfect the building the more does
one law and plan pervade it and control every detail. Accordingly the Author of
Holy Scripture has left upon all its parts the impress of His own mind. It is
one part of the office of Truth to insure not only verity, but accuracy and
order, so that nothing shall be out of place or out of relationship to the whole
plan, but help to carry out the main design.

There is unquestionable evidence of a numerical proportion and symmetry in this
marvelous book.

Numbers and mathematical proportion mark it as a whole, and appear in its
individual parts, with such frequency and in such definite relations and
conditions as to evince a mathematical mind. Often this numerical structure is
hidden, but like the fixed proportions of an Ionic column, are disclosed after
patient examination. There is a crystalline symmetry and beauty, at first
unsuspected, which reminds, when unveiled, of the walls of the celestial city.

It need not surprise us to find such numerical law pervading Scripture. In the
works of God it is manifest; why not in His Word? A mathematical mind is
manifest in the universe, in the planetary and stellar worlds, their distances
and dimensions, densities, proportions, orbits and periods of revolution. In the
most minute as in the most majestic objects in nature the same laws govern. In
the mineral realm, crystallization shows its squares, triangles, circles and
polygons—cubes, cylinders and pyramids or cones, all with exact angles and
perfection of proportion. The million snowflakes have a million exquisite forms
each, under the microscope, revealing indescribable complexity and beauty. In
the vegetable realm, we find fixed numbers of stamens and pistils, regular
proportions in leaf structure and blossom, and a strange recurrence of Numbers ,
1, 2, 3, 5, etc., in the arrangement of leaf buds in spirals round the stems. In
the animal realm, what superb variety of symmetry in the shells of the mollusca,
the forms of radiata and vertebrata, the number of bones, and the relation of
all the parts.

Mathematics, like morals, belong to the eternal, unchangeable order, not to the
temporal and transient, and therefore to the Eternal, Immutable God. We might
expect to trace the same mathematical mind in the Author of the Word, as in the
Creator of worlds. And such is the fact. The numerical system of nature is
repeated in Scripture, and to a surprising degree; so that, if the two are
placed, side by side, and compared, it will be seen that not only do
mathematical laws govern both, but there is a strange correspondence in the
numbers and forms which prevail in both realms, and in their significance in
both.

Even a superficial glance shows, in the structure of the Bible as a whole, a
singular mathematical symmetry. Five books of history—the Pentateuch—succeeded
by twelve of minor history—Joshua to Esther; then five poetic books, five of
major prophecy, and then twelve minor prophecies. Again, in the New Testament,
five historic books—another Pentateuch—then three times seven Epistles, and one
crowning, domelike, apocalypse to complete the whole. This recurrence of five
and twelve, three sevens, etc., can neither be accidental, nor, on the part of
human writers, intentional. Not one contributor to the contents of this complex
book ever saw it in its completeness, even John who wrote twenty-five years
after the rest had all completed their work. The so-called “canon” of Scripture
was not compiled and completed till all the writers were dead. Hence no one who
thus wrought in the work had any conception how the finished revelation of God
would appear when the capstone was laid. While the workmen were doing, each his
part, the building was like some great temple, hidden by its own scaffolding.
Yet, when the scaffolding was removed, a certain definite symmetry and
proportion were revealed which could not have been suspected in the course of
construction.

If this fact and feature are repeatedly and emphatically referred to in these
studies, it is partly because of their conspicuousness in the construction of
the Bible and partly because of their convincing tribute to its divine origin.
In a day when there is a combined assault upon the supernatural element in the
Word of God, it is of first importance to recognize its unique claims to supreme
authority. There are two ways of destroying this authority: first, by letting it
down to a common level, and, second, by lifting other books to its level: in
both cases it ceases to be superior or supreme. Every mark of the uniqueness and
solitariness of the Holy Scriptures should be noted and emphasized; and this is
one: that they contain a system of mathematical number and order which cannot be
due to any intention on the part of any human writer, or to an agreement between
them all; and hence must be attributable to a divine design.

If we examine more closely we discover certain prominent numbers, such as three,
five, seven, twelve, constantly reappearing in the structure of individual
books, as in the five sacrifices or offerings in Leviticus, in the “Pentateuch,”
of Psalms, etc., the Epistles to the seven churches, both by Paul and John, etc.
The correspondence reaches to matters even more minute. In nature, seven is
divided into four and three, as in the octave of sounds, where the half notes as
on the piano keyboard separate the keys into two groups, or, in the octave of
colors, with its three primary and four secondary. Twelve, both in nature and
Scripture, represents the multiple of three and four, as in the pyramid with its
four sides and three dimensions, length, breadth, height, etc.

All this shows that the God of the Worlds is the God of the Word, and that He
works by fixed laws and methods, and nothing is accidental or imperfect, or
insignificant.[1] We do well to search for concealed proportion, not expressed
by any enumeration, but embedded in the structure, as when we find seven
pregnant sentences spoken by our Lord on the cross, seven statements about
Christ’s relation to the church in Ephesians 5:25; Ephesians 5:32, etc., seven
features of church unity in Ephesians 5:4-6, seven marks of final perfection,
Revelation 22:3-5.

[1]These matters are followed more in detail in the Author’s Exeter Hall
Lectures—God’s Living Oracles and The Bible and Spiritual Criticism. The Book of
Daniel is happily so divided as to indicate its contents: twelve chapters, the
first six recording as many tests in which the worldly wisdom and policy of
Babylon and its magi are seen in competition with the superior wisdom and
principles of the captives of Judea: and the loyalty of the holy children enters
into successive conflicts with idolatry, and God’s servants are in each case
more than conquerors; then six more chapters, recording as many visions of God
and the future which constitute this book the Old Testament apocalypse. The
structure of the Book of Esther shows peculiar symmetry. It towers far above the
other historical narratives of the Old Testament, its composition being nearly
perfect, as Prof. Schultz has remarked. The history develops scene after scene
in swift succession and advancing toward the climax in a series of acts which
have a fascinating interest, and reminds us of a well-planned drama and masterly
novel, both in one. The first chapter is an introduction, the last a supplement.
Between lie eight chapters, four of which show how the knot was tied, another
plot formed; the other four, how the knot was untied and the plot defeated and
reversed, or to adopt a phrase from the book, “turned to the contrary.” Two of
these eight chapters regularly belong together in the first part because of the
relation of plot to counterplot; in the second part, because they refer to the
removal of an identical difficulty. The Pentateuch of Psalms, already referred
to, is seen not only in the five books in which the whole hundred and fifty are
arranged, but in the close correspondence with the Mosaic Pentateuch:

1.

Psalms 1-41

Correspondent to Genesis;

2.

Psalms 42-72

Correspondent to Exodus;

3.

Psalms 73-89

Correspondent to Leviticus;

4.

Psalms 90-106

Correspondent to Numbers;

5.

Psalms 107-150

Correspondent to Deuteronomy.

The resemblances are not fanciful; the studious and devout Hebrews long ago
found in Psalms 1, the reference to the Tree of Life in Eden; in Psalms 42, to
the oppression of their fathers in Egypt; in Psalms 73. the despair of the alien
and the privilege of drawing near to Jehovah; in Psalms 90, the disastrous story
of the wilderness wandering and a generation’s graves; and in Psalms 107, the
approach to the Promised Land. The fivefold structure in the great forecast of
Messiah in the very heart of Isaiah’s prophecy is very striking, though not at
first apparent (Isaiah 52:13 to Isaiah 53:12).

1.

Isaiah 52:13-15

Jehovah’s estimate of His Servant, however marred.

2.

Isaiah 53:1-3

The despisers’ and rejectors’ estimate of Him.

3.

Isaiah 53:4-6

The believers’ estimate of Him as Savior.

4.

Isaiah 53:7-9

His vicarious character and sufferings.

5.

Isaiah 53:10-12

His ultimate achievement, victory and glory.

Of numerical structure, many students, like F.W. Grant, in his Numerical Bible,
find numbers so embedded in the very structure of the Word of God that they
believe it to be one method of stamping divine design upon the Scriptures; and
close investigation shows amazing numerical symmetry where a careless reader
would never suspect it, as in Exodus 14:19-21, in each of the three verses in
the Hebrew there are seventy-two letters. This seems a trifling thing, but these
verses form the heart of the narrative. An English writer reckons in case of
Elijah, eight miracles, and in Elisha’s ministry, a “double portion,” sixteen;
and he thinks Paul, as a “chosen vessel” corresponds to Elisha, and was
permitted to work exactly double the number of recorded miracles of our Lord, or
of those mentioned as directly blest by his ministry. This writer curiously
reckons the latter to be 153—the number of fishes particularized as enclosed in
the miraculous draught recorded in John 21:11; and he finds Paul’s recorded
instances 306—just double.[11] [11]A Double Portion, by Lieut. Col. F. Roberts

Whatever may be thought of the exactness of these calculations, this whole
matters of numbers as bearing on the structure of Scripture may yet become one
of the most conspicuous proofs of a divine mind. To attribute all this to a
deliberate intention of the human writers taxes credulity. This numerical law
lies so embedded in the very construction of the Word of God that it is only now
beginning, after all these centuries, to be discovered by the most minute
search. A striking instance of numerical structure is found in Php 2:5-11, where
the contrast is so vivid between the humiliation and exaltation of our Lord
Jesus Christ. If the words be counted from the sixth verse to the end of the
eleventh, there are about one hundred and twenty in the English, divided into
two almost exactly equal parts, the first half describing His descension, and
the second, His ascension, as though to hint that the one must be measured by
the other somewhat as the height of one of the Alpine mountains we are told, is
exactly correspondent to the depth of the lake at its foot. When we know how far
our Lord went up, we may know how far He came down. In the Greek the numerical
proportion is even more striking. If the introductory phrase “Let this mind be
in you which was also in Christ Jesus”—be placed by itself, with the companion
phrase, “wherefore God also,” which introduces the second half—there remains
seventy-two words—half of which refer to the descent and the other half to the
ascent.

Some correspondences are very unique and striking. Not only are there five
historical books which begin both the Old and New Testaments, but there were
twelve tribes beside Levi in Canaan, and twelve apostles beside Paul in Judea;
there were three disciples to whom our Lord was manifested on the Mount of
Transfiguration, James, John and Peter; and three to whom He appeared after His
ascension—Stephen the martyr, Saul the persecutor, and John the revelator. But
mathematics is also the science of proportion, and deals with forms like the
triangle and pyramid, the square and cube, the circle and sphere. In the
Tabernacle, the square and cube are prominent. It was a threefold cube thirty
cubits long, ten broad and ten high, the Holiest of all being a perfect cube.
The Laver seems to have been circular, and the golden lampstand suggested the
inverted triangle. These proportions reappear in the Temple of Solomon and City
of God in Revelation 21-22.

There are many who think that the ideal structures, referred to in Scripture
metaphors, are pyramidal. For example, the spiritual Temple so sublimely
outlined by Paul and Peter (Ephesians 2; 1 Peter 2) of which Christ is both
cornerstone and capstone—“Headstone of the corner”—(Psalms 118:22; Zechariah
4:7). Zechariah particularly seems to have in mind a stone which when laid,
completes the structure; and it is a beautiful conception that this Holy Temple
is one which both commences in our Lord as cornerstone and culminates in Him as
capstone: for in a pyramid there can be but one crowning stone, itself a perfect
pyramid and an image of the whole; and by the lines and angles of the two—the
corner and capstones, all the other lines and angles must be controlled.


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  CHAPTER 11: 10. THE LAW OF GRAMMATICAL CONSTRUCTION
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The Law of Grammatical Construction

Chapter 9

Grammar is the science of correct language. It has to do with the accuracy of
individual words, and their proper usage, and their arrangement in sentences,
and articulation into the body of discourse. As in any organic structure
perfection depends on minute mutual adaptation of all parts, so, in all speech,
the exact expression and conveyance of thought and meaning depend on the right
choice and place of every word, even to the smallest particle, and the right
relation of every member of a sentence to all the rest. The Scriptures, being a
form of sacred literature, need to be interpreted, in part, by literary methods
though not exclusively as if they were a merely human product. They need to be
examined in the following ways:

1. Structurally—to find out how the body of divine truth is framed and fitted
together; of what parts composed, how those parts are combined, and what is
their mutual relation and bearing upon the whole result.

2. Philologically—with reference to the three or four original languages in
which the Bible was written or which mold its forms of speech, the Hebrew and
Chaldaic, Greek and Aramaic with the peculiarities of each.

3. Historically, with relation to the times and places, persons and events
connected with its preparation, and the effect of temporal circumstances and
conditions upon its character as a book and its mission to mankind.

4. Spiritually, as a book of salvation, pre-eminently, and a revelation of God
in His essential character, and dealings with the human race, all else being
incidental and subordinate. With such fundamental principles kept in view,
Scripture studies cannot be too minute and critical, and will only discover more
and more the consistency of the Word of God with itself and its Divine Author. A
general orderly arrangement is everywhere manifest in this inspired book. “Order
is Heaven’s first law,” wrote the poet Pope, and this law pervades all God’s
handiwork. In hundreds of instances, the order is part of the inspiration, and
therefore inviolable, to be reverently regarded as conveying an integral part of
the lesson to be learned. The succession of thoughts, words and deeds is often
also a progression of procession, in which there is constant advance toward a
complete unfolding of some truth, even the order being tributary to the purpose
in view. The whole grammatical and rhetorical arrangement of inspired utterances
is therefore to be held as sacred, keeping asunder what God has not joined, and
what He has joined not putting asunder.

Some of these laws and principles, in the grammatical sphere, we are now about
to illustrate.

Inspiration covers grammar, for it controls the exact forms of language in which
God expresses Himself. In the Word of God we are taught that we must not
disregard or change anything or count it as of no consequence. This will appear
if the following passages are carefully compared:

Hebrews 12:27, Galatians 4:9, John 8:58, John 10:34-36, Matthew 23:37, Galatians
3:16, Matthew 5:18.

If these passages are examined it will be seen how important is a single phrase,
for in the first quotation the argument turns on one phrase, “Yet once more;” in
the second, on the passive, rather than the active voice of a verb; in the
third, on the present, rather than the past tense; and in the fourth, on the
mood of a verb; in the fifth, on the inviolability of a single word; in the
sixth, on the singular number rather than the plural of a noun; and in the last,
on the retention of a single letter, and that the smallest in the Hebrew
alphabet, and even a little stroke or mark used to distinguish one letter from
another. Taken together, these Scripture utterances so guard the Word of God
that they forbid the alteration or omission of a phrase or word, the change of
voice, mood or tense in a verb, or the number of a noun, or even a letter or
stroke of a letter. The Jews showed a jealousy for even the letter of Scripture
that we, Christian believers, might well emulate and imitate. They found in
every detail a significance, and copyists sought to make the Old Testament
manuscripts exhibit the sense which devout scribes thought they had detected, as
in the use of majascula, or larger letters at times, as in Deuteronomy 6:4,
which we shall refer to later. The Massorites, so-called, so critically examined
the text of the Old Testament, that they marked not only its divisions, but its
grammatical forms, letters, vowels, accents, etc. They counted words and even
letters and recorded the numbers at the end of each book, enumerating in the
Pentateuch, for example, 18 greater, and 43 smaller portions; 1,534 verses,
63,467 words, 70,100 letters, etc. While much of their work was elaborate and
minute, and led to fanciful notions and interpretations, it served two great
ends: first, to detect most minute peculiarities in the Holy Writings, which
otherwise would escape careless readers: and to preserve the original Scriptures
in their purity by making alterations impossible without detection.

Grammar teaches us to examine closely the exact meaning of words.

Take the word, “watch” found in the New Testament twenty-seven times as applied
to spiritual vigilance, and being the equivalent of three Greek words (agrupnēo,
grēgoreo and nēpho). The first means to abstain from sleep, to keep awake; the
second, to arouse oneself, and shake off lethargy, a stronger word, implying
activity as on the part of one who is fully awake; the third means to abstain
from drink which produces stupor as well as sleep, and therefore conveys the
additional idea of sobriety—keeping sober as well as awake. Only as all these
meanings are combined do we get the full force of the Scripture exhortations to
watchfulness. We are not only to keep awake, but to keep active, and in order to
both, to keep sober minded, avoiding the intoxication of this world’s seductive
pleasures. Here grammatical study not only reveals the exact force of Scripture
language but the moral and spiritual lesson to be conveyed.

Another very important grammatical feature is emphasis. Both in the Hebrew and
Greek tongues the stress upon a word is indicated by its place in the sentence
and some other signs of comparative prominence. Context and circumstances so
often guide to correct emphasis that they should be regarded as necessary to
exposition, as when our Lord contrasting earlier and imperfect teachers with
Himself, says:

“Ye have heard that it hath been said by them of old time: But I say unto you.”

Here the obvious emphasis is on the first personal pronoun, “I.” And so when
contrasting the worldly spirit of Pharisees, seeking human applause, with the
true worshipper doing his alms and offering prayers to the unseen God, He says:

“They have their reward; but He shall reward thee,” it is equally plain that the
emphasis lies upon the present and future tenses.

Sometimes emphasis is determined by idiom, but this again demands special study
of idiomatic forms of speech.

Few readers have any proper conception of the importance and significance of
emphasis upon which the entire meaning often hinges. The order of words will
often either obscure or reveal the sense. In the original of Matthew 27:47, the
words stand thus: “Elias calleth this man,” but, when the cases of the nouns are
examined it becomes plain that the grammar changes the order and emphasis: “This
man calleth Elias.”

Again in Job 29:15, the obvious emphasis is on the merciful ministries performed
by Job himself who is accused of wrong-doing: “Eyes to the blind, and feet to
the lame, became I.” In Isaiah 53:4-6, the constant stress is upon “our griefs,”
“sorrows,” “transgressions,” “iniquities.” He was not suffering for Himself but
for us: the contrast is between “we”and “Him.” So important is this department
of biblical study that Mr. Rotherham, the brilliant English scholar, has given
many years to the preparation of an “emphasized” version in which he seeks to
express and exhibit, by parallelism, arrangement and position of words,
corresponding English idioms, and italics or capitals, the emphatic words in
every sentence of both Testaments—and we must refer the reader to this colossal
work of learning and painstaking care and ingenuity for further hints upon this
engrossing subject. He shows in his introductory chapter, “Concerning Emphasis,”
how by position, repetition, formal expression, etc., the very word or words may
be discovered upon which the Divine Revealer of truth would have the stress
fall, and how we may thus discern the special point where the lesson is most to
be found. Examples of this will frequently recur as we proceed to examine other
laws and principles of Bible study: but we have here called attention to this
matter as inseparable from the grammatical study of the Word. A very important
principle in grammatical structure is the relation of primary to secondary
members of a sentence. For example, the imperative and the participle. Where in
any injunction, an imperative is found with participles, the former represents
the main thought and the participles the subordinate one, the latter often
suggesting the means or helps to the carrying out of the main injunction. For
this reason it is to be regretted that the tenses and words of the original are
not always faithfully reproduced in translation. A conspicuous example both of
the principle advocated and the disregard of it in translation is found in 1
Peter 1:13-16. Here there are three imperatives and three participles:

“Hope to the End”

“Girding up the loins,” etc.

“Be Ye Holy”

“Being Sober”

“Be Ye Holy”

“Not fashioning yourselves,” etc.

Here are two injunctions “Hope to the End,” and “Be Ye Holy,” and the
participles indicate how the commands are to be obeyed; by disentangling the
affections from worldly objects, by maintaining a holy sobriety and control over
the flesh; and by keeping before us the divine model of holiness. It is more
than a pity that such a homiletic and practical outline should be obscured by
not adhering to the grammatical form of the original.

Another instance, where however the structure is preserved, in Jude 1:20-21.

Here the main member is:

The helps to this duty are three:

“Keep yourselves in the love of God.”

“Building up yourselves,” “Praying in the Holy Ghost,” “Looking for the mercy,”
etc.

In other words, if we would be kept by God from stumbling, we must keep
ourselves in His Love; and, to keep ourselves in His Love, we need to make
ourselves more and more familiar with His Word and its teachings; to maintain
habits of intimate prayer-fellowship; and to fix our gaze upon the great future
reappearing of the Lord.

Similar instances of the relation of imperative and participle may be found in
Matthew 28:19-20 :

“Go ye;”

“Baptizing,”

“Disciple all nations;”

“Teaching.”

Here the main thing is making disciples—the rest indicates how to train
disciples as witnesses, and edify them as believers.

Again in James 5:14-15 : “Let him call for the Elders, And let them pray over
him;” “Anointing him with oil.” The prayer of faith is the main thing—the
anointing with oil, a subsidiary, symbolic form. How different would be the
impression of this passage if it read, “Let them anoint him with oil, praying
over him,” etc.

Thus we have found grammatical study to serve a manifold end: first to show the
construction of a sentence; then, the exact meaning of words, and the reason for
their precise form, declension, conjugation, etc.; then their proper arrangement
and comparative prominence; and finally the relation of the primary and
secondary clauses, or the principal and subordinate members of a sentence. All
this is but one more illustration of the duty and profit of searching the
scriptures, which like other workmanship of God, not only bear the most
microscopic scrutiny, but only so disclose their perfection.


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  CHAPTER 12: 11. BIBLE VERSIONS AND TRANSLATIONS
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Bible Versions and Translations

Chapter 10 The original Scriptures were written in Hebrew, with some parts in
Chaldee, and others in a peculiar dialect of Greek. Attempts were naturally made
to make these originals available by translations into other vernacular tongues.
But translation is necessarily imperfect. Languages are not uniform in
vocabulary or significance, and exact equivalents are not always to be found.
Hence arise difficulties of rendering which perplex the most learned linguists,
and all that is practicable is to choose the best available words to reproduce
the original. No inspiration can be claimed for such human reproductions, yet
they are practically safe guides.

While only such approximate accuracy can be claimed for even the most perfect
rendering, it is remarkable how faithful all the standard translations are, and
most remarkable how, amid all the thousands of doubtful disputed renderings,
even of the most perplexing passages, not one affects a single vital doctrine of
the Word of God. There are over three hundred different expositions of Galatians
3:20; but, whichever be adopted, no essential truth is at risk. We cannot but
believe that the God of the Bible has superintended the translation of the Book
into more than five hundred tongues, raising up men for this stupendous task and
guiding them in it, so as to make their work practically unerring.

We advise every reader if possible to study the originals; if that is
impracticable, to get the best helps to the understanding of them, in the way of
literal renderings, such as that of Rotherham, Spurrell, Young, etc., and the
most devout commentators. But it behooves us to remember that, though our great
standard versions are only reflections of the originals, they are, like our own
image in a mirror, which, though not the man himself is for all practical
purposes his reproduction, sufficient guides in the understanding of God’s Word,
so that it is only the most captious who object to them because they are only
translations.

There are some confessedly inexact and inadequate renderings, and, whenever
found, such should be carefully noted, and it is well to make the margin of
one’s own Bible the place of such record, indicating also the best possible
rendering or paraphrase to convey the thoughts otherwise obscured.

Some inadequacies are inherent in the poverty of language and are unavoidable.
Sometimes a word means too much, or, again, too little; lacks definiteness and
precision, or fails to express delicate shades of meaning. For example, the
English word, “World,” is too comprehensive. It is used to render four or five
Greek words, one of which means the earth; another, the cosmos, or created
cosmic order; another, the age or indefinite time; and another, the world as the
habitation of the human race. To discriminate these is difficult, yet often very
necessary, for to confuse them is often to obscure or miss the meaning. This
will clearly appear if the word, aion, or eon, be uniformly rendered “age,” in
which case the sense becomes not only luminous where now obscure, but sometimes
wholly new. For instance, examine the following among many texts:

Matthew 12:32—“Shall not be forgiven, neither in this age nor in the age to
come.”

Matthew 13:39—“Harvest in the end of the age.”

Matthew 28:20—“Unto the end of the age.”

Romans 12:2—“Be not conformed to this age.”

2 Corinthians 4:4—“The God of this age.”

Galatians 1:4—“That He might deliver us from that present evil age.”

Ephesians 1:21—“Not only in this age, but in the age to come” (Ephesians 2:7).

2 Timothy 4:10—Titus 2:12—“Present age.”

Hebrews 6:5—“Tasted the powers of the age to come,” etc.

There is an easy way to discriminate these kindred words, if we render ge,
“matter-world,” cosmos, “created-world,” aion, time-world, and oikoumene,
“inhabited-world;” but in some way the reader should learn to distinguish them.

If the above cited passages, and others like them be carefully examined, and the
context studied, it will be seen that the stress is upon the world-age, or
period of time preceding the second appearing of the Lord. During this whole
dispensation Satan, as the God or Prince of this world, is largely in control.
He is seeking by masterly strategy and plausible subtlety, to draw away
disciples into error both of doctrine and practice; to blind the eyes of men to
the supreme beauty and value of what is immaterial, invisible and eternal by the
transient and hollow baubles of the material, visible and temporal. He seeks
also to impose upon even the believer by counterfeits of what is spiritual and
divine. Hence the need of being perpetually on our guard against his sophistries
and subtleties; of not being conformed to the notions and patterns of this
present evil age. So perilous is this age in its temptations, and so awful in
its coming judgments, that one grand object of our Lord’s whole mission was to
deliver us from it; and those who live in it but are not of it, are like
travelers on a mountain top, or Moses upon Pisgah, they see things in their
relations; they compare the desert with the land of promise, the present evil
age with the coming age of glory, and so actually foretaste the age to come, and
get a growing distaste of the age that now is.

Some such new views of biblical truth are the fruit of a searching study to
“know the Scriptures and the power of God” in them, by ascertaining just what
the language which they employ is meant to convey.

Psalms 36:1 reads in the Authorized Version:

“The transgression of the wicked saith within my heart, that there is no fear of
God before his eyes.” This conveys no very clear, intelligible idea. Mrs.
Spurrell translates:

“The rebellion of the wicked causeth him to say within his heart:

‘There is no fear!’

God is not present to his sight” This is both intelligible and impressive. Dr.
John DeWitt paraphrases thus:

“Sin’s oracle voice possesses the wicked man’s heart, and his eyes have before
them no God to be feared.”

Similarly, Psalms 10:4 should be rendered:

“The wicked, in the height of his scorn—

‘God will not requite! No God!’ Such are all his thoughts.”

Here the very abruptness of the transition expresses the haughty arrogance of
the blasphemer. Sin is personified, assuring him that he may sin with impunity.
Falsehood, like a lying spirit, a demon, possesses him, and emboldens him to
say, “There is no future judgment”—“no God to requite.” The short, abrupt,
fragmentary, exclamatory utterance is so far a part of the design that the
supplying of extra words rather spoils the majestic brevity of the original. Sin
is madness and strikes quick, sharp blows at God, and it is the manner of a
madman to utter short and unfinished exclamations, like the mutterings of a wild
beast.

So, in Psalms 14:1 :

“The fool (atheistic fool) hath said, in his heart, ‘no god!’” i.e., “I would
there were none!” This, or something like it, may be what is meant, as though he
conspired to get God out of the way. An incomplete sentence leaves the
imagination room to fill out the meaning. But the bottom idea in any case, is
that sin hardens the heart, emboldens the sinner, and ends in his being given
over to a reprobate mind (Romans 1:28). In the judgment of many scholarly
exegetes no italics should be used in a translation. They represent words
supplied by translators; if the original implies such words they need not be
italicized; if it does not, to supply them is unwise, perhaps irreverent, for it
may obscure and even pervert the sense. In Psalms 22, the whole of the opening
verses is broken up into short ejaculations and exclamations, probably to make
more vivid the dying agonies of the Sufferer, whose strength is gone and whose
breath is too short to complete a single sentence. How pathetic if read as in
the original, “My God! My God! Why—forsaken me?—far from helping me!—words of my
roaring!”

Bishop Alexander, appreciating this singular feature of the Hebrew, calls this a
Psalm of Sobs.”

Psalms 99:1 reads:

“The Lord reigneth; let the people tremble!

He sitteth between the cherubim; let the earth be moved.”

Here, without doubt, the sense is inverted; it should read:

“Jehovah is King, let the people be never so impatient:

He sitteth between the cherubim, let the earth be never so unquiet” (English
Psalter).

If the latter be the true rendering, the thought is, that, however men may be
troubled by the course of events or tremble with fear, Jehovah is still
Sovereign; and sits firm on His throne, however the earth shakes and is
unsteady. Not only does this rendering completely invert the whole conception,
but it supplies infinite encouragement to a believer, to look away from all
earthly commotions and human disturbances to Him who is eternally calm and
unmoved—immutable, while all else changes, the controller of all men and all
events, without whose permission no disaster can occur, and who makes even the
wrath of man to praise Him, and the uprisings of the people to prepare the way
to His final triumph. Nothing takes place that is not part of His plan or in
some way promotes it. The Greek word in Galatians 4:16; Ephesians 4:15, means
not only to speak, but to act, live the truth—to be true. It includes all, and
is used but twice; in both cases how much clearer the meaning if literally
translated:

“Am I become your enemy because I am true to you,” or “deal truly with you,” not
only “speak the truth,” but live it. “Truthing in love” means more than
“speaking the truth in love”—it includes being true, wholly governed by what is
sincere and genuine. The ideal character is one which thus combines truth and
love, in which truth is always mingled with love, and love always faithful to
truth. The value of an exact rendering never perhaps more appears than in Romans
5:9-10, where is a turning point of the whole New Testament.

“Much more being justified we shall be saved from wrath.”

“Much more being reconciled, we shall be saved by His life.”

If reconciled and justified, we are already saved from wrath and from enmity;
but the thought is that, being thus saved, we shall be kept saved, kept safe in
His life, and not only so, but kept always rejoicing.[1] By his death we were
delivered from judgment and reconciled to God. But He who died is risen no more
to die, and in His undying life the saved believer finds a sphere and atmosphere
of eternal abiding and security, which assures him he shall never lapse into a
condition of enmity and incur wrath anew. So important is this short sentence:
“We shall be kept safe in His Life,” that it first suggests that phrase which
from this point on becomes the dominant phrase of the inspired Word—recurring
hundreds of times: “in Christ,” or “in Christ Jesus,” or its equivalents, “in
Him,” “in whom,” etc.comp.Ephesians 1:3-13. In these ten verses we have “in
Christ” or its equivalent at least nine times, covering all God’s gracious plans
from His eternal choice “in Him,” to the obtaining of the inheritance “in Him.”

[1] Dr. Moule on Romans.

Resemblances between words, both beautiful and instructive, are not always
easily transferred to another tongue. In 1 Timothy 3:11, “not slanderers” is in
the original, “not diabolic,” hinting at accusation in a malignant, devilish
spirit.

1 Timothy 4:5—“Sanctified by the Word of God and prayer.”

Here the last word means holy converse or communion with God, a personal meeting
and conference with Him. The word, prokopé, “advance,” how like
proskopé—“stumbling-block?” The close resemblance between the original words
helps to hint the lesson, that a trifling difference may turn what would be
progress into hindrance, both to self and others; and again, prokrima,
“prejudice,” how like prosklisis, “partiality—,” “Without prejudice, doing
nothing by partiality” (1 Timothy 5:21). May not the resemblance here hint
kinship?

James uses two kindred words, both rendered “gift,” James 1:17; one means the
act of giving—giving in its initiatory stage; the other the gift, as bestowed,
the boon when perfected. “Every good giving and every perfect gift” (comp.
Rotherham and Canon Fausset). The best commentary on Scripture is Scripture
itself—“comparing spiritual things with spiritual”—which yields a threefold
result, interpretation, illustration, illumination. The Bible is its own
lexicon, defining its terms; its own expositor, explaining its meaning; its own
interpreter, unlocking its mysteries. Astonishing acquaintance with God and the
things of God become possible through familiarity with this one Book, and
surprising skill in handling and wielding his sword of the spirit, is attainable
through practice in its use without recourse to outside aid.


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  CHAPTER 13: 12. BIBLICAL NAMES AND TITLES
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Biblical Names and Titles

Chapter 11

There is a distinct science of nomenclature—a system of names—in the Word of
God. Usually the prominent human names have a historic or symbolic significance,
closely related to the narrative. But uniformly divine names and titles are full
of meaning, and used sparingly and significantly. Upon them as a basis a whole
scheme of interpretation rests; even the order in which such names occur is not
accidental but designed, as constituting part of the lesson taught. The compound
names of Jehovah have a particular interest and importance. The Name and Nature
of God are uniformly used as equivalents. The leading name, Jehovah, occurs
11,600 times, and it is a blemish, if not a blunder, that it finds its way into
the English translation four times only (Exodus 6:3; Psalms 83:18; Isaiah 12:2;
Isaiah 26:4), shutting out the common reader from the full significance of
hundreds of passages, such as Psalms 8:1, which should read, “O, Jehovah, our
Lord.” The Jews, superstitiously fearful of needlessly pronouncing this august
name, substituted for it when reading aloud, “Adhonai,” “Lord;” and, so came in
the Septuagint version, the Greek equivalent, “kurios,” and in the English,
which followed the Septuagint, “Lord,” capitals indicating that the original is
“Jehovah;” but, practically, this covenant name, upon which Jehovah himself laid
such stress, is eliminated from both these versions. The meaning of Jehovah is
too complete to put into words. It seems a compound of the three tenses of the
Hebrew verb, “to be,” expanded in the familiar sentence, “Who is and was and is
to come,” conveying the idea of an existence to which past and future are also
present, the “I AM,” or the Ever-living One (Exodus 3:14; Revelation 1:8). As
used it suggests also the ever-loving One, being connected with grace and
salvation that have their origin in an eternal past, their outworking in
progressive present, and their perfect goal in an eternal future. Jehovah,
therefore, as the covenant name, conveys the conception of the Immutable One,
Whose purpose and promise are as unchanging as Himself, “the same yesterday and
today and forever.” Were this great name always reproduced in the English, and
especially in New Testament quotations from the Old, it would prove that our
Lord Jesus Christ is absolutely equal and identical with the Father; for
passages which, in the Old Testament contain the name, “Jehovah,” are so quoted
and applied to Him in the New as to demonstrate Him to be Jehovah-Jesus, one
with the God of the Eternal Past, Himself God manifested in the flesh, in the
present, and the coming God of the Future. This is the climax of all arguments
and evidences touching our Lord’s Deity, for example:

Hebrews 1:10 : “Thou, Jehovah, in the beginning hast laid the foundation of the
Earth,” etc. This is from Psalms 102:25-27, which whole psalm is addressed to
Jehovah, whose name occurs eight times. Yet this magnificent tribute to the
eternity and immutability of Jehovah, the Creator and Covenant God, is here
applied to His Son.

“Prepare ye the way of Jehovah” (Matthew 3:3, from Isaiah 40:3).

“Jehovah, our Righteousness” (Jeremiah 23:6; Romans 3; 1 Corinthians 1:30).

Most complete and conclusive is Revelation 1:8; Revelation 1:11; Revelation
1:17-18.

Taken together these passages present the Son of God in four aspects, anyone
alone proving His Deity: He is “The Alpha and Omega;” “The Beginning and the
Ending;” “The First and the Last;” “The Lord, who is and was and is to come, the
Almighty”—four descriptive phrases which are not mere repetitions of one idea in
different words.

“Alpha and Omega,” first and last letters of the Greek alphabet, suggest
literature—the written Scriptures; “Beginning and Ending,” the material
creation; “First and Last,” the Historic Ages, or Time-Worlds; “Who is and was
and art to come,” Jehovah’s Eternity.

Thus He is here declared, declares Himself, The Subject Matter of all Scripture;
The Creator of all worlds and creatures; The Controller of all History; The
Eternal, unchangeable Jehovah.

Rabinowitz said: “What questioning and controversies the Jews have kept up over
Zechariah 12:10 : ‘They shall look upon Me whom they pierced.’ They will not
admit that it is Jehovah whom they pierced, hence the dispute about the word
‘whom;’ but this word is simply the first and last letters of the Hebrew
alphabet—Aleph, Tav. Filled with awe and astonishment, I open to Revelation
1:7-8, and read these words of Zachariah, as quoted by John: ‘Behold, He cometh
with clouds; and every eye shall see Him, and they also that pierced Him;’ and
then heard the glorified Lord saying: ‘… I am the Alpha and Omega.’ Jesus seemed
to say: ‘Do you doubt who it is whom you pierced? I am the Aleph, Tav—the Alpha
and Omega—Jehovah the Almighty.’”

Three representative names are applied to the Son of God—“Jesus or Savior,”
“Christ” and “Lord.”

Jesus (Savior) is the human name, linking Him with humanity, whom He came to
save; Christ (anointed), the messianic name, with prophecy which He came to
fulfill; and Lord, the Jehovah name, with Deity, whom He came to represent and
reveal. These three names have, when used, a definite order. The historic order
is in the angelic announcement to the shepherds of Bethlehem—“a Savior Who is
Christ, the Lord” (Luke 2:11). On the Day of Pentecost, “God hath made that same
Jesus, both Lord and Christ” (Acts 2:36), Peter put last the name “Christ”—“the
anointed One”—for it was on that day that, having received of the Father the
promise of the Holy Spirit, He shed forth this anointing upon His people (Acts
2:33). When Paul uses the three names (Php 2:11) “Jesus, Christ is Lord,” he
puts “Lord” last, emphasizing the fact that every tongue is to confess His
divine Lordship.

These three names hint the historic development, for up to His crucifixion, He
was conspicuous as Jesus—after His resurrection and ascension, pre-eminent as
Christ, the anointed and anointing One; He will come again as Lord to reign.

These three names indicate also His threefold office and work—“Jesus” suggests
His career as a prophet, teaching men the truth; “Christ,” His priesthood,
atoning for sin; “Lord,” His kingship ruling over men. The priesthood came into
full exercise where the prophetic work ended, and the kingly begins where the
priestly terminates. These lines of separation are not absolute, yet they
indicate general facts. These three names likewise suggest man’s relation and
responsibility—Obedience to Him as Prophet; Faith in Him, as Priest; Surrender
to Him, as King.

It is very interesting to trace the compound names of Jehovah, such as
“Jehovah-Elohim,” “Jehovah-Jireh,” “Jehovah-Rophi,” “Jehovah-Nissi,”
“Jehovah-Shalom,” “Jehovah-Tsidkenu,” “Jehovah-Shammah” (compare Genesis 1:4;
Genesis 22:14; Exodus 15:26; Exodus 17:15; Judges 6:24; Jeremiah 23:6; Ezekiel
48:35.) The first of these seven compounds identifies Jehovah, God of the
Covenant, with the Creator; the second, with the Provider; the third, with the
Healer; the fourth, with the Victor; the fifth, with the Pacificator, or
Reconciler; the sixth, with the Justifier; the last, with the Indweller, the
presiding center and absorbing charm of the heavenly city. It would seem as
though there were not only a marvelous completeness here, but a designed order,
the thought progressing toward a culmination and consummation.

“Jehovah” is compounded with Jah three times in Isaiah, so that, in one case,
the names of God are duplicated and in another, triplicated! The name “Jah” is
probably not an abbreviation for Jehovah, but the present tense of the verb, to
be, and suggests Jehovah as the Present Living God. Though found but once in our
English Bible it is in the Hebrew in forty-nine cases—seven times seven.

Exodus 15:2; Exodus 17:16; Psalms 68:4; Psalms 68:18; Psalms 77:11; Psalms 89:8;
Psalms 94:7; Psalms 94:12; Psalms 102:18; Psalms 104:35; Psalms 105:45; Psalms
106:1; Psalms 106:48; Psalms 111:1; Psalms 112:1; Psalms 113:1; Psalms 113:9;
Psalms 115:17-18 (2); Psalms 116:19; Psalms 117:2; Psalms 118:5 (2), Psalms
118:14; Psalms 118:17-19; Psalms 122:4; Psalms 130:3; Psalms 135:1; Psalms
135:3-4; Psalms 135:21; Psalms 146:1; Psalms 146:10; Psalms 147:1; Psalms
147:20; Psalms 148:1; Psalms 148:14; Psalms 149:1; Psalms 149:9; Psalms 150:1;
Psalms 150:6 (2); Isaiah 12:2; Isaiah 26:4; Isaiah 38:11 (2).

Why Jah should be thus used, if only a contraction for Jehovah, cannot be seen.
But if meant to emphasize Jehovah’s present activity and oversight, the Presence
of God in daily life, we can easily account for its use. In each case, there is
some reason why this aspect of present, living interposition is emphasized.
Canon Cook says it was doubtless chosen by Moses in the first instance of its
use to draw attention to the promise ratified by the name, "I am.” This name is
first found in Exodus 15:2.

“My strength and my song is Jah;

He is become my Salvation,” Exodus 15:2.

Here obviously, the stress is upon Jehovah’s immediate interposition in
appearing at the very instant of peril to overwhelm foes close on their heels,
when delay would have made escapes impossible. Hence, this the first choral
refrain of Miriam’s triumphal hymn first uses the name Jah. The name next occurs
in connection with Moses’ altar, called Jehovah Nissi—after the defeat of
Amalek—when again Jehovah showed Himself a present deliverer. In the first
instance of Jah in the Psalms, Jah is extolled as One Who rideth upon the
heavens, a father of the fatherless, and a judge of the widows, bending over us,
as the overreaching skies, and to the destitute and desolate, an ever present
Helper.

Again in Isaiah 12:2, when the refrain of Miriam’s song is quoted, the same
exact name is combined with Jehovah:

“My strength and my song is Jah Jehovah,” for both present and future
deliverances are celebrated. Again in Isaiah 26:4 the Song of Salvation:

“Trust ye in Jehovah forever; For in Jah Jehovah is the Rock of Ages!”

He is a present and a perpetual support and security. In the last instance of
the use of Jah by Isaiah (Isaiah 38:11) it occurs twice, in Hezekiah’s lament.
Facing immediate death, he says, “I shall not in the land of the living, see
JahJah,” that is, no more in the experiences of a present daily life is he to
behold this present God. The compounds of Jah are equally instructive:

“Hallelujah”—“praise ye Jah”—first occurring in Psalms 106:1. “Jehovah, the
omnipotent God, reigneth”—a present ruler. When the names of God are interwoven
with human names, it is always with a particular purpose and meaning; including
the exact name chosen in each case. The name “Abram” was enlarged to “Abraham,”
and “Sarai” to “Sarah,” by incorporating a syllable of Jehovah’s name, as
“Hoshea” was changed to “Jehoshua,” or “Joshua,” indicating in these parties a
special property of Jehovah, a special relation to Him. “Jeconiah” and
“Jehoiachin” differ only in the transposition of the two elements composing the
names: both mean “Jehovah will establish.” In Jeconiah, the sign of the future
tense being cut off, the meaning becomes, “Jehovah establishes.” Probably,
originally called Jehoiachin (2 Samuel 7:12) when he ascended the throne, and
required to take a new name, he chose simply to transpose the two parts of the
old one so as to keep its good omen. But Jeremiah shortened this name to
“Coniah” (Jeremiah 22:24; Jeremiah 22:28; Jeremiah 27:1), cutting off the notion
of futurity, implying that Jehovah would not establish such a prince, as the
events proved, for, after a reign of three months, he was carried captive to
Babylon.

Jacob’s name was changed to “Israel,” not “Jehovah,” but “El,” being
incorporated with the new name, “El” hints at Almighty Power, as specially
manifested to Jacob, and is in all God’s transactions with him, it is “El,” not
“Jah” that is memorialized. In Genesis 35:11, God said to him, “I am El
Shaddai,” the third instance in which these two names occur (Genesis 17:1;
Genesis 28:3). Note the names “Bethel,” “Peniel,” “Israel,” “El-elohe-Israel,”
meaning; “House of El,” “Face of El,” “Prince of El,” etc. Jacob refers to God’s
revelation to him by this name. In Genesis 43:14, he says, as to Benjamin, “El
Shaddai give you tender mercy before the man!” In his final, prophetic blessing
of Joseph (Genesis 49:25):

“From the El of thy father there shall help be to thee, And with Shaddai there
shall blessings be unto thee.”

“El” set forth God’s might, and Shaddai His exhaustless bounty, so that together
they express The All-bountiful One.

Marked significance often attaches to human names such as “Adam,” red earth;
“Jacob,” Supplanter; “Samuel,” asked of El; “Micah,” who is like Jah? “Malachi,”
my messenger. Our Lord called James and John “Boanerges,” sons of thunder,
because of their impetuous temper; Simon He called Peter, etc.


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  CHAPTER 14: 13. SCRIPTURE DIALECT AND SELF DEFINITION
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Scripture Dialect and Self Definition

Chapter 12

Human literature requires a lexicon and often a library of reference books, to
disclose its meaning. For the most part the Word of God is its own dictionary
and library of reference. Within its own compass may be found either the direct
or indirect definition of its own terms, making the careful student in a large
measure independent of outside help, and so enabling even the poor and simple to
learn its meaning, and bringing it within universal reach.

Scripture definitions form a distinct department of Bible study. When the Holy
Spirit gives the equivalent of His own terms there is no room for conjecture;
and, in all most important cases, we are taught in what sense Scripture words
are employed. Where such equivalents are given, if substituted for the words or
phrases they define, the sense is made clearer, and often erroneous notions
corrected.

Hundreds of Scripture words are thus informed with a new significance. Though
taken from terrestrial tongues they acquire a new celestial meaning by
association with heavenly things; and as, in many cases, God has given us His
own definitions, or equivalents, it is interesting to gather a sort of glossary
of such terms, thus making a Bible lexicon. Probably no important word would be
found undefined or without material for definition; and Bible definitions thus
constructed, should be adhered to, as guides to the understanding of Scripture,
for so, without outside help, the most unlettered may come to knowledge.

One prominent definition is that of Faith.

Hebrews 11:1—“Now, Faith is the substance of things hoped for; the evidence of
things not seen.” This is probably less a definition of faith itself than a
description of its effects, when it controls our experience, in giving, to what
is future, reality and verity, and, to what is unseen, substantial value and
visibility. Two classes of objects are dreamy and shadowy; the invisible and the
far-distant. Being so constituted as to be most influenced by sensible and
present objects, what lies behind that double veil of invisibility and futurity,
is proportionately unreal and uninfluential. Faith gives vividness and
presentness to what is unseen and distant. But faith has, in at least four
cases, an indirect definition. Luke 1:45—“Blessed is she that believed that
there shallbe a performance of those things which were told her from the Lord”
(Marg.).

Acts 27:25—“I believe God that it shall be even as it was told me.”

Romans 4:21—“Being fully persuaded that what He had promised He was able also to
perform.”

Hebrews 11:11—“Sarah judged Him faithful who had promised.” From such Scripture
it is easy to frame a definition of Faith; it is belief, persuasion, judgment,
that God is both able and faithful to perform what He has promised, and that
there will be such performance. A kindred definition is found in John 1:12 : “To
as many as received Him… even to them that believe on His name.” Here receiving
is the equivalent of believing; and believing, of receiving. The importance of
this definition is immense, since the actual possession of Eternal Life depends
upon it. In John 20:31 the object of the whole gospel record is stated to be
that men might believe, and believing have life; and so, in the very beginning,
it is made plain what it is to believe. In the narrative believing is referred
to about fifty times; and in every case if receiving be substituted, the sense
is perfect. For example, John 3:16 : God so loved… that He gave His only
begotten Son that whosoever receiveth Him might have Everlasting Life, etc.

Thus no reader need lose the gift of God which is eternal life through Jesus
Christ our Lord, by not understanding how to believe. He has only to receive him
as God’s gift, and receiving is so simple that it needs no defining.

Love is defined:

“Love is the fulfilling of the Law” (Romans 13:10). “This is the Love of God
that we keep His commandments” (1 John 5:3). The former text defines Love to Man
and the second, Love to God. Love to man is the principle that works no ill to
one’s neighbor; and Love to God, the kindred principle that yields obedience to
all His commandments—benevolence, man-ward and obedience, God-ward. How that
lifts love above any mere sentiment, caprice, emotion or even affection, to the
level of unchanging principle of life, what James calls the “Royal Law!”

Love, in that highest sense of unselfish benevolence is also a new term in
Scripture. It is more than either the complacent affection that responds to
worth in others, or the selfish principle that reciprocates favors or
anticipates them (compare Matthew 5:14-18).

Sin is defined:

“Sin is the transgression of the Law” (1 John 3:4).

“To him that knoweth to do good and doeth it not, to him it is sin” (James
4:17).

“Sin that dwelleth in me” (Romans 7:20).

Here the first definition includes all sins of commission—the second of
omission; and so the Westminster divines got their definition: “Sin is any want
of conformity unto, or transgression of, the Law of God.” The last suggests a
further idea of sin as an inborn, inbred, indwelling propensity and tendency.

Repentance is both defined and described in 2 Corinthians 7:9-11. In its essence
it is “sorrow after a godly manner”—literally, a sorrow according to God—a
phrase thrice repeated here—and contrasted with a sorrow according to the world;
one working life and salvation, the other death and condemnation. True
repentance looks at sin as a crime against God primarily, in contrast with mere
regret for consequences or remorse of conscience which drives to despair and
sometimes suicide.

Among other valuable definitions note the following:

“The Carnal mind is enmity against God.”

“To be Carnally minded is Death.”

“To be Spiritually minded is Life and Peace” (Romans 8:6-7).

These definitions are doubly valuable: they give us the equivalents of the
“Carnal mind” and the “Spiritual mind;” and, conversely, the equivalents of
“life” and “death” in the spiritual realm. The only time death is defined in the
Word of God it is made the equivalent of minding the flesh, which, again, is the
equivalent of that “enmity against God” which “is not subject to the Law of God
neither indeed can be.” Here then we learn that Eternal Life is equivalent to
the spiritual mind—which is a supreme preference for God, and subjection to His
Will; and spiritual death is a supreme preference for self with a corresponding
enmity toward His Will. This we regard as one of the most noteworthy of all the
biblical definitions of its owns terms, and a light upon a mystery the wrong
solution of which has misled many.

Here the habitual, engrossing preference for Carnal things, in a word the
dominance of self life, is seen not only to lead to death but to be death; and
the corresponding preference for spiritual things, the enthronement of God in
place of self, as the equivalent of life and peace. No argument is so potent, as
showing how baseless is the doctrine of “annihilation,” so far as it rests on
the statement that “when the Bible says ‘death,’ it means death.” Certainly,
but, according to this, death is not the extinction of being—not destruction,
but alienation, putting self in the place of God, while life is not existence,
but the supreme preference for God that evidences our oneness with Him by
participation of His nature. Hence also Life may be “more abundant,” as
fellowship with God becomes more intimate and constant, increasing in power,
wisdom and joy (John 10:10). Taken as a whole the Word of God reveals a present
life, and beyond that another life, beyond which is no death; and a present
death, and beyond that, a second death, and beyond that, no life (Dean Alford).

Hardness of heart is indirectly defined by close association with blindness,
deafness, a conscience seared with a hot iron, a general condition of “being
past feeling” (Ephesians 4:19). It is in the moral nature what loss of sensation
is in the physical, and suggests a kind of spiritual paralysis as when both
sensor and motor nerves no longer act.

Changes of meaning of the same word must be traced by a careful comparison of
its use and study of context. The word diatheke, translated “covenant” and
“Testament,” is found thirty-three times in the New Testament. It always means a
divine arrangement or disposition, something ordered and established by decree;
sometimes a mutual arrangement, a compact between two or more contracting
parties—a covenant; and at others a disposition by one party in favor of
another—a testament. The former meaning easily passes into the latter, because,
man having broken all mutual covenants between himself and God, the Lord Jesus
Christ becomes the contracting party in the new covenant on behalf of man. Now
note (1) He cannot fail and hence the new covenant will never be forfeited; and
(2) He makes provision for man’s previous failure and forfeitures and by His
death, as covenant Head, qualifies the body of heirs to receive the inheritance.
Hence, the covenant becomes also a Testament, depending on the death of the
testator. This progressive transition in meaning may be traced from Hebrews
7:22, through 8:6-10 to 9:15-17.

There is also a Scripture dialect and usage. This is a sort of indirect
definition. Usus loquendi is a technical term for usage in language, whether in
speaking or writing. Every language has its idioms, peculiar meanings attaching
to words, which undergo modifications in time, and change with periods.
Individual authors also have their modes of expression so that to ascertain the
sense in which words are used is often a necessary clue to style and sense. The
Scriptures use words and phrases in a way of their own, and we must discern this
to make interpretation accurate and authoritative. The Word of God can be truly
fathomed in its deeper teaching only by those who recognize this Law of Higher
Significance.

Human writers have often shown marked individuality of expression as well as of
thought, and use words and phrases in a characteristic way, exemplified in the
case of such as Bunyan and Burke, Addison and Carlyle, Shakespeare and Bacon.
One has to become familiar with their idiosyncrasies of style, to penetrate to
the real inner chambers of their mind and meaning. The Author of Scripture,
having only the imperfect medium of human speech for conveyance of His thought,
was compelled to invest many words with a new significance. Hence arose His
scriptural usus loquendi—a peculiar and original sense, attaching to many words
and phrases, due to their being vehicles for divine ideas. Phraseology became
elastic, expanding to contain and convey larger conceptions than ever before.

Christianity has introduced among men not only new words but new ideas likewise,
so that old words have become invested with new meanings.

Humanity is a word you look in vain for in Plato and Aristotle. The idea of
mankind as one family, as the children of one God, is an idea of Christian
growth, and the science of mankind without Christianity, would never have sprung
into existence.

Take for example Humility, in the New Testament. This word, borrowed from the
Greek (tapeinophrosunè)—is used but four times, and literally means
self-abasement, and suggests meanness of spirit. To the Greek it suggested an
outward prostration, a demeaning of oneself before another as a slave abases
himself before his master. The Greek mind knew nothing of that voluntary laying
aside of glory and excellency that leads even a master to become a slave, and
prompted the Lord of Glory to humble Himself and become obedient unto death,
even the death of the cross! John 13:4-5, is a definition of humility by action,
the Lord Jesus girding Himself with the slave’s apron, to do for His disciples
the most menial act of drudgery.

Christian humility is a virtue of so high an order that it may be doubted if any
other outranks it. It is a noble condescension which in its very lowliness is
lofty, and in its very loveliness unconscious, for it is not merely doing what
is humble, but not thinking of oneself more highly than one ought to think. It
is at bottom not any form of outward demeanor but an inward habit of self
abasement and self oblivion, that inner spirit, meek and quiet which is the one
ornament, the hidden man of the heart which is in God’s sight of great price. To
know in what specific sense words and terms are employed by any writer, is to
have, so far, keys to unlock his meaning. It pleases the author of Holy
Scripture to provide, in the Bible itself, the helps to its understanding and
interpretation. If all doors to its secret chambers are not left open, the keys
are to be found; and part of the object of leaving something obscure, instead of
obvious, is to incite and invite investigation, to prompt us to patient and
prayerful search. Its obscurities awaken curiosity and inquiry, and study is
rewarded by finding the clue to what was before a maze of perplexity.


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  CHAPTER 15: 14. VERBAL CHANGES AND VARIATIONS
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Verbal Changes and Variations

Chapter 13

One of the highest marks of a master hand in literary style is the care
manifested in distinguishing between words, in the changes made in the use of
words, and in the use of one case, number, person, voice, mood, tense,etc.Here
again the author of the inspired Word reveals His skill and wisdom. It may be
doubted whether in a single instance the peculiar forms of expression are
accidental or undesigned. Deeper study on the reader’s part always reveals
intelligent purpose on the author’s part. In Psalms 91, there are changes in the
use of the personal pronoun which indicate a sort of dialogue:

“He that dwelleth” (Psalms 91:1).

“I will say of the Lord” (Psalms 91:2).

“Surely He shall deliver thee” (Psalms 91:3).

“Because He hath set His love upon me” (Psalms 91:14).

These changes of person and case divide the Psalm into four parts, and hint
three separate speakers:

1. The Angel of the Lord, or a prophetic teacher, in Psalms 91:1, announcing a
benediction upon the believer who dwells in God.

2.The Believer, responding, and declaring Jehovah to be his refuge and fortress,
his God in whom he will trust.

3. Then again the first speaker, expanding upon the blessing announced in the
opening verse (Psalms 91:3-13).

4. Jehovah Himself speaks, confirming all that the angel or prophet has said
(Psalms 91:14-16).

Some think this “Psalm of Life,” like the previous “Psalm of Death,” is by
Moses, and may have been written to commemorate the deliverance at the time of
the Passover to which it is so appropriate. In Psalms 109, there is a most
noticeable change of number and person. In Psalms 109:1-5 the plural “they” is
prominent; and again, after Psalms 109:20. But from Psalms 109:6 to Psalms
109:19, the singular “he” and “his” and “him” is found thirty times. Here again
this divides the psalm into three parts, and if the word “saying” be understood,
at the close of Psalms 109:5, the whole imprecation that follows, down to Psalms
109:19, becomes not the psalmist’s prayer for vengeance on his adversaries but
their imprecation of curses upon him, and renders the whole psalm luminous. We
then see a persecuted man of God, cursed by enemies, but giving himself unto
prayer, and finally committing their whole judgment to Jehovah: “Let them curse,
but do thou bless,” etc. This relieves what is otherwise one of the bitterest of
the imprecatory psalms of its character as such; and, instead of the psalmist
dealing in cursing, and indulging a vindictive spirit, he is seen as a patient
sufferer under reproach, who answers not back; who, “when reviled, reviled not
again; when he suffered threatened not, but committed himself to Him that
judgeth righteously,” like His Master after Him (1 Peter 2:23). In Isaiah 6:8,
the voice of Jehovah asks, “Whom shall I send? and who will go for us?” a
possible hint of the Trinity, as though Jehovah had inquired whom shall I, as
God, commission, and who will accept the errand and offer to represent Father,
Son and Spirit in the discharge of duty. This question, read in the light of the
New Testament, is made most suggestive; for, after our Lord taught men more
plainly of this commission, it began to be seen that we are not only witnesses
to God the Father, but to God the Son, as the world’s Redeemer, and co-witnesses
with the Holy Spirit (compare Isaiah 43:10; Acts 1:8; John 15:26-27). It is as
though, in a human firm, one of three partners acting in behalf of the other
partners, calls for volunteers, who nevertheless represent the whole firm; or,
as when a soldier accepting some special mission at the call of his general,
serves the whole government that he represents. In our Lord’s primary lesson on
almsgiving, prayer and fasting (Matthew 6:18), He uses very conspicuously the
second personal pronoun, “thou,” “thy,” “thee.” Although He begins with the
plural, “Take heed that ye do not your righteousness before men to be seen of
them,” immediately after as He proceeds to details, He changes to the singular,
“Therefore, when thou doest thine alms, do not sound a trumpet before thee.” And
in these three verses about almsgiving (Matthew 6:2-4), this singular number
occurs eight times. Again in the two verses following (Matthew 6:5-6) about
closet prayer, the singular is found expressed ten times; and again in the
directions as to fasting (Matthew 6:17-18) eight times. Surely there is some
great lesson here, for beside the express use of the singular, “thou” is implied
in the verbs used also. Our Lord is impressing the need of privacy as in
contrast with publicity. There is danger in display of giving, praying, fasting;
the foremost necessity is to do all these as unto God—in His presence, with
regard to His recognition, and solely for His glory. In almsgiving the great
peril is the love of human approbation; in prayer, undue attention to human
hearers and observers; in fasting, desire to be conspicuous as humble and
devoted to a religious life. The great Teacher impresses the need of what Jeremy
Taylor calls, “the practice of the presence of God;” and insists upon the
suppliant soul learning the great lesson of secret prayer, shut in with God
alone. The presence of any third party prevents the highest success in the
practice of the presence of God, because it diverts the mind and divides the
attention of the suppliant. And so, in other religious duties: to get sight of
man is often to lose sight of God, and to seek human observation and approbation
is absolutely fatal to all true acceptance, and forfeits God’s observation and
approbation altogether. Notably also our Lord returns to the plural “ye,” in
Matthew 6:7-8, because He is probably referring to collective prayer in public
assemblies and not to private closet supplication. In Luke 22:31-32, our Lord
first warns all the disciples of an evil design and device of the Devil—“Behold
Satan hath desired to have you”—you all—“that he may sift you as wheat;” then,
foreseeing that Peter, especially, would fall into his snare, and thrice deny
Him, added, “But I have prayed for thee, that thy faith fail not,” etc. In Hosea
10:9, “O Israel, thou hast sinned from the days of Gibeah! There they stood,”
etc. The change to the third person and plural number removes them as to a
greater distance. The singular “thou” is much more expressive of endearment and
intimacy and harmony. A long course of sin has resulted in alienation. It
reminds of the pathetic plea, “Only call me ‘thou’ again!” In Isaiah 3:1, Stay
and Staff are respectively masculine and feminine forms of the same word, an
Arabic idiom for including everything of the nature of a support, as the
succeeding verses show—whatever was their dependence—mighty man, warrior, judge
or prophet—counselor, captain, artificer, orator—all, even Jehovah Himself,
their only real stay or staff.

Hengstenberg calls attention to Ecclesiastes 7:23-29, where the whole passage
turns upon a feminine verb, “Koheleth”—the “preacher,” or “convener” or
assembling one is conceived here as an ideal female and hence here only in the
book is Koheleth connected with the feminine verb (Ecclesiastes 7:27). Solomon
found no snare so ruinous as that of strange women—idolatrous women. And here
earthly, sensual, devilish wisdom is contrasted (as with James 3:15; James 3:17)
with the wisdom from above, answering to an ideal woman. Everywhere in this
book, until now, Koheleth is masculine, but here the gender is changed. And here
is the conclusion—“counting one by one,” comparing or contrasting one with the
other—among the thousand wives and concubines Solomon had not found one who was
not a snare, certainly not one who could represent to him the Heavenly Wisdom.
In the book of Revelation two women are again strongly in contrast—the harlot—an
apostate church—and the Bride—the church of the Redeemed. A remarkable
transition takes place at Isaiah 53:11. The word “servant” has always hitherto
been in the singular; but from that point on is in the plural. Here it is “My
righteous Servant;” but, in Isaiah 54:17, “This is the heritage of the servants
of the Lord,” plural, and in Isaiah 65, seven times, “my servants;” always in
the plural (compare Isaiah 65:8-9; Isaiah 65:13; Isaiah 65:15). Some find a hint
in this “new name,” the forecast that, in the latter days, disciples were to be
called “Christians.” The point of transition from singular to plural is this:
“He shall see of the travail of His soul, and shall be satisfied.” By his
travail He is to become the parent of innumerable offspring, and the “Righteous
Servant” of Jehovah is so identified with His spiritual seed that henceforth we
read only of “the servants of Jehovah.”

Mark the change of pronoun in Psalms 81:16, “He should have fed them also with
the finest of wheat; And with honey out of the rock should I have satisfied
thee,” as though Jehovah yearned to speak, not as a narrator, but as a covenant
God, directly to them, one last word—“I would have satisfied thee.”

One of the most noticeable changes of gender is found in John 6:37-40 :

All that the Father giveth Me, shall come to Me; and him that cometh to Me, I
will in no wise cast out. For I came down from heaven, not to do Mine own will,
but the will of Him that sent Me. And this is the Father’s will which hath sent
Me, that of all which He hath given Me, I should lose nothing, but should raise
it up again at the last day. And this is the will of Him that sent Me, that
everyone which seeth the Son, and believeth on him, may have everlasting life:
and I will raise him up at the last day.

Notice the changes:

“All that the Father giveth Me.”

“Him that cometh to Me.”

“All which He hath given Me.”

“That everyone.”

“I should raise it up.”

“I will raise him up,” etc.

A designed change of gender here runs throughout; and alongside of it, the
conception of a sort of collective neuter mass—“all,” “it”—resolved into
masculine individuality—“everyone,” “him.”

There is at first a general, abstract statement of a gift of the Father; then a
concrete, individual statement of the effect and realization of it; first, an
unredeemed body of humanity, like a dead mass of matter, without individual life
or character—“As for all that which He hath given me I should not lose of it.”
Then this same dead mass of humanity, after the Son has vivified it, alive; it
has developed individuality in developing vitality. Somewhat as a dead mass of
matter takes form in living foliage, a million separated stalks and stems with
endless variety of leaf, bloom fruit, so this mass of humanity is filled and
thrilled with a new divine life, transformed, transfigured, glorified.

“O, the happiness of the man who walketh not,” etc.Psalms 1:1.

“Happiness” is found in the Hebrew, only in the plural, as though to indicate
its manifold sides and aspects, or, better still, that God’s blessings never
come singly or alone, but always in multitudes or companies. “Goodness and mercy
shall follow me” (Psalms 23). In Galatians 5:19-22, the works of the flesh are
contrasted with the fruit of the Spirit. All these fleshly works may not and do
not always appear in the same unregenerate man, but in every true child of God
the fruit of the Spirit may be looked for, though not all in equal development,
for these nine gracious characteristics all belong, like grapes, upon one
cluster: the first three, “love, joy, peace,” pertain especially to God; the
next three, “long suffering, gentleness, goodness,” to man; the last three,
“fidelity, meekness, self-control,” to self. In 1 John 1:8-9, “Sin” represents
the depraved nature or tendency. “Sins,” are the violations of law, the
out-breakings of sin.


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  CHAPTER 16: 15. SCRIPTURAL PRECISION AND DISCRIMINATION
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Scriptural Precision and Discrimination

Chapter 14 The Spirit of God uses language with divine discrimination, not only
when erecting bold landmarks and limitations, but in drawing lesser lines of
demarcation and distinction. Matters which seem minute may not safely be
overlooked or disregarded, for minor particulars often help to define and
explain major statements. Only by tracing these lesser features, both of thought
and language, do we avoid confusing things that differ, or missing delicate
shades of meaning which evince the work of a divine artist. The law of critical
thoroughness should govern all biblical study. Nothing should be deemed
unimportant in the sacred narrative. To know the parties in a transaction, the
place, time and circumstances, the causes and consequences of an occurrence—all
are needful. “The historical what, its chronological when, and its geographical
where, make history, chronology and geography substantiate the truth of a
statement” (Rev. G.L. Wilson).

Dr. Howard Osgood, a most thorough student, who searches the scriptures with
microscopic eyes, in the following summary gives an example of minute
investigation:

Exclusive of proper names, the Hebrew Old Testament contains 6,413 different
words; of these 1,798 are used but once; 724, twice; 448, thrice; 3,443, more
than thrice. In the New Testament, Greek, there are 4,867 different words; of
these, 1,654, used but once; 654, twice; 383 thrice; 2,176, more than thrice.
Thus the Bible contains in its vocabulary only 11,280 different words. Isaiah
uses altogether but 2,186 of which 1,924 are common, and only 262 unique—so
brief is the scripture vocabulary, and so simple its dialect.

Mr. Newberry reckons the names of God as found in the Old Testament, taken
together, 10,900 times; Adhonai, 290; El, and Elohim, 2,833; Jehovah, 7,000,
etc.

What an extraordinary book that must be that makes even such masters in
literature feel compensated for such painstaking precision in examining into
details! It is superficial acquaintance with the Holy Scripture that makes
erroneous interpretations so easy and perilous.

It is the aggregation of the littles that makes the whole. “Trifles make
perfection, and perfection is no trifle,” as said a great artist. As a great
door swings on small hinges, a single adverb or preposition, article or even
particle, may help to give definition or direction to a thought of God, or, like
a delicate stroke of a pencil, assist in the delineation of a portrait. We are
not competent to judge what is of little importance in the inspired Word of God,
and nothing should be so deemed in such a study; we should mark minutely the
force of particular words or phrases, believing that the Spirit of God selects
words with full understanding of their meaning and chooses unerringly and with a
reason. Those expressions should be specially noted which He uses to convey
great leading thoughts and so lifts to a high level of importance.

Critical thoroughness is the only worthy way of studying the Word of God. The
exact language of Scripture often proves a comment, if not a commentary, on the
truth taught; indeed divine discrimination is the more needful because of the
fixed ideas and associations connected with human speech, that men may not be
misled into transferring to divine things the imperfection and infirmity
inseparable from the human.

Some examples of scriptural precision may help to exhibit this exactness and
illustrate its moral uses. For instance, our Lord never addressed disciples as
“brethren”—adelphoi—until after He had risen from the dead, who was Himself “the
first born from the dead,” “the first fruits of them that slept.” Not till then
were believers made “sons” and “heirs of God through Christ,” and so prepared to
claim full privileges of such sonship. Hence also the marked change of language
from “children” to “sons,” as in Galatians 4:5-7. In Psalms 22:22—which Psalm He
appropriates to Himself—after He had been delivered from His sufferings, He
claims the “great congregation”—the “many sons” of Hebrews 2:10 as His
“brethren;” and, on that first Easter morning, for the first time, He says, “Go
tell My brethren”—“go to My brethren, and say unto them, ‘I ascend unto My
Father and your Father’” (Matthew 28:10; John 20:17). In 1 Corinthians 9:21,
Paul describes himself as “not being without law to God, but under the law to
Christ.” Here the original words are anomos and ennomos—a delicate and designed
contrast—literally, “not an outlaw but an in-law.” The two words convey the
contrasted ideas of being outside of all legal restraints on the one hand, and
voluntarily within them on the other.

Discrimination in terms is often very significant and important.

Lazarus, “the beggar, died and was carried by the angels to Abraham’s bosom.”

“The rich man also died and was buried” (Luke 16:22). No “burial” for the
beggar, but a stately burial for the rich man—the pauper’s body hustled into a
hole without ceremony; the rich man’s corpse attended to its costly sepulcher,
by a funeral cortege and worldly display. But, beyond the earthly—what a
contrast again—a convoy of angels for the beggar—but what of the other! Had our
Lord no intention to suggest all the contrasts here so singularly exhibited? The
word in John 20:7, “Wrapped together,” fails to convey the true significance.
The original means rolled up, and suggests that these cloths were lying there in
their original convolutions, as they had been tightly rolled up around our
Lord’s dead body. In John 19:40, it is recorded how they tightly wound—bound
about—that body in the linen cloths—how tightly and rigidly may be inferred from
the necessity of loosing Lazarus, even after miraculous power had raised up the
dead body and given it life (John 11:44). This explains John 20:8, “And he,
John, saw and believed.” There was nothing in the mere fact of an empty tomb to
compel belief in a miraculous resurrection; but, when John saw, on the floor of
the sepulcher, the long linen wrappings that had been so tightly wound about the
body and the head, lying there undisturbed, in those original convolutions, he
knew nothing but a miracle could have made it possible. Is there not an
important moral and spiritual lesson here? Is not the believer to see here a
type of his own deliverance in Christ, from the previous habits of sin which
have so tightly wrapped their restraints about him that he is powerless to walk
with God? They are to be regarded and treated as cerements of the sepulcher,
what pertains to the old man, and left behind in the place of death—put off by
divine power that the new man may put on the new garments of a resurrection
life.

Delicate shades of meaning, often disclosed only by careful study, in many cases
convey salutary suggestions in holy living. In James 1:6, a wavering disciple is
likened to “the surge of the sea, driven with the wind and tossed.” The sea,
when agitated by the wind has two marked motions: one, to and fro, which is
called “fluctuation;” and another, up and down, which is called “undulation.” To
both of these the writer refers. A sea wave cannot stay anywhere—if it is
propelled forward, it recedes backward; if lifted upward, it sinks downward. And
so a half-believing soul; whatever onward or upward impulse he gets he cannot
retain. He relapses and returns to his former position and condition. He has no
staying qualities. And it is the surge of the sea that is here referred to, the
most frothy, the least substantial and stable, of anything about a wave. It is
light, swept hither and thither by the wind, and forms and disappears again
rapidly. What a simile to represent inconsistency and inconstancy in a praying
soul, that can neither hold fast God’s promise and faithfulness, nor maintain
any advanced position of faith when once it is secured?

Words that seem unimportant, and even particles that appear insignificant, have
their place and use. It is another disadvantage of not being familiar with the
original that the force of many of these “jots and tittles” is not easily
transferred to another tongue. For instance, in Php 3:8, five small particles
occur in succession—“but, indeed, therefore, even also do I.” How hard to convey
the significance of all these little words! Especially emphatic are two, “en
de,” in Php 3:13, translated “but this one thing I do;” what Paul says is, “but
one.” The very brevity of the phrase leaves no more room for the imagination to
invest it with meaning: it suggests not only what he does, but what he desires,
aims at, sets before him, as the all engrossing object and goal. In Mark
13:14-32, two words continually recur (tauta and ekeinos), translated, “these,”
“those,” “that.” They indicate, however, two classes of events, one nearer at
hand, the other more remote, the former preparing for the latter. When we read
how: “The Lord commended the unjust steward because he done sagaciously” (Luke
16:8)—it is not the Lord Jesus, but the lord of the steward—his master, that is
meant. “Shall He find the faith on the earth?” (Luke 18:8). The definite article
here must indicate definite faith—some think, the faith in a prayer-hearing God;
others, the faith in a divine avenger and retribution; others, the faith in the
Second Advent. To make the faith specific and definite, not general, vague and
indefinite, gives point to the parable.

Some scholarly student might do great service by a treatise on the use and force
of such words as “wherefore” and “therefore,” especially in Paul’s epistles.
They are the connecting links in argument; one connects it with something
already stated or demonstrated; the other with what is to follow. The
“Wherefore” in Hebrews 12:1 links the lesson on affliction with the whole
preceding history of triumphant faith: and in Romans 12:1, the “Therefore” sums
up the whole argument of the eleven chapters that go before.

“The preposition, ‘en,’ is applied to the Holy Spirit when it is about the
disciples that the statement is made; but ‘dia,’ when it is about Christ.”

Individual words bear very close study. For example, in Hebrews 4:2, the word
rendered “mixed,” refers primarily to the process whereby, in the animal system,
food taken into the body for nutritive purposes, is mixed with those secretions
intended by nature for assimilation and appropriation to bodily wants, which is
a threefold process: 1. Mastication, whereby food is mixed with saliva; 2.
Digestion proper, whereby in the stomach it is mixed with bile and transformed
into chyle; and 3, Absorption, whereby in its passage through the alimentary
canals, it is taken up by the lacteal vessels and actually mixed with the blood,
becoming a part of the body, displacing waste tissue by new material.

Upon this threefold process everything depends, strength and health, vigor and
even vitality. And, in fact, if the aliment be not so mixed with ptyalin, bile,
pancreatic juice, etc., it is harmful instead of profitable, a source of disease
and death. How striking the lesson as to the need of mixing the word heard with
meditation and prayer and holy examination of self, that it may be incorporated
into practice, and affect our whole habit and frame of mind and heart and
conscience and will, and reappear in our speech, conduct, frame of spirit, and
whole life, becoming an integral part of ourselves! (comp. Psalms).

Another example of the need of observing the exact language of the inspired Word
is found in the threefold parable of Luke 15. Usually even commentators fall
into the error of reckoning here three parables, instead of one in three parts.
But the record is explicit: “He spake this parable unto them” (Luke 15:3). The
whole chapter is one parable: subject, “The Lost, found.” There are three
divisions, closely interrelated; the lost sheep, found by the shepherd; the lost
silver-piece, found by the woman; the lost son, found by the father. The point
of unity is thus easily seen. But why the parable is threefold will appear on
further examination. In the finding of the lost there are two great aspects:
first, the divine side, and second the human. The first and second parts show
God seeking man, man being passive. The sheep is found and carried back by the
shepherd; the silver-piece is found and replaced on the woman’s necklace. Did
the parable end here, man might infer that he had nothing to do but wait for God
to seek and find him. Hence a third part of the threefold parable in which man’s
part in his recovery is seen. It is now God who is comparatively passive and man
who is active—he who wanders from God, finds himself and goes back to the
father. It is only as both sides are seen that the whole truth is apprehended.

Possibly there is another reason for this threefold arrangement: the shepherd
seeking the lost sheep may represent the Son of man seeking the lost sheep of
the House of Israel; the woman, seeking her silver, the Spirit, in the church,
recovering backslidden members; and the Father and son may represent the wider
relation of God the Father to his universal human family. The exact order of
words often contains in itself a valuable lesson.

It may seem unimportant whether we read 1 Thessalonians 5:23—“Your whole spirit,
soul and body,” or body, soul and spirit. But there is a reason—there may be
many—for the inspired order. Not only is the spirit the highest part in man’s
complex being, but it is here that the God of Peace begins when He would
sanctify us wholly. He illumines man’s spiritual being with His Light of Truth,
quickens it into new energy and vitality by His Eternal Life, and renews it by
His Love. Then through the transformed spirit, He reaches the soul with its
emotions, desires and propensities; and through that, reaches downward and
outward to the body with its appetites and lusts. Man’s mistaken method is too
often the reverse. He begins with the body, and hopes by improving the physical
conditions and material surroundings to prepare the way for mental improvement
and culture and so finally uplift and enlarge the spiritual being. God’s way is
to begin with the highest and work toward the lowest. A Hebrew scholar, a Jewish
Rabbi, has said that curiously enough, the names of the ten representative
patriarchs of the first ten generations suggest a sort of redemptive sentence,
scarce any word needing to be supplied to complete the sense, thus:

“Adam—‘Red Earth,’ Seth—‘Hath appointed,’ Enosh—(unto) ‘mortal man,’
Canaan—‘Wailing-for-the-Dead,’ Mahalaleel—‘Why Praise God’? Jared—‘He shall
descend,’ Enoch—A ‘mortal man,’ Methusaleh—‘Dismissing Death,’ Lamech—(bringing
to) ‘the Weary,’ Noah—‘Rest.’ Another similar sentence is suggested by the root
significance of these words: “Man, placed in a fallen condition, the Ransomer,
Light of God, descended, teaching his death brings the stricken, rest.”

Here both the meaning of individual words and their order are essential to make
this continuous redemptive sentence.


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  CHAPTER 17: 16. SIMILAR AND EQUIVALENT TERMS
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Similar and Equivalent Terms

Chapter 15

Though there are no true synonyms in any language, there are words so close of
kin and revealing such marked resemblance, as to seem mutual equivalents. Yet,
even in such cases, differences are traceable which may be as important and
instructive as the resemblances. Not only rhetorical significance, but ethical
and spiritual teaching, may attach to the slight variations of meaning which
thus separate similar and almost equivalent words and phrases. The Author of
Scripture, like the Creator in Nature, shows His perfection in little things,
and the student of His word, as of His work, needs the microscopic eye.

“Soul” and “Spirit” are carefully distinguished in both Testaments. Nephesh and
ruach in Hebrew, psyche and pneuma in Greek (1 Thessalonians 5:23; Hebrews
4:12). “Soul” is properly the animating principle of the body, and therefore
common to the animal creation; it includes the appetites and desires both of
flesh and mind, and the inclination and determination. The other words, properly
meaning “spirit,” originally signify breath or wind; but, in its higher
application, a breath from God (Genesis 2); hence a mode of existence which is
like His own and shares His nature. God is never set forth in Scripture as soul,
center of bodily life, animator of a physical organism and inspirer of its
appetites; but as Spirit, independent of material conditions and limitations and
having affections and emotions of His own. Spirit in man therefore represents
that which no mere animal, as such, shares with him. While soul links him to the
whole animal creation, spirit binds him to God, and makes possible a divine
nature and life and participation in the holiness, happiness and glory of God.

Paul, in 1 Corinthians 2-3, uses two words, both of which are rendered “carnal.”
Meyer, the commentator, sharply distinguishes sarkinos (1 Corinthians 3:1) as
designating the unspiritual state of nature which the Corinthians still had in
their early Christian minority, the Spirit having as yet so partially changed
their character that they appeared still as fleshly; but sarkikos (1 Corinthians
3:3) expresses a later ascendancy over the divine principle of which they had
been made partakers by progressive instruction; and this latter is here the main
ground of reproach and rebuke. Some would distinguish by the terms “fleshy” and
“fleshly;” the former denoting the carnality of the babe in whom the flesh as
yet naturally predominates and preponderates, the mind being immature and
undeveloped; the latter, denoting the carnality of the adult, full grown yet
allowing the flesh to retain the ascendancy. The former word therefore carries
rather the notion of tender pity for immaturity, while the latter is a term of
reproach for inconsistency. This is a case in which not to grasp the delicate
differences between words is to lose the point of a whole paragraph, and
confound ideas which essentially differ. In Galatians 6:2; Galatians 6:5,
“burden” and “load” should be distinguished. We are to “bear one another’s
burdens,” yet every “one should bear his own proper load.” When his load is too
heavy for him to bear alone, others are to put their shoulders beneath it, not
to release him altogether, but to relieve him, not to shift it from his
shoulders to their own, but to accept as a common burden for both. God would not
have anyone seek to be rid of his own responsibility or liability, nor have
others encourage his idleness and selfishness, but we are all to do what we can
to make others’ loads tolerable and bearable by sympathetic help and support.
What a valuable ethical lesson is lost if these kindred words are confused.

Four words are used to describe the relations of men to God as source of life
and being. They are alike but by no means identical, and respectively rendered
“offspring,” “child,” “son,” etc. Compare John 13:33; Acts 17:28-29; Romans
8:16-17; Galatians 4:3; Galatians 4:5, etc. That they are not used
indiscriminately will be plain from the passage in Galatians, already cited,
where the argument turns upon the difference between a child—a minor, and a son,
a child that has reached his majority. The word “offspring”—genos—means
literally one who has come to be—to exist, as a product of creative power, a
human creature of God. “Child,” teknon, teknion, suggests one born, brought
forth, properly referring rather to the mother, suggesting the maternal
relation, hinting parental love and care; or little child, as a term of
endearment, fondly used by the Apostle John. Nēpios means literally one who does
not yet talk—a mere babe, infant, hence one simple and unlearned (Matthew 11:25;
Matthew 21:16). But huios, strongest of all, expresses the higher filial
relationship and fellowship—a word worthy to be applied to the Son of God
Himself.

How even so-called “synonyms” differ will be seen by comparing such English
words as “enough” and “sufficient,” “paternal” and “fatherly,” “reputation” and
“notoriety,” or such kindred adjectives as “efficient,” “effective,” “effectual”
and “efficacious,” where the diversity of meaning behind the most similar terms
is both instructive and suggestive. The Old and New Testament synonyms have
found volumes of treatment from such pens as those of Girdlestone and Trench.
The various terms used to express forgiveness, salvation, punishment, vengeance;
the four words that convey the idea of time—aiôn, time indefinite; chronos, time
in actuality, making succession; hora, a definite measure of time; kairos, a fit
or appropriate time—how helpful to catch such distinctions and how hindering to
overlook them. Where one English word is used as the equivalent of two or more
in the original, both beauty and force are sometimes sacrificed. In our Lord’s
last discourse (John 14-16), one root word is very prominent, and constantly
recurs—it is menô—which means to stay, remain, abide or continue. Its central
sense is thus connected with something enduring and permanent as opposed to what
is evanescent and transient, and hence unsatisfying because unenduring.

If this word and its derivatives are followed in that matchless discourse, the
whole of it is lit up as with a celestial light. Our Lord is about to leave
them: even His presence is to prove, like all else only for “a little while,”
and their hearts are “troubled.” Hence He calls their thought away to what is to
last. The “mansions” are monai, abiding places (John 14:2); the Father abides in
Him (John 14:10), the Holy Spirit is the abiding Spirit in them (John 14:17),
the Godhead will come and in the believer make His abode (John 14:23). The very
key to the great last parable, the Vine and Branches, is this word abide—“Abide
in Me, and I in you.” And though translated “continue” (John 15:9) and “remain”
(John 15:16) it is the same word throughout and should be uniformly rendered.
When believers are called “the temple of God” a peculiar word is used, one of
two, both meaning temple (1 Corinthians 3:16-17, etc.). One, ieron, embraces the
whole structure and its precincts, sometimes used for the courts alone; but the
other, naos, of the fane itself, with its Holy of Holies and shekinah flame of
God’s presence; and it is this latter which is used to describe a believer in
whom dwells the Spirit of God. How marvelous this selection of the stronger and
more hallowed term! The sacrifice was offered in the larger ieron, but the naos
proper was the place where the blood was applied, where stood the furniture that
represented the forms of communion and service, and the ideal of fellowship with
God. The very word therefore hints that, while the believer has no part in the
atoning work, with the blood from the altar he comes “to God’s very mercy seat,
and himself becomes His Shrine!”

Here spiritual truth is illuminated when the exact significance of one word is
caught. The body of a believer becomes a shrine and the Spirit of God its
inhabitant. While he has no share in the atoning work of the Lamb of God, he has
a full enjoyment both of the access to God it secures, and the fellowship with
God it makes possible. He learns also how precious in God’s sight must be even
the body of a disciple which is held sacred as His temple.

Canon Girdlestone calls attention to four principal words used as names of men,
and which represent him in four apparently inconsistent aspects: as Adam, of the
earth, earthy; as Ish, endowed with immaterial personal existence; as Enosh,
weak and incurable; as Gever, mighty and noble (comp.Genesis 1:26; Genesis 2:23;
Genesis 6:4; Exodus 10:11).

How useful such distinctions are only investigation will show. For example, Ish
first occurs in Genesis 2:23—“She shall be called Ishah because she is taken out
of Ish.” Here ish is first used when the man finds a second human being of his
own kind and springing from him: hence it marks the man when first he sees
himself as one of a kind and having his first fellow-feeling with another human
being. Ish is therefore a human being, a husband as contrasted with a wife, and
hints at a higher manhood connected with race origin, mastery and supremacy.
This suffices to illustrate the importance of Old Testament synonyms. The
Vulgate singularly keeps up the kinship of Ish and Ishah by rendering vir and
virago.

Ten similar words occur as in Psalms 19; Psalms 119 etc., such as “Law,”
“Testimonies,” “Ways,” “precepts,” “statutes,” “commandments,” “judgments,”
“Word,” “counsellors,” “fear.” All of these apply to the Scriptures as
containing the Divine Code; but they present that code in ten different aspects,
which together give a complete viewpoint.

First of all it is a Law—that is, the expression of the mind of the Lord. Again,
it is a Testimony, bearing witness to His character and will. Again, it is a
Way, marking out a distinct path for man to walk in. Yet again, precepts, or
definitely prescribed rules of duty. Again, statutes, which express permanent,
unchangeable principles. Again Commandments, having the authority of a
legislator. Again, judgments, or laws having sanctions of reward and penalty.
Again, they are the Word of God, or His expressed will in language. Again, they
are counselors, or “men of counsel” advising in crises. And once more the Law of
God is “fear”—i.e., fear producing—calculated to produce reverential awe.

Thus taking the ten words together, the Divine Code is seen at so many separate
angles and aspects, all of which help to develop and exhibit its perfection. A
good concordance, in which the exact force of similar words is presented and the
shades of meaning indicated, is of immense help to the studious reader. Such men
as Cruden, Strong, Eadie, etc., have taken great pains to trace these exact
differences of significance, and an examination of their work is often a most
helpful commentary. Thus what variety of truth is suggested by such kindred
words as “sin,” “iniquity,” “transgression,” in Psalms 32, as also “forgiven,”
“not imputed,” “covered,” and “acknowledge,” “confess” and “not hid,” in the
same psalm! Three aspects of evil doing, as transgression of law, sin against
God, and essential iniquity; three aspects of divine grace, in forgiving,
covering, not imputing; and three more, of man’s acts, not hiding, confessing
(to God), acknowledging (to man). The changes of words, where at first no
sufficient reason is apparent, are often due to the nice and delicate
discrimination of the Spirit. A noticeable example is Micah 7:20 : “Thou wilt
perform the truth to Jacob, the mercy to Abraham which Thou hast sworn unto our
fathers from the days of old.”

Jehovah was under no obligation to enter into Covenant with Abraham and promise
blessings to his seed which He confirmed with an oath: but, having once made
such covenant promise, He was under a self imposed obligation to keep it; hence
what had originally been mercy to Abraham became truth to Jacob.

Precisely similar is the use of language in John 1:9. “If we confess our sins,
He is faithful and just to forgive us our sins,” etc. What have faithfulness and
justice to do with forgiveness? It is rather the part of a faithful and just
Judge and Ruler to punish and condemn, for loose clemency puts a premium on
crime. But God had promised that “whoso confesseth and forsaketh his sins shall
find mercy” (Proverbs 28:13); and that if we “look up to Him” whom He hath
lifted up on the cross, we shall “be saved.” Therefore what was originally
merciful and gracious is now faithful and just—namely, to forgive and cleanse a
penitent and believing sinner. For, having promised to forgive, His faithfulness
is at stake; and having laid the load of guilt upon Another, justice forbids a
second exaction of penalty. So the change from “propitiation” to “Paraclete” (1
John 2:2) is necessary; for while He is the propitiation for the whole world, He
is the advocate, or Paraclete, only for those who are believers and whom as
clients He represents in Court. The word “fool” is used mainly in two
senses—first of intellectual folly, or one destitute of understanding,
perception or wisdom, as in Proverbs 15:21; Proverbs 17:25; Ecclesiastes 1:17;
Ecclesiastes 10:1; 2 Corinthians 11:1. And second, of moral folly, perverseness
of heart, enmity against truth and God, as in Psalms 14:1; Proverbs 26:10;
Joshua 7:15. The two senses are not dissimilar but closely related: for nothing
shows greater want of understanding than the commission of wickedness. The
greater the value of virtue and the reward of piety, the greater the folly of
vice and impiety: and the larger the endowments the more consummate the
foolishness of misusing or abusing God’s gifts in the service of sin.


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  CHAPTER 18: 17. PROMINENT AND DOMINANT WORDS AND PHRASES
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Prominent and Dominant Words and Phrases

Chapter 16 In all great books certain words, terms, or phrases are found, which
must be understood if the whole volume is to be interpreted, expressions
sometimes peculiar to the Author. Like a dominant note or chord in music, they
lead the way, or, like the thread on which beads are strung, serve to give unity
to the whole. These are key words unlocking the chambers of scripture thought,
and one of the most needful preparations for thorough Bible search is to collate
them and learn their true meaning. Of such prominent words, there are about one
hundred, or more, which are so far essential to the substance of all biblical
teaching that to understand them thoroughly and grasp their meaning and relation
of the whole Word is to hold the secrets of its locked chambers. Their
Scriptural usage being often peculiar, must be apprehended, for it rarely if
ever varies throughout; and, once mastered, goes far to unfold the entire
ethical and spiritual contents of the Book. Sometimes a single word or phrase
serves to illumine a whole chapter or even an epistle; and the leading words
taken together help to interpret all Scripture.

Aside from the names and titles of the Deity, the following words bear this
relation to the word of God:

Righteousness, Justification, Salvation; Sanctification, Separation, Holiness;
Sin, Condemnation, Judgment; Repentance, Believing, Faith, Obedience, Hope,
Love, Works; World, Flesh, Devil, Self; Tongue, Walk, Life, Warfare, Witness;
Pardon, Forgiveness, Reconciliation, Redemption; Temptation, Trial, Suffering;
Blessedness, Victory, Glory; Light, Knowledge, Wisdom, Understanding; Law,
Commandment; Word of God; Testimony; Revelation; Blood, Sacrifice, Offering,
Worship, etc. At some of these words we may well glance in passing. The word
truth itself indicates stability. From the same root as a tree, it suggests the
image of a huge oak deeply rooted in the soil—with its massive trunk and
wide-spreading branches defying all the storms of heaven. The Hebrew word for
truth is Emet—the first and the last and the middlemost of the Hebrew letters of
the alphabet, implying that truth is first and will be last, and combines all
extremes and unites all ends. The Jews have often remarked that the quadrate,
solid shape of the Hebrew letters of the word is significant of the firmness and
steadfastness of truth. It is allied to the immortality of God, so that it is
easier for heaven and earth to pass away than for one tittle of the truth to
fail (Hugh McMillan, D.D.). The “Blood” is very conspicuous. First mentioned in
connection with Abel’s murder, it is represented as crying from the ground to
heaven for vengeance. Next, it appears as the life, and not to be eaten. Dr.
Harvey, who discovered its “circulation,” said, “The blood is the fountain of
life, the first to live, the last to die, and the primary seat of the animal
soul.” What a comment of science upon Scripture! Then it appears as a token of
salvation (Exodus 12:13). These three uses of the word interpret all Scripture.
Blood stands for guilt and death; for life and for salvation.

“Wisdom” is very prominent and significant, and, though comparatively rare until
Solomon’s era, it then becomes one of the conspicuous words, occurring at least
three hundred times and in emphatic connections and relations.

It marks the Solomonic Epoch, when a new class of men, known as “The Wise,” as
distinct from prophets and priests, suddenly seem to have appeared on the stage
of action, henceforth constituting a class by themselves. What there was in the
conditions then prevailing we imperfectly know—but there was a school of wisdom,
headed by the King himself, specially given to studies, not of history only, but
of philosophy and science, and ethical questions such as the relations of man to
God, to himself and his fellow man and the world in which he lived; and the
results of such reflections were embodied in proverbs or “wise sayings,” framed
in poetic parallelism. Some of these proverbial utterances are very deep and
concern the laws of nature and of human nature, Divine Truth and order, virtue
and duty. The mysteries of Providence occupied much thought. The Books of Wisdom
form a separate section of the Old Testament—and embrace Job, Psalms, Proverbs,
Ecclesiastes, Solomon’s Song, Lamentations. Not only was Hebrew wisdom far
superior to that of other nations but wisdom is often personified, and, thus
presented, is very nearly in the Old Testament what the Logos or Word Incarnate
is, in the New. To form an accurate conception of Wisdom, as presented, both in
the Old Testament and in the New, where it is peculiarly the theme of the
Epistle of James—is very needful. It represents Laws of Heaven for Life on
Earth. It appears, first, as a principle. Hebrew wisdom is contrasted with the
philosophy of all heathen peoples, in the point of its departure, not aiming at
the discovery of an unknown god, but recognizing in all things a Known God, a
God of Providence, whose ways it seeks to justify and vindicate. Its fundamental
idea is that of a divinely constituted moral order, under the phenomena of
which, and within all human history, is the Living God, fulfilling Himself, His
thoughts and will. The various ranks of society are the ordinance of God, to be
observed with reverent feeling. Wisdom inculcates humility before God,
gentleness and consideration toward men, gravity of deportment, thoughtful
reflection, and slowness of speech. The mind of God is reflected in all things
created and in the social order and moral career of man.

Wisdom appears also as a person, a principle personified, as in Proverbs 1:1-9;
Proverbs 8:9, etc., at once projected out of the mind and being of God, and
existing beside Him; (Proverbs 8:22-31); and, finally, as God’s Artificer in the
creation and regulation of all things. This whole conception is connected with
the Word of Wisdom—the inspired Scriptures; with the Living Word—Him who is
called the “Wisdom from God,” the Lord Jesus Christ; and with the “Spirit of
Wisdom”—the Holy Ghost. The Son of God and Spirit of God are therefore the
fullest impersonation and realization of all that is meant by “Wisdom.”

Many aspects of salvation are found continuously in Matthew.

1. Preparation for salvation (Matthew 2-3).

2. Person of the Savior; His obedience to the will of God, His words and works
(Matthew 4-7).

3. Types of salvation as found in miracles (Matthew 8-9).

4. Salvation, leading to service (Matthew 9:35 to Matthew 11:24).

5. Salvation revealed, received, rejected (Matthew 11:25 to Matthew 16:13).

6. Salvation from self (Matthew 16:14 to Matthew 20:28).

7. Salvation as connected with faith, obedience, and love (Matthew 20:29 to
Matthew 22:46).

8. Salvation and its consummation—duty of watchfulness (Matthew 23-25).

9. Salvation as connected with the death and resurrection of Christ (Matthew
26-28), etc. The leading words of the first Epistle of John are three: Life,
Light, Love; and are singularly comprehensive: Life expresses the sum of all
Being; Light, the sum of all intellectual excellence; and Love, the sum of all
moral excellence. To this brief category of the Divine Perfections nothing can
be added. He is the Fountain of Life; He is Light; He is Love. These Scriptural
definitions of God leave nothing to be desired. They suggest not only
completeness but a unity, which finds its finest natural illustration in the
sunbeam, which at once contains and conveys Light, Heat and actinic Life.

These three words also beautifully express the threefold character and activity
of the Holy Spirit. He is, at once, The Spirit of Light or Truth (John 14:17).
The Spirit of Life (Romans 8:2). The Spirit of Love (Romans 5:5).

Curiously, also, the three great warnings as to our attitude toward the Spirit
correspond to this threefold aspect of His character and work, Resist not,
Grieve not, Quench not.

Comparison of various passages, in the Epistles, referring to the “Body of
Christ,” reveals a symmetric system of teaching (Romans 12; 1 Corinthians 12;
Ephesians 2; Ephesians 4; etc.).

1. Unity and community of Life in its structure and interests.

2. Harmony of peace and love—Jew and Gentile, one new man.

3. Vitality and Energy through One indwelling Spirit.

4. Variety of Activity and Service.

5. Common responsibility, shared by all members.

6. Sanctity in the eyes both of disciples and of God.

7. Authority, through association with the Head.

Such strikingly similar phrases as those used by Paul in Romans 7:17-20 and
Galatians 2:20, cannot be without meaning.

“It is no more I, but sin that dwelleth in me;”

“Yet not I, but Christ liveth in me;” In both cases two selves are
contrasted—the carnal self and the spiritual self in the former; the human self
and the divine self in the latter. On one hand his higher personality is not
absorbed and identified with sin, but with the will of God; on the other hand,
even his better self is not his true life, but the Christ nature that is of God,
and is His new creation. When the old sinful habits and tendencies reassert
themselves, and claim indulgence, he disowns them as not the voices and appeals
of his truest self; but even when he feels the moving of his best spiritual
life, he remembers that this is the voice of the Divine Christ who by the Holy
Spirit dwells in him. In a sense therefore every disciple recognizing in himself
a threefold personality, renounces the ego of his past unregenerate self;
rejoices in the new ego that delights in the law of God after the inner man; but
humbly remembers that even in this renewed inner man he cannot glory; for
whatever in him responds to the Love of God he owes to the grace of Christ, and
the power of the Spirit.

Keywords may be found, unlocking the different books, such as:

Genesis

Beginning

Exodus

Departure, Passover

Leviticus

Sacrifice, Priesthood, Atonement

Numbers

Pilgrimage, Sojourn

Deuteronomy

Law, Obedience

Joshua

Possession, Occupation

Judges

Captivity, Anarchy

Ruth

Return, Redeemer

Samuel

Kingdom

Kings

Royalty, Division

Chronicles

Theocracy

Ezra

Temple, Restoration

Nehemiah

City-Rebuilding

Esther

Providence, Turned to the Contrary

Job

Trial, Discipline

Psalms

Worship, Devotion

Proverbs

Wisdom

Ecclesiastes

Vanity, Vexation

Canticles

Love, Fidelity

Isaiah

Salvation

Jeremiah

Warning

Lamentations

Destruction, Sorrow

Ezekiel

Visions

Daniel

Revelation, Secret

Hosea

Return

Joel

Judgment

Amos

Punishment

Obadiah

Edom

Jonah

Overthrow

Micah

Controversy

Nahum

Full-End

Habakkuk

Faith

Zephaniah

Remnant

Haggai

Build

Zechariah

Jealous

Malachi

Robbery

Matthew

Kingdom

Mark

Service

Luke

Son of Man, Humanity

John

Son of God, Eternal Life

Acts

Witness, Power

Romans

Righteousness

I Corinthians

Wisdom, Temple

II Corinthians

Comfort

Galatians

Walk

Ephesian

Heavenlies

Philippians

Gain, Peace

Colossians

Complete, Filled

I Thessalonians

Waiting, Coming

II Thessalonians

Man of Sin

Timothy

Doctrine, Sound Words

Titus

Profitable

Philemon

Receive

Hebrews

Better, Greater

James

Good Works

Peter

Precious

John

Fellowship

Jude

Kept, Preserved, Presented

Revelation

Mystery

Ordinarily in each book itself, the word is suggested which is here given as a
helpful key.

How significant the emphasis, in Mark 13:33, on that word—“watch”—which, with
its Hebrew equivalents, is one of the emphatic words of all Scripture, the
thought often recurring where the word does not (Proverbs 4:23, Psalms 141:3).
Out of the heart, primarily, and out of the mouth, secondarily, flow all life’s
issues and activities, never to be recalled, save for judgment; hence the duty
of vigilance here. To trace this emphatic word will show various motives and
directions of watchfulness: forbidden and dangerous ground, as in Matthew 26:41;
foes, many and mighty, as in 1 Peter 5:8-9; thieves, as in Matthew 24:42-44;
Luke 21:34-36; 1 Thessalonians 5:4-8; crises, as in 1 Peter 4:7; Mark 13:33-37;
Matthew 25:13.

About three short and simple words, “Stand,” “Walk,” and “Sit,” all the
practical truths of redemption, Christian privilege and duty cluster. “Stand”
expresses a safe and sure position in contrast to an unsafe and unsound one, a
judicial standing before God in Christ. “Walk” expresses conduct, the changing
experience of passing from one duty, temptation and experience to another, but
always in divine companionship.

“Sit” is expressive of a permanent cessation from effort and the quest of good,
in an abiding rest and satisfaction in God, comp., Romans 5:1-2; Galatians 5:16;
Galatians 5:25; Colossians 3:1-2.


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  CHAPTER 19: 18. LEADING PARAGRAPHS AND PASSAGES
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Leading Paragraphs and Passages

Chapter 17

Beside prominent words and phrases, there are also more extended sayings and
sentences, sometimes including a whole paragraph, which are turning points in
argument or the text of which what follows is the exposition and illustration.
To become familiar with these invests all scripture with new meaning. These
should be lodged in the memory for they have to do with the whole philosophy of
redemption, and always occur in circumstances that make them conspicuous. This
designed prominence is variously hinted, sometimes by the conspicuous place or
position of a scripture passage at the head of a discourse, or of a whole
section. In Exodus 20:1-2, the authority of the whole Decalogue is made to rest
upon one declaration: “And God spake all these words, saying:”

And, further, that He who thus spake was the Jehovah of the Exodus, whose great
deliverance of His people entitled Him to command, and obligated them to obey.

Psalms 81:9-10 is very nearly the literal center of the whole inspired word; in
Bagster’s Teacher’s Bible it holds the middle place. It certainly is one of the
great leading passages of scripture:

Hear, O my people, and I will testify unto thee;

O Israel, if thou wilt hearken unto me;

There shall no strange gods be in thee;

Neither shalt thou worship any strange god.

I am the Lord thy God, which brought thee out of the land of Egypt:

Open thy mouth wide, and I will fill it.

Here is another double shema—“Hear, O Israel!” Then follow two important double
stanzas: the former an injunction against all idolatry; the latter an invitation
to appropriate large blessing. The metaphor is drawn from the young fledglings
that in the nest stretch their beaks to the utmost capacity to take in the
dainty morsel brought by the parent bird. Jehovah invites His people, shunning
all worship of strange gods and compromise with them, to test to the utmost His
power, wisdom and love. God’s mercy is like water in a spring: man’s supply is
like the same water in a cup. How much each gets and drinks depends on the
capacity of his vessel. To bring a large pitcher to be filled assumes both a
large abundance in the spring, and a large confidence in the heart of him who
brings the vessel.

Matthew 6:33 is one of the dominant texts, expounding a great law of life:

Seek ye first the Kingdom of God and His Righteousness, And all these things
shall be added unto you. The substance of this is: Put first things in the first
place; aim first of all to be like God and make others like Him, and He will
take care of all lesser interests. The two great principles of God in His
dealings with man are here indicated:

1. Whenever the primary things are put in the primary place, He adds the
secondary things without their being sought at all;

2. Whenever the secondary things are put in the primary place, the primary are
forfeited altogether and even the secondary may be. It is notable that “add” is
a mathematical term, and implies something, already possessed—to be added to—and
this implies that to seek the first things is to secure them, and it is to these
that the secondary are added. The whole context is dominated by this thought of
putting first things in the first place—thought, affection, choice, being
supremely fixed on the highest good, we shall not lay up treasures upon earth,
nor lose singleness of aim, nor try to serve two masters, nor indulge anxious
thought for the morrow.

Another dominant passage of scripture is Matthew 16:13-28, and its two most
important suggestions may be connected with two short leading words, “Rock” and
“Rebuke”: the rock is Peter’s sublime confession of Christ; the rebuke is that
evoked by his concession to Satan. As to the rock, it is not the man but his
message that is emphasized as the foundation upon which our Lord will build His
church. Petros and Petra differ as a stone or piece of rock from the bedrock
mass itself which alone furnishes a foundation. This interpretation is confirmed
by the historic fact that upon the very confession of the divine character and
mission of our Lord Jesus Christ, the church actually was built, and has ever
since stood firm only upon that basis. (Acts 8:37; Romans 10; 1 Corinthians
12:3; 1 John 4:15).

After the council at Jerusalem (Acts 15) Peter disappears from the
church-horizon and Paul becomes the prominent personage; and it is quite as true
that the church was founded on Paul as on Peter. But, from Pentecost on, Peter’s
confession continued to be the church symbol, the heart of its creed, and the
standard of discipleship and criterion of church membership. As to our Lord’s
rebuke, the substance of the lesson is contained in the two short mottoes—“Spare
thyself” and “Deny thyself”—the first was Peter’s counsel to our Lord—the
Devil’s advice—and the second our Lord’s counsel to Peter—the Savior’s own
motto.

Two texts, set side by side, are of paramount importance, John 6:28-29; John
16:9. The former shows the one saving work is believing on Jesus: the latter,
the one damning sin is not believing. These brief sayings are meant to be
dominant—and from them all may learn what is the one sin which incurs damnation,
and what is the one and only good work which God either requires or accepts in
order to salvation: “this is the work of God that ye believe on Him whom God
hath sent.”

Seven words of our Lord—six in the original—are perhaps as significant in their
bearing upon holy living, as any other equal number ever spoken:

“Ye in me and I in you” John 14:20. This expression of mystic, corporate, double
union between the disciple and his Lord was left to His last discourse before
His crucifixion as the climax of all His teaching. What a paradox is here—a
mutual abiding! for how can anything be at once in and out, contained and
containing? His parable is His explanation. Botanically it is true, for the vine
and branch grow into each other, their fibers interpenetrating and interlocking.
Such language suggests an element, like air, fire, water, earth, of all which it
is true that they are in what is in them, as the fire is in the iron when the
iron is in the fire. The order here is fixed: for He must be in us that we may
be in Him, as the iron must first be in the fire if the fire is to be in the
iron, or the bird in the air if the air is to be in the bird.

How comprehensive these few words! Here are the two sides or aspects of
spiritual life: one concerns our being in Christ, accepted, forgiven, justified,
reconciled—our standing; the other concerns His being in us, the power and
secret of holy living—our state, and the standing in order to the state. So
important are these few words that they are the index to the contents of all the
twenty-one Epistles, which may be classified according to their relations to
this inspired motto, setting forth one or both sides of this double truth. The
sublime teachings of our Lord in His last discourse and prayer fall under one of
these two heads: for example,

“Ye in me”

“I in you”

Access or approach to God, John 14:6

Abiding Life of God, John 17:2-3

Acquaintance with God, John 14:7-9

Manifestation of God, John 14:23

Acceptance in Prayer, “In my name”

Fruitfulness unto God, John 15:4; John 15:8; John 15:16

Apply the same analysis to the Epistles:

Righteousness before God, Romans

Sanctification by the Holy Spirit, Corinthians

Exaltation to heavenly level, Ephesians

Energy of transforming power, Galatians

Completeness—filled with God, Colossians

Satisfaction in God, Philippians

Victory over Death and the Devil, Thessalonians

Preservation or Presentation, Jude

1 Corinthians 3:14-15 is a leading scripture. Nowhere else are we so plainly
taught the difference between the salvation of the man, and the salvation of his
work. Every believer is a builder, and he cannot help it—and the great question
is what sort of structure is he building. Even upon the one foundation which
cannot be destroyed one may build worthless material—wood, hay, stubble, instead
of gold, silver, precious stones. And when the fire tries every man’s work, his
work may be utterly burned while he himself escapes, so as by fire.

1 Corinthians 6:17. “He that is joined to the Lord is one spirit” is a short
sentence of ten English words. Yet it suggests to us the highest possible unity
between the disciple and his Lord. Many other forms are used to express this
identification, but none approach this in the conception of inseparable oneness.
The sheep may wander from the shepherd, the branch be cut off from the vine; the
member be severed from the body, the child alienated from the father, and even
the wife from the husband; but when two spirits blend in one, what shall part
them? No outward connection or union, even of wedlock, is so emphatically
expressive of perfect merging of two lives in one.

2 Corinthians 5:7. “We walk by faith, not by sight,” though printed as a
parenthesis, in our English version, is one of the leading passages of the
scripture. It closes one paragraph and begins another, and interprets both. From
2 Corinthians 4:7, there has been a constant contrast presented between the seen
and the unseen—the outward trials and the inward triumphs; the dying of the
flesh and the life of the spirit; the affliction without, the compensation
within; the dissolution of the body and the introduction to the presence of the
Lord. The always confidence is due to the fact that the walk is by faith, not
sight; looking at the unseen and eternal rather than the seen and temporal. To
get a thorough conception of the meaning of those seven words is to comprehend
all that precedes. And so as to what follows. It has to do with the ministry of
reconciliation, its motives, its dignity and its reward. To walk by faith is to
“practice the presence of God,” and to do everything as His ambassadors, under
His instructions, in His stead, for His approval. It is to keep in mind not the
superficial and indecisive judgment of men but the judgment seat of Christ; not
the temporal success but the eternal reward. Thus this simple saying reflects
light both ways, backward and forward, upon the context.

1 Peter 1:10-12 is the leading scripture upon the purpose, character and
limitations of prophecy. From it we learn:

1. The prophets testified beforehand the sufferings of Christ and the glory that
should follow.

2. They searched to find the meaning of their own predictions, uttering what was
a mystery to themselves.

3. They were taught that it was mainly for future ages that they bore their
testimony.

Here three great questions are settled: first, the Old Testament predictions are
messianic; whatever their secondary reference, their primary application is to
Jesus of Nazareth; second, so far were these predictions from being shrewd human
conjectures that they were mysteries to those who spoke them; and, third, they
could neither be understood nor fulfilled until after ages. What a number of
mooted questions this one authoritative statement settles!

Whenever a circumstance or occurrence has a marked prominence in scripture, and
especially where it gives occasion for a new ordinance or signalizes a new
departure it is to be very carefully noted. “As his part is that goeth down to
the battle, so shall his part be that tarrieth by the stuff: they shall part
alike. And it was so from that day forward, that he made it a statute and an
ordinance for Israel unto this day,” 1 Samuel 30:24-25, comp.Numbers 31:11-27;
Joshua 22:8. When the unexpected spoil nearly proved the pretext for a serious
quarrel, the selfishness and sordidness of the children of Belial claiming it
all for the actual warriors who had been in the battle. David decreed that the
two hundred whose faintness compelled them to tarry at the brook, Besor, should
have a share of the booty. And this principle henceforth became “a statute and
an ordinance for Israel,” for all time to come. It had been already done on
previous occasions by Moses and Joshua; but it did not pass into the form of a
stated and fixed decree until now. Its bearing is universal, and affects the
whole work of the church of God. All cannot engage in the actual battle at the
front, as in the great contests on the home mission borders and the foreign
mission field; but those who at home tarry with the stuff and guard the base of
supplies shall share alike.


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  CHAPTER 20: 19. SUMMARIES OF BIBLICAL TRUTH
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Summaries of Biblical Truth

Chapter 18 From time to time inspired utterances rise above the common level
even of leading passages of scripture like prominent peaks in a landscape;
sometimes they command the cardinal points in the entire horizon of scripture.
Some of these scripture summaries seem intended to supply a sort of compendium
of divine teaching, brief, comprehensive, easily remembered and suited to the
humblest capacity. When found these should be carefully noted and it is well to
commit them to memory. The first conspicuous summary is Deuteronomy 6:4, already
referred to, as one of the leading passages of scripture. It is not easy to
translate so as to preserve the full force of the original. These words form the
beginning of what in the Jewish services is termed the shema (“Hear”) and belong
to the daily morning and evening services. They constitute the substance of the
Jewish creed:

“Jehovah, our Elohim—Jehovah one.”

Here the brevity and terseness rather impart emphasis and suggest a broad, deep
meaning, because capable of so many different constructions. The stress mainly
falls upon the word “one” which carries the idea of uniqueness as well as unity.
Jehovah our God is the alone God—solitary, incomparable, inapproachable. This is
not a statement of divine unity as against polytheism, nor of His revelation to
Israel as contrasted with other manifestations of Himself; but it means that
Jehovah is the one self-existent, independent God, the one Being that is the
cause of all and the effect of none. The last letters of the first and last
words in this Hebrew sentence are “majascula”—that is written larger than the
rest, and together spelling the word ed, or “witness,” and construed by the
Jewish commentator as very significant, implying that this is in substance the
witness borne by the faithful, and a challenge to Jehovah to bear His witness to
them in turn. To convey some idea of the form in which the scribes wrote this
brief creedal declaration, a sort of paraphrase may be given:

“GivE heed, O Israel! Jehovah one, our GoD.”

Hence not only the obligation to love such a God with the whole being, but to
teach these words unto their children, to bind them for a sign upon the hand and
as frontlets between the eyes; to write them upon the door posts and gate posts,
to be kept in sight and in mind. The Jews literally kept this command. A small
square of parchment inscribed with Deuteronomy 6:4-9, and Deuteronomy 11:13-21,
was rolled up, enclosed in a small cylinder of wood or metal, and affixed to the
right-hand post of every door in a Jewish house, a small hole being left in the
enclosing cylinder, so that as the pious believer passes, he may touch the
mezuzah, with his finger or kiss it with his lips, and say, “The Lord shall
preserve thy going out And thy coming in,” Psalms 121:8.

Biblical summaries sometimes give the substance of a whole book in one sentence:

“Let us hear the conclusion of the whole matter,” Ecclesiastes 12:13. Here the
writer sums up his whole argument. “To fear God and keep His commandments,”
literally, “is the whole man,” that is, here is the secret of a complete,
well-rounded, symmetrical character. In the previous chapters, the author
records five successive experiments in the search of the highest good. All have
been failures. He has been looking “under the sun,” and all that is earthly is
temporal and human and partial and imperfect. Only when he looked beyond the
sun, at that which is eternal, divine, perfect, did he find the missing
hemisphere which makes life, being, happiness, complete. Heaven is the
complement of earth, the future, of the present; God, of man; the final
judgment, the corrective of all present inequalities and iniquities. In the
beginning of the book of Proverbs we read that “the fear of the Lord is the
beginning of knowledge.” Here we have the complementary truth, at the ending of
Ecclesiastes—that this fear of the Lord is the formative principle giving
perfection to character. Man, as “a religious animal,” demands God as his
correlative, and without faith toward God and holy obedience is forever
incomplete.

Micah 7:18-20 is the grand summary of Divine Grace in the dealing with iniquity.
It is at the conclusion of his prophecy, introduced by that august question
which we have seen to be a sort of scripture landmark, and an echo of the
prophet’s own name “Micah”—“who is Jah!” This summary of Forgiving Grace is in
three parts:

1. The grace that Pardons Iniquity; (Micah 7:18) 2. The grace that subdues
Iniquity; (Micah 7:19) 3. The grace that performs what it promises. (Micah 7:20)
The comprehensiveness of this is apparent: the first is the assurance of mercy
to the guilty instead of judgment; the second, of deliverance to the tempted
when sins of the past pursue like malignant foes; and the third, of inheritance
of covenant promise, when discouragements and difficulties suggest despair. And
there is evidently a reference to the three typical stages of Hebrew history:
the Passing by the Blood-stained doors; the Passing through the Red Sea; and the
Passing over the Jordan.

Isaiah 45:22

Look unto me, And be ye Saved! All the ends of the Earth! For I am God: And
there is none else.

This is one of the great Scripture landmarks, one of perhaps a score of texts
that, like John 3:16, contain the essence of the gospel message in a few words.
Here are only about twenty words, and yet they tell us all we need to know about
God’s Salvation. For example:

It is simplicity: “Look”

Its Sufficiency: “Look unto Me”

Its Sublimity: “And be ye Saved”

Its Universality: “All the ends of the Earth”

Its Security: “For I am God”

Its Singularity: “And there is none Else”

Its Perpetuity: “An everlasting Salvation,” John 3:17

Or it may be put in another form:

The Greatest Good, “Salvation”

The Largest Number, “All”

The Surest Warrant, “I am God”

The Simplest Terms, “Look unto me”

The Farthest Reach, “Ends of earth”

The Narrowest Range, “There is none Else”

The Quickest Result, “Look and Live”

God offers Man Salvation; but He only can Save; and We need only to Look. This
text is linked with the conversion of C.H. Spurgeon. In the little primitive
Methodist chapel at Colchester he heard from an unknown and unlettered man this
very message, and that morning he looked and lived.

John 3:16 is another similar summary, “the Gospel in miniature.” Here are at
least seven great truths, almost identical with those of Isaiah 45:22.

The greatest of gifts: God gave His only begotten Son

The greatest of numbers: “The world,” Whosoever

The greatest of blessings: “Everlasting life”

The greatest of deliverances: “Might not perish”

The greatest motive: “God so loved”

The greatest security: “God”

The greatest simplicity: Whosoever believeth

Romans 5:1-5, Justification: its privileges and results

Peace with God—the peace of reconciled relations

A new standing before God—permanent acceptance

A new access to God, by faith with freedom

A new joy in God—rejoicing in hope

A new glory—even in tribulation

A new process of sanctification begun

A new experience—patience, love, etc.

Another of these “little gospels” illustrates the summaries of truth, Romans
10:8-10. Paul calls it “the word of faith which we preach,” that is its whole
substance, and it includes two things: a heart belief and a mouth confession.
The belief centers on the resurrection, not the crucifixion, for a dead Christ
could not save, and the stress of the New Testament is on the risen one, Romans
4:25; 1 Corinthians 15, etc.

Note also that faith is unto righteousness, but confession is unto salvation,
which includes more than justification. When we add testimony to belief, we rise
to a higher plane: a faith that constrains to no witness finds no development.
To suppress testimony by silence is to stifle the new life.

Observe also how the simple secret of world-wide missions is here hinted: the
hearing ear prepares for the believing heart and the believing heart for the
confessing mouth; and the confessing mouth prepares for another hearing ear,
believing heart and confessing mouth. Here is the hint of a true and endless
“apostolic succession” of hearing, faith and testimony; and he who hears and
believes not, or who believing, witnesses not, drops out of the succession and
knows not the higher “Salvation.”

Paul sums up the work of Christ in one brief sentence: “Who of God is made unto
us Wisdom and Righteousness and Sanctification and Redemption,” 1 Corinthians
1:30.

Here at a glance we take in the fourfold work of our Lord for us. He is
judicially “made,” or constituted all that these words imply and in the order
here given.

1. Wisdom from God—which is the preferable rendering. Paul writing to the Greeks
who boasted of their wisdom, declares that Christ is wisdom from God, in
comparison with whom the wisdom of this world is foolishness and the princes of
this world, nought. He imparts to us knowledge of God and of self and is Himself
the truth.

2. Righteousness. He becomes to us an all-sufficient righteousness,
justification, giving us a new standing before God, and an imputed
righteousness, which gives peace with Him, access to Him, and assurance of glory
with Him.

3. Sanctification. In Christ we are assured of a holy state as well as a
righteous standing. By the indwelling Spirit, every believer is constituted a
temple of God and transformed from one degree of grace and glory to another.

4. Redemption. This expresses the final goal—a resurrection of the body, a
complete deliverance of soul and spirit from all the power and presence of sin,
and introduction of body and spirit, united, into the perfected home above. The
author of the Epistle to the Hebrews writes:

“Now of the things we have spoken, this is the sum”—“chief point,” or “crowning
point.” He then proceeds to give in forty words the substance of all his
argument. “We have a divine High Priest, now enthroned in Heaven, and
ministering in our behalf in the true and Heavenly Tabernacle.” The old
priesthood was on earth, and the old tabernacle was for a season, but now the
type is swallowed up in the antitype and prototype. And this summary comes about
the middle of the Epistle, like the capstone of a pyramid with the lines
slanting in both directions, toward the beginning and end.

2 Peter 1:16-21 is the grand summary of the evidences of Christianity, which
prove to a believer that he has not “followed cunningly devised fables.”

The testimony of the Transfiguration.

The witness of Prophetic Prediction.

The experimental proof, the day dawn in the heart.

These bear indefinite expansion and are all-comprehensive. The Old Testament
portrait of our Lord Jesus Christ leaves no room for candid doubt, the word of
prophecy, given as a light in the darkness. The New Testament manifestation of
the Deity and glory of the Son of God culminates in the Transfiguration when for
the first and only time Christ’s glory was unveiled. Then when the day dawns in
a conscious experience of Redemption in the heart, the Day Star rises, the last
of the night, and the first of the morning, the darkness being past and the true
light now shining. These three forms of proof are closely related: the first is
God’s witness to His Son; the second, the actual combined testimony of the Son
to Himself and the Father to Him; and the last, the testimony of the believer’s
own personal life.

Such summaries have been called “little bibles,” or “little gospels.” And it is
recommended to every reader to make his own selection and collection. A few
more, beside those already mentioned, may be indicated as a guide.

Genesis 15:6—Believing, and Imputation of Righteousness

Habakkuk 2:4—Faith and Justification

Isaiah 53:6-7—The Sole Source of Salvation

John 3:36—Believing and Everlasting Life

John 14:23—Love, obedience and manifestation of God

John 15:7—Abiding in Christ and Power in Prayer

Acts 2:38—The Pentecostal Gospel

Romans 8:1-2—In Christ Jesus justified and made free

Romans 12:1-2—The Self Presentation and Separation of the Believer

2 Corinthians 7:1—The self-cleansing of flesh and spirit

Galatians 2:20—Crucifixion with Christ and Life in Him

Php 4:6-7—The Refuge from care in prayer

Titus 2:11-14—The grace that bringeth Salvation

Hebrews 12:1-2—The attitude of the Christian Racer

1 John 3:2-3—The now and hereafter of saints

1 John 5:20—The Knowledge of God and Life Eternal


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  CHAPTER 21: 20. MARKED RECURRENCE OF LIKE LANGUAGE
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Marked Recurrence of Like Language

Chapter 19

Certain prominent words, phrases and sentences, meant to be emphatic, recur
conspicuously, never without a purpose. In cases where such words or phrases are
found but twice, it is usually, if not uniformly, either for confirmation,
completion or contrast; where thrice or more, for progress of thought by
successive additions, as also in recurrence of ideas where language may vary.
Probably not a single case of such verbal recurrence can be found which does not
illustrate this rule.

We should not only note what special words and terms the Spirit chooses and
uses, but with what comparative frequency, whether once, twice, thrice or
oftener. Especial meaning usually attaches to what is rare or exceptional, found
but seldom and then in some conspicuous relation, or recurring at stated
intervals like a refrain in a poem or a musical composition. The recurrence of
the noun “passover,” or kindred verb, “pass over,” is very significant; compare
Exodus 12:11-12; Exodus 12:23; Exodus 12:27; Exodus 13:16; Exodus 13:22; Exodus
15:16; Hebrews 11:29, etc. The word, passover, first occurs in connection with
Jacob’s passing over the River Euphrates, in fleeing from Laban (Genesis 31:21),
and recurs when he passed over Jordan; but its first highly significant use is
when the Hebrews were exempted from death, in the last of the Egyptian plagues.
As the two previous instances suggest a passing over from one place to another,
this is also the thought in Exodus 12:13 : Jehovah, seeing the blood, passing
over the threshold into the house, taking possession, becoming, as it were, the
household Head, and a fellow pilgrim, stranger and sojourner with His people
(Psalms 39:12). Hence His claim upon the first born as special heritage of the
new Head of the house. It was more than passing through the land or passing by
the blood sprinkled door posts, when Jehovah passed over the threshold into the
house, in token of covenant relations and fellowship.

We have other significant passings over; as at the Red Sea, where Jehovah opened
a path through the place of Death and Judgment, and Israel passed over from one
side to the other, a type of passing over through Death into Resurrection—which
the “Egyptians assaying to do were drowned” (Hebrews 11:29), another very
significant fact, for the unbeliever, passing indeed into death, passes not
through and over into resurrection life, but is drowned in death. At the Jordan
again Israel passes over from the Eastern and wilderness side into the Western
or Canaan side—a type of consecration and separation in, and appropriation of
the promises. Thus the three Passovers stand respectively as types of
emancipation and deliverance from Judgment penalty, identification with Christ
in Death and Resurrection, and appropriation of the Promises of Grace; and,
taken together, embrace the whole experience of the believer.

Thus the first Passover of the Exodus stands for Protection from the Destroyer,
Jehovah’s Proprietorship of the Redeemed, and their Fellowship with Him in
Pilgrimage; the Passover at the Red Sea, for conquest over sinful habit and
every foe, Death included; and the Passover at the Jordan, for full present
Rest, and Possession of the Promises and privileges of the Believer.

There are three conspicuous references to the vine (Isaiah 5:1-7; Psalms
80:8-19; John 15:1-16). The first emphasizes God’s care for His vine and His
disappointment at its wild grapes; the second, its desolation under the ravages
of foes; the third, the secrets of growth and fertility in union with Christ.

Mortify is found but twice (Romans 8:13; Colossians 3:15). It means to make a
corpse of, implying that, having judicially died with Christ, all that pertains
to the “old man”—the former sinful self and life—should be given over to death,
actually and practically (Romans 6:19; Romans 7:5; Galatians 5:24-25). When the
“members,” so to be mortified, are specified, the first four of the five refer
to various forms of sensual appetite, showing how hostile this is to spiritual
life: impurity, with covetousness, thus cover nearly the whole array of carnal
foes. And, if these members are not killed, they kill—if not put to death, they
spread death; practically, therefore, it is a choice between living and dying
unto God and holiness—death to the flesh or death to the spirit. The word
“panoply,” translated “whole armor,” or “all his armor,” is found but twice
(Ephesians 6:11-13; Luke 11:22).

Further search shows a designed contrast in this case; in one case the panoply
is that with which God clothes Saints, to resist the Devil; in the other it is
panoply with which the Devil clothes the sinner, that he may fight against God;
and further meditation will suggest something in each of the sinner’s various
pieces of armor that corresponds to those of the Saint: The Helmet of Salvation
is contrasted with a Delusive Hope. The Breastplate of Righteousness is
contrasted with a proud Self-righteousness. The Girdle of Truth is contrasted
with Lies, Deception. The Sandals of Alacrity are contrasted with
Procrastination. The Shield of Faith is contrasted with Unbelief. The Sword of
the Spirit—the Word of God—is contrasted with the word of Man. The word,
“centurion,” in the New Testament, occurs twenty-four times, and always, save in
one case (Acts 27:11), favorably. Four centurions are conspicuous. He, whose
faith the Lord so commended; he who, at the crucifixion, confessed to Christ’s
Deity; he, at whose palace occurred the Pentecostal outpouring; and he who was
connected with the shipwreck, in the Mediterranean, and whose mediation saved
Paul (comp.Matthew 8:5-13; Matthew 27:54; Acts 10:27). Is there no practical
lesson in all this? The Jews being under the Roman yoke were tempted to despise
and hate whatever was Roman. Yet, here were Rome’s representatives, having
authority over large bands of soldiers, to keep the Jews in subjection, yet
showing real nobility, and shaming them by their treatment of the Messiah whom
the Jews rejected and of the disciples whom they persecuted! One of them showed
a great faith not found even in Israel; the alms and prayers of another went up
for a memorial before God; the confession of another was boldly made to the fact
that Christ was truly the Son of God, when even disciples forsook Him and fled
and He hung upon a cross between thieves; and other centurions interposed to
save Paul from the scourge, from conspiracies against his life and from death as
a prisoner. How delicate the indirect rebuke of bigotry and racial hatred, and
the lesson of tolerance and impartiality of judgment.

There is frequent and gracious mention of the Samaritans. Instance the good
Samaritan, whose merciful ministry is contrasted with the apathy of priest and
Levite; the Samaritan among the ten lepers, the only one who returned to give
thanks; the Samaritan woman who found the Savior at the well and forgot her
water pot in her zeal to save souls; the Samaritans who, in such throngs,
welcomed the ministry and message of Philip (Luke 10:33; Luke 17:16; John 4;
Acts 8). Surely deep wells are here if one has something to draw with, a long
enough rope of research, and a large enough vessel of charity!

Five times, in the Epistles of Peter, the word “End” recurs.

1 Peter 1:9—“Receiving the end of your faith, the salvation of your souls”

1 Peter 1:13—“Hope to the end for the grace that is to be brought,” etc.

1 Peter 4:7—“The end of all things is at hand.”

1 Peter 4:17—“What shall the end be of them that obey not the Gospel?”

2 Peter 2:20—“The latter end is worse with them than the beginning”

Around these uses of this one word, END, much of the teaching of these epistles
gathers!

Toward one universal end moves the whole creation, physical and moral. Evil
moves on toward its consummation in antichrist, and good likewise to its
consummation in Christ. The evil development includes some, from the nominal
church of Christ, as well as the whole world of the ungodly that lieth in the
wicked one, and all evil angels who are reserved unto the same final judgment of
perdition. The good development includes all true believers, good angels, and
“the whole creation;” only that, while sinners among men and fallen angels are
involved in the same condemnation, saints and angels do not share the same
salvation or exaltation; for the saints, now “a little lower than angels,” at
the end rise higher than they, through their identification with the Lord Jesus
Christ as Redeemer. The phrase “Dead Works” occurs only twice, in both cases in
the same Epistle (Hebrews 6:1; Hebrews 9:14); in the first instance, used of the
unregenerate, in the second of the regenerate.

“Dead works” differ from either wicked works or good works, as “wild fruit” does
from good fruit or bad fruit; as the wild fruit has the form and appearance of
the good, without its flavor and savor, so dead works, while having more or less
of the appearance of good works, lack life. Therefore even doling out goods to
feed poverty and giving the body to the flames are pronounced unprofitable,
because not prompted by that love which is the life of all true service (1
Corinthians 13:1-3).

Dead works should be studied in connection with Numbers 19, where the ordinance
of the red heifer is found, to which Hebrews 4:13 refers. The red heifer was the
appointed remedy for contact with the dead or death, in every form. He that
would serve the living God must not bring to Him dead works. “The body without
the spirit is dead” (James 2:26). God cannot be imposed upon by externals. The
word, kataphilēō, translated “kissed,”—meaning to kiss repeatedly and
caressingly—is found but four times in the New Testament (Matthew 26:49; Luke
7:38; Luke 15:20; Acts 20:37), and these instances are representative and
exhaustive, the father’s kiss of welcome, the penitent’s kiss of gratitude, the
friend’s kiss of farewell, and the traitor’s kiss of betrayal; in three cases
Love’s sign, and, in the fourth, its damnable prostitution.

Note the phrase “stand still.” The earliest lesson on this subject: “Stand still
and see the Salvation of the Lord,” is in Exodus 14:13. For the first time men
were taught the virtue of standing still in a great crisis of danger to witness
the Lord’s deliverance. But here a permanent lesson is taught, of which other
representative and illustrative instances are found in subsequent times; indeed,
at every great emergency, this policy is again inculcated, as for example, at
Kadesh Barnea (Numbers 14:9), and on the verge of entrance into Canaan
(Deuteronomy 20:1-4); and when the Syrians encompassed Elisha (2 Kings 6:16). To
Jehoshaphat Jahaziel repeated these very words, when the Ammonites and Moabites
massed their forces to drive the Jews out of their inheritance (2 Chronicles
20:15-17), and when the Assyrians came against Hezekiah the lesson was repeated.
(2 Chronicles 32:20-21; Isaiah 37:14-37). The numerous instances in the
apostolic age find their key here. The lesson is that in all such cases the
Battle is not ours but God’s. We are not to depend upon ourselves nor on our
fellow man, but “let God fight for us.” “Our strength is to sit still” (Isaiah
30:7).

One of the foremost lessons of the New Testament, especially after the Day of
Pentecost revealed man’s complete dependence upon the Holy Spirit, is that in
all matters pertaining to our witness, work and the warfare for God, we are to
renounce all our own wisdom, strength and energy, and simply let God have His
way. Our Lord’s last injunction was, “Tarry ye, until ye be endued with power
from on high;” and ten days were spent in quietly waiting for God to work. At
every succeeding crisis in the apostolic church, there was the same simple
dependence upon Him. When the Sanhedrim forbade the disciples to speak at all or
teach in the name of Jesus, under threat of persecution, they went to their own
company, and with one accord committed to God the whole matter: “And now, Lord,
behold their threatenings, and grant unto Thy servants that with all boldness
they may speak Thy Word by stretching forth Thine hand to heal, and that signs
and wonders may be done by the name of Jesus.” And when they had prayed the very
place of assembly was shaken (Acts 4:29-30). And so in all that follows. The
angel of the Lord opened prison doors, the Philippian jail was shaken by an
earthquake; Herod, the persecutor, smitten with death, as Elymas, the Sorcerer,
was with blindness; and in face of every danger and difficulty the infant
church, standing still, saw God work in His might.

There are four or five special forms or phases of truth as to which men would
crave and need instruction: Faith, Love, Hope, Good Works, and the danger of
spiritual declension. Each of these has a prominent human exponent. Paul is
especially the Apostle of Faith, Peter of Hope, John of Love, James of good
works; and Jude warns against apostasy. Thus each follows his own natural bent,
and in so doing fills out the design of the Holy Spirit, that each aspect of
truth and duty shall have its presentation.


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  CHAPTER 22: 21. THE REFRAIN AND CHORUS IN SCRIPTURE
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The Refrain and Chorus in Scripture

Chapter 20

Special importance attaches to recurrence of the same sentences, when repeated
at intervals, and marking the close of a stanza or strophe in a song or poem, or
a section or division, in an argument or discourse. Such phrases or strains,
which are called refrains, are to be carefully studied, whenever and wherever
found, for they will prove to have some close relation to the truth set forth,
either as summaries of what precedes or as indicating the conclusion of a
paragraph, or a department of the treatment of a subject.

Refrains may be divided into four main classes, of which a few examples follow:

Choral, dividing a poem into successive stanzas;

Terminal, indicating the divisions in a book;

Ethical, gathering up and repeating some moral lesson;

Musical, occurring at pauses in a sacred chant or song.

Sometimes a refrain serves more than one purpose at the same time, and there are
some cases in which they rise to the level of the sublime. In a few instances,
they form an introduction and conclusion to a section: at the beginning
forecasting the object of what follows; then at the end reaffirming the
principle or law stated, in view of the considerations presented. In Exodus
8:10, Moses says to Pharaoh:

“There is none like unto Jehovah, our God.” This grand, sententious declaration,
here first made, is perhaps the leading refrain of all Scripture, and most
frequently recurs in almost the same exact form. For instance it superbly
reappears in that poem of victory, the triumphant chant of Miriam at the Red
Sea:

“Who, O Jehovah, is like unto Thee among the gods! Who is like unto Thee!

Glorious in holiness, Fearful in praises, Doing wonders!” (Exodus 15:11).

Here the august saying of Moses is repeated as an exclamation by Miriam, and its
meaning expanded. There is none like Jehovah, in the Majesty of His Holiness,
none so worthy of reverent worship and praise, none capable of such wonder
working displays of power. From time to time that refrain recurs, and it is a
lesson in grace to observe the great occasions when it is again heard, to study
the connection, and to note the special divine attributes and aspects of the
divine glory successively set forth. For instance, in Psalms 35:10 :

“All my bones shall say, “Lord, who is like unto Thee!”

Here Jehovah is praised as the Deliverer of the poor and afflicted.

Again, in Psalms 71:19 :

“O, God! Who is like unto Thee!”

Here the special reference is to His righteousness and greatness.

Again, in Psalms 113:5-6 :

“Who is like unto the Lord, our God!” In this case it is a tribute to His
condescension in mercy and grace. In Isaiah 40:18; Isaiah 40:25 :

“To whom, then, will ye liken God!”

Here is a divine challenge to the heathen to produce any rival object of
worship, or anything worthy of comparison with Him, a rebuke of all idolatry and
polytheism. In Micah 7:18 :

“Who is a god like unto Thee!” In this, the last recurrence of this exclamation,
we may find its highest application. The question, “Who is like Jah?” is a play
on the name Micah, which means this, as Malachi means “My Messenger.”

Micah’s interrogation plainly refers back to the wonders of the Exodus. He is
exalting and extolling the wonders of Grace in forgiveness, in subduing the
power of sin, and in keeping covenant (see Micah 7:18-20). Here are plain
references to the passing over of the blood-sprinkled houses; then, the turning
again of God, like a master general flinging his columns backward upon pursuing
foes to overwhelm them with destruction at the Red Sea, and finally, to the
covenant promises, sworn to Abraham and confirmed to Jacob, which explain
Jehovah’s subsequent dealings with His people.

If to these instances of the Interrogation, we add the numerous recurrences of
the original affirmation, “There is none like unto Jehovah,” we shall see, still
more clearly, how important is that saying or the truth it embodies. Compare
Deuteronomy 3:24; Deuteronomy 33:26; 1 Samuel 2:2; 2 Samuel 7:22; 1 Kings 8:23;
Psalms 86:6-8; Isaiah 46:8-9; Jeremiah 10:6-16; Jeremiah 49:19, etc.

Thus an exclamation twice found in the earliest of all Biblical Psalms—the Song
of Moses at the Red Sea—echoes like a thunder peal among the mountains, at
critical points in Old Testament history, only with this difference that, while
echoes in nature become fainter with each new reverberation or repetition, the
echoes in Scripture grow louder and clearer as they recur. And as we stand and
listen to echo after echo, we feel more and more the incomparable majesty,
infinity, holiness of Jehovah and are inspired with awe and adoration.

Another example of refrain is found first in Exodus 20:2 :

“I am Jehovah, thy God, Which have brought thee out of the land of Egypt, Out of
the house of bondage.” This connects the name of Jehovah with this signal act of
deliverance which was the beginning of the national history as a redeemed and
separate people. It conspicuously reappears in Leviticus 19:36; Numbers 15:41;
Deuteronomy 5:6; Psalms 81:10, etc. In fact, it is the most frequently repeated
of all Scripture sentences. It suggests what may be called the Old Testament
standard of measurement. Whenever, in any emergency, the Lord would remind His
people both of His power and love, He referred them back to the Exodus, so that
this became a sort of secondary name of Jehovah, a historic designation,
identifying the great Deliverer with the covenant God. This association of the
name of Jehovah with the fame of the Exodus is found hundreds of times between
the event and the end of the prophetic Scriptures; and at each new repetition
serves some new purpose, to add sanction to God’s law, majesty to His authority,
terror to His judgments, grandeur to His covenant condescension, or glory to His
gracious promises and invitations. In the Psalms, each of the five books closes
with a sort of terminal refrain.

“Blessed be Jehovah, God of Israel, From everlasting and to everlasting!

Amen and amen!” (Psalms 41:13).

“Blessed be Jehovah, God, the God of Israel!

Amen and amen!” (Psalms 72:18-19).

“Blessed be Jehovah, forevermore!

Amen and amen!” (Psalms 89:52).

“Blessed be Jehovah, God of Israel From everlasting to everlasting! And let all
the people say Amen!

Praise ye Jehovah!” (Psalms 106:48).

“Let everything that hath breath

Praise Jehovah.

Praise ye Jehovah!” (Psalms 150:6).

Beside the recurrence of the refrain, there is a steady advance in thought, as
seen in the changes and modifications in the refrain, and the expansion of its
meaning and application. From time to time special local refrains occur, as in
those companion psalms, Psalms 42; Psalms 43, which open Book II.

“Why art thou cast down, O my soul?” etc. This occurs thrice, at almost equal
intervals (Psalms 42:5; Psalms 42:11; Psalms 43:5).

And, when repeated, made more emphatic by considerations presented in the
interval, and in the second and third cases adding “and my God.”

Psalms 45 has its own refrain:

“Jehovah of hosts is with us, The God of Jacob is our refuge.

Selah” (Psalms 45:7; Psalms 45:11).

Isaiah is rich in refrains:

“Jehovah alone shall be exalted in that day, For all this His anger is not
turned away: But His hand is stretched out still”

(Isaiah 5:25; Isaiah 9:12; Isaiah 9:17; Isaiah 9:21; Isaiah 10:4).

These five repetitions indicate links of connection in his utterances. Each
recurrence seems to hint that, notwithstanding all that has taken place,
something more and greater is coming. But Isaiah’s most conspicuous refrain is
that which occurs at the close of Isaiah 48 (Isaiah 48:22):

“There is no peace, saith Jehovah to the wicked!” This recurs at the close of
Isaiah 57 (Isaiah 57:21): “My God” being substituted for “Jehovah.”

Then, in the closing chapter (Isaiah 66:24):

“Their worm shall not die, Neither shall their fire be quenched,” which expands
and explains with awful emphasis the refrain. There is no peace to the wicked,
for God’s retributive fire is without and the undying worm of an accusing
conscience within. But further than this, these last twenty-seven chapters—the
great Messianic poem of the Old Testament, are divided into three equal
sections, of nine chapters each, by this refrain—one of the most remarkable
instances in Scripture, where such a refrain serves all purposes at once,
choral, musical, ethical and terminal. In Matthew 19:30; Matthew 20:16 occurs a
repetition of the same sentiment in almost the same words: “Many shall be last
that are first, and first that are last.” “So the last shall be first and the
first last.” The latter saying is exactly the former, only the order of words is
inverted. This is one of the cases in which the refrain serves to show the
proper bounds of the paragraph. There should be here no chapter division, for
this proverbial utterance, immediately preceding and following the parable of
the laborers in the vineyard, enunciates the principle of which that parable is
the illustration, and, to make it the more emphatic, it both prefaces and
concludes the parable. The connection is very striking.

After the rich young man, unwilling to leave all to follow Christ, turned away
sorrowful, Peter, no doubt, in a self-complacent and somewhat boastful spirit,
said, “Lo, we have left all and followed Thee; what shall we have therefore?” If
we mistake not there was a little disposition both to brag and grab. And our
Lord uses this parable as a gentle rebuke, reminding the disciples that some who
are first in their own eyes may be last in His, and those who are last in
expectation and conscious merit, may prove first in realization and reward. The
consciousness of self-denial and the spirit that glories in it seriously impair
its value. When we are absorbed in Him, years of toil and trial for His sake
seem as but a few days for the love we bear Him, as it was with Jacob when he
served for Rachel. Self-surrender is close akin to self-oblivion, and a passion
for God and souls leads us to a heroism that takes no count of its sacrifices.
To impress this thought our Lord therefore first utters the proverb, then
enforces it by a parable and then repeats it that the principle may get
emphasis, and its setting may lend it impressiveness. In John 14:1; John 14:27,
is perhaps the most significant illustration of the relation of these
repetitions of language to the discourse which lies between. Our Lord, observing
how at the hint of His withdrawal, sorrow has filled their heart, says to His
disciples, “Let not your heart be troubled.” At the close of this section of His
farewell address, exactly the same words are repeated. “Let not your heart be
troubled,” and in this case He adds, “neither let it be afraid.” Between these
two similar sayings, lie the reasons why they should not be thus troubled. If
the intermediate teaching be carefully followed, it will be seen that He hints
at four classes of troubles and their remedies:

Problems of Creation and Providence—“Believe in God”

Problems of Sin and Salvation—“Believe in Me”

Problems of Death and the Hereafter—“Believe in the Father’s House”

Problems of Present Daily Need—“Believe in the Holy Ghost”

Thus, having shown that faith has a solution and solace ready for every form of
perplexity and anxiety, He not only repeats the words with which He began, but
adds, “neither let your heart be apprehensive.” As the two verbs in the first
verse are exactly the same in the original, no reason is apparent why in one
case they should be translated by an indicative and in the other by an
imperative; in both cases the imperative seems most natural. “Let not your heart
be troubled. Believe in God; believe also in Me.” To some heart anxieties, the
Fatherhood of God is the answer; to others the mediation of the Son; to others,
the fact that the whole universe is the Father’s House, and that we are never
out from under His roof; even death being only moving from a lower to a higher
mansion or abiding place in the same universal House. And, when to all other
perplexities is added the anxiety as to our daily strength for duty and trial,
our Lord reminds us that in the Indwelling Spirit we are to have Heaven brought
down to earth, and earth brought in constant contact and communion with
heaven—communion with both Father and Son, and supplies of all needed Grace,
strength and consolation, while as yet sojourning here and awaiting His return
to claim His own.


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  CHAPTER 23: 22. THOUGHTS WHICH TRANSCEND ALL SPEECH
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Thoughts Which Transcend All Speech

Chapter 21

God could speak to men without finite speech proving at times too poor and
narrow for infinite thought. At times the words, drawn from human experience,
will be found too circumscribed for divine uses, and resort will be had to
figures of speech, seeming exaggeration, superlatives and double superlatives,
and words piled on words, in a vain attempt to convey what is too vast for its
vehicle. We must therefore learn to think of terrestrial tongues as inadequate
to express celestial conceptions. A few forms may be cited, in which these
things, hard to be uttered, or understood, appear in Scripture:

Attempts to define or describe the Infinite God.

The use of words which are untranslatable.

The compound verbs, used of Christ’s union with believers.

The superlatives and hyperboles employed.

The sublime climaxes which suggest the unspeakable.

The multiplication of figurative forms of speech.

There are six definitions of God, Who is so complex that no one definition can
suffice.

Psalms 36:9—“With Thee, O God, is the fountain of Life”

James 1:17—“The Father of Lights”

1 John 1:5—“God is Light”

1 John 4:8-16—“God is love”

John 4—“God is a Spirit”

Hebrews 12:9—“Father of Spirits”

Taking these passages together, He is Life, Light and Love—all in one—somewhat
as the sun sends forth life in the blue ray, light in the yellow, heat in the
red, but all united in the one sunbeam of glory. He is essentially a spirit,
invisible and disembodied, and the Father of all spiritual Being.

Some words are untranslatable and we have to resort to transliteration, which is
transferring the word as nearly as possible into another tongue, letter for
letter, as for instance, “Abba,” “Jehovah,” “Hallelujah,” “Selah,”
etc.Sabbatismos is one of these untranslatable words. It occurs but once
(Hebrews 4:9), and is translated “rest,” and usually taken to mean an eternal
rest, or Sabbath keeping with God, which is no doubt its highest sense. But, as
used in this connection, it has a specific meaning. It occurs in the midst of an
argument proving a present rest, not in heaven, but on earth, into which God
would have all believers enter now by faith and of which Canaan, the earthly
inheritance of His people, was a type and forecast. Into this rest believers
enter by ceasing from their own works as God did from His.

Probably to render this word Sabbatism would be a great advance, transliterating
instead of translating. There was among the Hebrews a most elaborate Sabbatic
system, as may be seen by comparing Genesis 2, Numbers 25, Deuteronomy 15,
Daniel 9, Revelation 20, etc.

It was built up in a sevenfold structure, which is embodied in the very
framework of the Old Testament. There was first a seventh day of rest, then a
rest of the seventh week, month, year, seven-times-seventh year,
seventy-times-seventh, or four hundred and ninetieth year; and a dim forecast of
a final Sabbatic thousand years—the Millennium. The “Sabbatism,” here for the
first and only time mentioned and represented by one word, probably included all
these and what they separately and together signify and typify. Each seems to
stand for some form of rest, from labor, care, selfish and sordid dispositions,
exacting and vindictive tempers, and works of legalism, and together constitute
the Sabbatism of God, the rest of subdued sin, banished anxiety, reconciled
relations, peace with Him and fellowship with man, justification,
sanctification, service, self-oblivious love; and in a word, the days of Heaven
on earth.

Compound verbs, of uncommon force, are used to express the believer’s identity
with his Lord. The plain design is to represent all His leading human
experiences as involving the disciple in a joint relation and kindred
experience. To convey this most vividly, some twenty-five different compounds
are selected, most of which have no equivalents in single English words, so that
we lose the close identity so expressed by these compounds. For instance, there
are eight words that convey the fact of this identity—translated, “Crucified
with Him,” “Die with Him,” “Buried with Him,” “Planted together,” “Raised up
together,” “Sit together,” “Reign with Him,” “Glorified together,” etc.
(Galatians 2:20; 2 Timothy 2:11-12; Romans 6:4-5; Ephesians 2:6; Romans 8:17).

There are other words referring to common intercourse, translated, “come
together,” “gather together,” “assemble together,” “sit together,” “talk
together”, etc., and yet others referring to results of such identity, such as
“live with Him,” “suffer with Him,” “work together,” etc.

These are all compound words and not phrases in the original; and for only four
or five are there any English equivalents. We can say “co-work,” “convene,”
“consult,” “co-heirs,” etc., but not “co-die,” “co-rise,” “co-reign.” In some
cases superlatives are used, and even piled up like mountain upon mountain, in a
vain attempt to express the inexpressible. This is one of the most fascinating
departments of Bible study.

Paul’s writings especially abound in these superlatives, and most of all, the
Epistles to the Ephesians and Colossians, where are to be found the mountain
peaks of the New Testament. It is here that we meet such expressions as “the
exceeding greatness of His power;” “the working of the strength of His might;”
“far above all rule, and authority and power and dominion, and every name that
is named, not only in this age, but also in that which is to come; the exceeding
riches of His Grace in His kindness toward us;” “the unsearchable riches of
Christ;” “the manifold wisdom of God;” “to know the love of Christ which passeth
knowledge, that ye may be filled with all the fullness of God;” “able to do
exceeding abundantly above all we ask or think,” etc.

It is very plain that the writer finds his theme too transcendently great to be
crowded into the narrow compass of human words, and vainly seeks to stretch the
meaning so as to make it more comprehensive by joining word to word, each of
itself a superlative.

Man’s superlatives are sometimes signs of weakness, carelessness, excitement.
But God’s superlatives, instead of going beyond, fall short of truth. They show
both the poverty of earthly speech and the riches of heavenly thought, hinting
an overflowing fullness of conception which no chalice of language can contain.
We give some biblical examples of superlatives: The verb, hyperballo and the
noun, hyperbole, as applied to divine things and matters pertaining to
redemption, are not easily translated. They really convey the idea of throwing
or shooting beyond a given mark or limit, and hence the notion of surpassing
excellence, a sort of excess; not exaggeration, like the English word,
hyperbole, but rather something that passes the limit of language, defying
description.

There are in all thirteen cases of the use of this verb or noun.

Romans 7:13, “That sin might become exceeding (or excessively) sinful.”

1 Corinthians 12:31, “And yet show I unto you a more excellent way”—cultivate
love.

2 Corinthians 1:8, “We were pressed out of measure.”

2 Corinthians 3:10, “By reason of the glory that excelleth.”

2 Corinthians 4:7, “That the excellency of the Power may be of God.”

2 Corinthians 4:17, “Worketh for us a far more exceeding weight of glory”—(here
the word is twice used).

2 Corinthians 9:14, “The exceeding grace of God in you.”

2 Corinthians 11:23, “In stripes above measure.”

2 Corinthians 12:7, “Through the abundance of the revelations.”

Galatians 1:13, “Beyond measure I persecuted the church of God.”

Ephesians 1:19, “The exceeding greatness of His power.”

Ephesians 2:7, “The exceeding riches of His grace.”

Ephesians 3:19, “The love of Christ, which passeth knowledge.”

Classifying these cases, we have the following significant result:

1. God’s view of sin: It passes all description for its guilt, enormity, and
deformity. And so does the enlightened soul see sin—as Paul saw his persecuting
violence.

2. God’s view of His own attributes and perfections: (1) His power, as exercised
toward us; (2) His love in Christ; (3) His grace—and its riches; (4) His glory,
the sum of all the rest.

3. God’s view of man’s highest excellence and ecstasy: (1) Love as the highest
of graces; (2) Knowledge of Himself as the highest of Revelations; (3) Glory of
His likeness as the highest result of affliction.

Again, the Climaxes in Scripture suggest what defies description, leading from
level to level of thought and revelation of truth, as, in ascending a mountain,
the successive points of prospect command wider horizons and larger landscapes,
one view preparing for another, and greater, till all the possibilities of
present prospect are exhausted. When King Amaziah remonstrated against the loss
of money involved in a change of plan, the man of God replied: “The Lord is able
to give thee much more than this” (2 Chronicles 25:9). In Romans 5:6-21 this
phrase “much more” occurs five times and unlocks the whole passage (Romans
5:9-10; Romans 5:15; Romans 5:17; Romans 5:20), outlining what Christ does
beside dying for us.

1. Justified by His blood—much more kept safe from wrath through Him.

2. Reconciled by His Death; much more kept safe in His Life.

3. Dead by offence of one. Much more receiving gift of righteousness by One.

4. Under the reign of Death. Much more made to reign in life.

5. Sin abounded in Ruin. Much more Grace abounded in Righteousness.

Here is a steady advance. We are saved from condemnation and kept safe;
reconciled after alienation and kept reconciled; we died in consequence of
Adam’s sin, but are made alive in Christ, as the Second Adam or racial Head.
Once, under the reign of sin and death, are made to reign over both; and all
this is a triumph of grace thro’ Righteousness, not a tame compromising laxity
on the part of God; a forgiveness, purchased by atonement, and not at the
expense of righteousness. In Ephesians 3:14-21, Paul labors under a weight of
conception that no powers of expression can sustain, praying that Ephesians may
be able to comprehend dimensions which are infinite and take in a measureless
immensity and an endless eternity; to know a love that “passeth knowledge,” all
it is possible to know of which is that it is an unfathomable depth. God, he
adds, is able to do what we ask, what we think, all that we ask or think, above
all, abundantly above all, exceeding abundantly above all, that we ask or think,
“unto all the generations of the age of the ages.”

Paul especially deals with these transcendent topics, probably because his
rapture into the third heaven unveiled to him these unutterable wonders (2
Corinthians 12).


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  CHAPTER 24: 23. CONTEXT AND CONNECTION
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Context and Connection

Chapter 22 As in any organism, no member or part, however minute, can be fully
understood aside from its relation to the whole; so, in scripture, every
paragraph and sentence are part of its totality, and must be studied in relation
to all the rest. The text will be illumined by the context, or scripture
immediately preceding and following. Every occurrence and utterance should be
studied in its surroundings. How, why, when a word was spoken or an act done,
helps to explain it, is its local coloring. Hidden relationships must be traced
like underground roots and subterranean channels.

There is a law of the paragraph which concerns this contextual study.
Punctuation, with all the arrangement and division into chapter, paragraph and
verse, are foreign to the original scripture, and the work of uninspired men,
mere devices of convenience of reference, and therefore open to criticism and
modification. Punctuation points may often prove misleading, and these arbitrary
divisions frequently interrupt continuity of thought and teaching, if they do
not more seriously pervert the sense. It is only by much care that it is found
where the pause occurs in the argument or narrative or discourse, and the
paragraph is complete.

There is also a law of connection which demands that we observe words, sayings
and sentences which are divinely linked together, since there can be no
accidental or meaningless arrangement of terms or phrases when a divine Mind is
at work. Patience will show both similarities and dissimilarities, unsuspected
at first, and order of statement which significant and unalterable, because of a
more important order of development in the truth set forth, or the experience of
grace indicated.

Chapter divisions sometimes interrupt the progress of the narrative or
discourse. A few prominent examples will illustrate this:

Matthew 9:38; Matthew 10:1, our Lord began to send forth laborers.

Matthew 16:28; Matthew 17:1; Mark 8:38; Mark 9:1, the Transfiguration fulfills
the promise.

Matthew 19:30; Matthew 20:1, the parable illustrates the principle (comp.Matthew
20:16).

Mark 2:23-28; Mark 3:1-5, the miracle proves His lordship of the Sabbath.

Luke 20:45-47; Luke 21:1-4, note in both passages the prominence of the poor
widow.

Acts 7:60; Acts 8:1, Stephen’s death led to Saul’s conversion.

1 Corinthians 10:33; 1 Corinthians 11:1, Paul bids them follow him as an example
of self-renunciation.

1 Corinthians 12:31; 1 Corinthians 13:1, Charity is the more excellent way.

2 Corinthians 4:18; 2 Corinthians 5:1, the argument about the unseen and eternal
continues.

2 Corinthians 6:18; 2 Corinthians 7:1, this last verse sums up the previous
argument.

Verse divisions often isolate a sentence from its surroundings, not only
interrupting the sense, but very imperfectly presenting the truth. It is very
unsafe to cite such broken and dismembered fragments of Scripture in support of
any doctrinal position, as, so used, even “the devil can cite Scripture to his
purpose,” as he did in the temptation of Christ. A text is only a sure guide
when it is taken in its surroundings and as a whole utterance.

Biblical punctuation is a human device and not authoritative. Sometimes it is no
doubt misleading. A question mark might sometimes well displace a period.

Possibly in Romans 8:33-34, we have a series of questions:

“Who shall lay anything to the charge of God’s elect? Shall God, who justifieth?
Who is he that condemneth? Shall Christ who died, yea, rather is risen again?” A
recent writer quite insists on reading Ephesians 4:26, “Can ye be angry and not
sin?”

He feels a difficulty in reconciling a sanction of anger with the general tone
of Scripture precepts, and especially with the command in Ephesians 4:31, “Let
all anger be put away from you.” He would rather construe the apostle as asking,
“Can you indulge anger and yet be sinless?” If his contention be true there may
be ethics involved in a punctuation point.

Probably in Luke 13:24, a comma should displace a period: “Strive to enter in at
the strait gate, for many, I say unto you, will seek to enter in and shall not
be able, when once the master of the house hath risen up and hath shut to the
doors,” when it is too late (Matthew 25). The illuminative force of context is
illustrated by our Lord’s great lesson on almsgiving (Matthew 6:1-4). The
greater lesson is on the unseen world and the unseen God. He has been showing
how the unseen in man is the essential and true self—not the outer word, blow,
act, but the inner thought, desire, disposition, will. And now He advances to a
higher and more comprehensive conception; the greater objective as well as
subjective reality is unseen. He would make the unseen in man responsive to the
unseen in God and bring his unseen self into harmony with the whole realm of the
invisible. This may be illustrated by the “harp, the harper and the harmony,” as
the late Joseph Cook used to say. The main thing is not the beauty of the
instrument nor the dress and appearance of the player, but the music evolved by
his touch; and melody and harmony are inexplicable mysteries obedient to unseen
forces. Imagination, memory, love, hope, faith, conscience, sensibility, all
find expression in music which is their creation, and all these are unseen
faculties and attributes. The soul of the harper must create the harmony. And so
almsgiving is only music in God’s ear when it is the outgoing and expression of
an unseen spirit in man which is in accord with Himself, the response of what is
best in us to what is best in Him; any lower motive spoils and degrades it as
does a mere mercenary motive debase the musician’s art. In 1 Timothy 3:15-16,
the punctuation is probably misleading. It were better to read somewhat thus:

“That thou mayest know how thou oughtest to behave thyself in the house of God
which is the church of the living God. The pillar and ground of the truth, and
without controversy great, is the mystery of Godliness—namely,” etc.

Thus read, we avoid a mixed and incongruous figure, at one instant comparing the
church to a house and the next to a pillar in a house; but, according to this
reading, the doctrine of the incarnation becomes the central pillar and pedestal
of the church, upholding and sustaining it. A pillar consists of two parts—the
upper and lower—one connects it with what is above, the other with what is
below. Perhaps the thought is that the church, as the House of God, finds its
central prop and pillar in the truth about the Lord Jesus Christ, Who as Son of
God and son of man, related to both realms, links heaven and earth. By His
humanity, Gospel, believing people, with earth; by his Deity, relation to
Angels, coronation as King, with Heaven. And so long as this pillar remains thus
central in church life and doctrine, even the gates of Hell shall not prevail
against it (Matthew 16). The two words together, “Life and Peace,” (Romans 8:6)
describe the double result of the atoning work of Christ, and the order is
unchangeable.

“Life” results from vital union with Him in whom is Life. It comes by simple
acceptance of the Word of the Gospel as the incorruptible seed of God (1 Peter
1:23). At once by believing we have the Son of God and have Life (1 John 5:12)
and the Spirit of Life (Romans 8:2).

“Peace” is the effect of His work, and faith in it as a finished work. It comes
of minding the things of the Spirit, but is not to be confounded with Life,
which precedes it and prepares for it.

Life does not always bring peace, but at first breaks up peace as a dead man
raised to life like Lazarus would become conscious of sepulchral bonds. Peace is
threefold: With God—reconciled relations (Romans 5:1); with Men—new fellowship
(Ephesians 2); Peace of God—conscious indwelling (Philippians 4). A child born
to a king has his father’s life in him from the first; but he has to be trained
to know and understand all the duties and principles involved in being son and
heir. The one place where our Lord is expressly set before us as an example is 1
Peter 2:21-24. The exact word is writing-copy, as though the portrait of our
Lord were put before us that we should study its exact lineaments and seek to
reproduce them in our own character and conduct, speech, temper, will, and that
inexpressible something which we call “spirit”—the inmost secret of the whole
man which unconsciously molds all the rest.

Here we are commended to His example as our guide in all things: for our daily
walk, abstinence from all known sin; in the truthfulness and self restraint of
the tongue, even under provocation; in the regulation of temper and disposition,
forbearing threatening, and all retaliation and vindictiveness; in the great
executive act of the will by which we commit ourselves to the keeping of a
righteous God; and especially are we to imitate His self-sacrificing and
self-oblivious spirit, which makes us ready to live and die for the salvation of
others. What department of life is left untouched in this marvelously
comprehensive example and ideal!

We have frequent occasion to refer to verbal emphasis, which is a science by
itself, because emphasis is so often in effect exegesis. To find the word where
the stress of a sentence falls is often to find the stress also of thought. Here
again the study of context and connection is helpful, as showing the objective
point toward which a whole discourse moves. The emphatic word is often the pivot
on which the meaning turns. When the anger of the Jews was aroused by the claim
of our Lord that God was His Father, they retorted in a most insulting manner,
“we be not born of fornication,” by this stress upon the first personal pronoun,
more than insinuating that His birth was unsanctified by wedlock, and a
disgrace. When our Lord says “Take my yoke upon you,” the emphasis on “my.” In
these few verses (Matthew 11:27-30) the emphasis seems throughout upon himself.
He alone has knowledge of the Father or power to reveal Him; He alone can give
rest, teach lowliness and meekness, or impart the secret of rest even in toils
and burden bearing. If the “I,” “Me,” “My,” be uniformly emphasized the whole
passage becomes luminous; the rest of salvation is His gift; the les-son of
meekness is His lesson; the yoke that is easy is the yoke He makes, fits to us,
and wears with us, and the burden is one which He lays on us and bears with us.
What an example of the significance of emphasis!

If it be possible, “as much as lieth in you, live peaceably with all men”
(Romans 12:18), suggests that it may not always be possible with all men to live
peaceably because they are not always pacifically inclined; but so far as lies
in us, let there be peace. It takes but one to make an attack or assault, but it
takes two to make a quarrel. There are some who are so contentious that the most
peace-loving people cannot prevent the outbreaks of a wicked loquacity and
pugnacity. But it is not necessary either to make angry reply or deal an angry
blow. When slandered or struck we may remain passive and unresisting; or even
return evil by good, and so quench the fires of strife. In 1 Corinthians 7:40
the emphasis lies upon “I also”—“for I think that I also have the spirit of
God.” This is usually taken to mean that Paul gives his private judgment, and
thinks that he also has the Spirit’s guidance. But, putting the emphasis where
it belongs, he is confidently affirming that, whoever may claim to teach them as
Spirit-led teachers, he, Paul, may also confidently claim the Holy Spirit’s
inspiration, as one specially commissioned to guide the churches. In Hebrews 3:7
to Hebrews 4:11, the context shows the emphatic word is “Today.” It occurs three
times, marking an intensive present and the accompanying tenses are all present,
“Exhort one another daily, while it is called ‘today;’” “Harden not your
hearts;” “Take heed;” “We are made partakers of Christ, if we hold,” etc. “Let
us, therefore, fear;” “lest any of you should seem to come short of it,” “do
enter into rest.” “There remaineth a Sabbatism;” “he that is entered into His
rest,” etc. To see where the emphasis lies prevents our mistaking the meaning;
for the Sabbatic Rest here meant is not a future heaven, but a present
satisfaction in God, corresponding to Canaan, which was the earthly, not
heavenly inheritance promised to Israel. This present rest is entered into now,
not by dying or ceasing from our earthly activities, but by believing and
“ceasing from our own works.”

Context and connection reveal order, which also often shows emphasis very
plainly, as in Revelation 17:14, “called and chosen and faithful”—each
successive term stronger than its predecessor; there are many “called,” but few
“chosen,” and, even out of the “chosen” comparatively few that are “faithful,”
“loving not their lives even unto death,” the true martyr witnesses.


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  CHAPTER 25: 24. RECURRENCE OF THOUGHT AND IDEA
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Recurrence of Thought and Idea

Chapter 23

Often where language differs, the conception is essentially one. As we may
approach the same “golden milestone” by many roads and from different
directions, so we may be led up to the same central truth by a variety of
methods, arguments and illustrations. It requires more discrimination to detect
this convergence of thought where the words differ than where they agree; and
hence the need of training the mental powers to trace the unity of teaching amid
diversity of terms, and not depend on the superficial resemblance of language.

One of the most important and pervasive ideas of the Bible is the comparative
unimportance of the feelings and the supreme importance of the will in the
spiritual life; yet this is seldom referred to in explicit terms; it has to be
discovered by the close study of the whole Word of God. Never once will it be
found that the emphasis is laid upon what is merely emotional, because it is too
uncertain and fluctuating. Feeling is capricious; it depends upon exciting or
allaying causes, oftentimes beyond our control. Hence the Scriptures lay most
stress upon principles of living, fixed choice of God and goodness which does
not like a weather vane veer about with every change of wind.

All the great fundamental movements of the soul in the right direction are
treated in reference to volition rather than emotion. Repentance is not so much
a feeling of regret or sorrow over sin as a “change of mind,” as the Greek word
literally means, a new purpose to abandon sin, and embrace holiness; a new
attitude of the whole being, in turning from evil and turning toward God.

Conversion is not a new state of feeling or even affection, so much as a
“turning about,” as the word hints, implying a new direction for the daily walk;
and obedience is not an impulsive, capricious conformity to a command, but a
self-surrender, a principle of submission to another’s authority and control.
Prayer is not an approach to God under the influence of warm sensibility and
awakened feeling, but a deliberate habit of seeking after Him as the sole source
of power and blessing. Faith is an executive act of the will, fixing upon one
divine object of all confidence and trust; and even Love, which we most construe
as an emotion or affection, is always regarded in the light of the Word as a
principle of supreme loyalty toward God and preference for His will, and,
subordinately, of unselfish service toward man. So pervasive is this teaching in
the Scripture that the reader may safely be challenged to find one case in which
stress is laid upon mere feeling. These stirrings of our emotions and
sensibilities are not under our control, being so often dependent on bodily
health, mental condition, associations, surroundings, and even the changes of
weather. God would have spiritual life built upon solid rock, not shifting
quicksands. The Scriptural idea of rewards should be carefully studied in the
light of the Inspired Word. The principles upon which they are administered by
God are absolutely unique; and these alone suffice to accredit the Bible as
divine. For example, mark the following laws which govern Rewards:

1. It is not the sphere that determines reward, but the spirit manifested in the
sphere: not position but disposition. God Himself distributes the work as He
will. Hence all spheres and forms of service are relatively equal in dignity and
honor. What He asks is humble and constant obedience to His will wherever He put
us.

2. It is therefore not the quantity but the quality of work done that measures
reward—not how much, but how well. (Compare Matthew 10:42 and the Widow’s two
mites).

3. The will to do, not the ability to accomplish is the determining factor. If
there be first a willing mind it is accepted according to that a man hath, not
according to what he hath not (2 Corinthians 8).

God Himself assigns the limits of capacity and opportunity. Hence he recognizes
and rewards honest intention and purpose, motive, not action. Compare David:
“Thou didst well that it was in thine heart.”

4. Not success but fidelity is rewarded. We cannot always command success. A
steward is required to be faithful and wise, not successful. Stephen yearned to
evangelize but accepted stoning. Paul went to Macedonia because of a vision, but
found scourging and a prison cell.

5. Not endowment but improvement. Compare the parables of Talents and Pounds.
Taking the two together, we learn, first, that where there is an unequal
bestowment, but an equal or proportionate improvement, the reward is equal;
second, that where there is equal bestowment but unequal improvement the reward
is unequal.

6. The object ennobles the subject, the purpose sanctifies the offering, “The
altar sanctifieth the gift.” The higher the aim and the more exalted the end the
more valuable the offering. A deed is reckoned not by what is done but by the
cause or object to which the service is rendered.

7. Not proud independence but humble dependence. Not the energy of the flesh but
of the spirit. Hence all care savors of atheism. We are forbidden to worry: it
is God’s cause and service and He will take care of it.

8. God remembers and rewards service so small that we forget it and are
unconscious of it (see Matthew 25).

He records and rewards what we regard as trifles, when the motive is holy,
unselfish and spiritual. Nothing is insignificant done in His name.

These principles are wholly peculiar to the Scriptural revelation of God’s
philosophy of rewards. The conception of covenant is perpetually recurring, and
is one of the controlling and interpreting ideas of all Scripture, but it is
frequently suggested where other words are employed, such as “vow,” “oath,”
“separation,” “agreement,” “fellowship,” etc. The root idea from which all these
kindred terms sprung is the same. A special relation between two parties, God
and man, of which a vow is the expression and an oath the confirmation;
agreement, the equivalent; separation, the condition, and fellowship the
exhibition. The God of the Bible is throughout a covenant God, and yet the word
“covenant” has passed almost entirely out of Christian thinking. All true
blessings God has covenanted to bestow on believers, and on the basis of the
covenant, they may rest perfectly assured that all such promises can, must, and
will be unfailingly fulfilled; God ever does what He has covenanted to do. There
are two great covenants, and two parties, God and man. The Old Covenant shows
what man could and could not do; the New Covenant manifests what God can and
will do. “The two covenants represent two stages of God’s education of man and
of man’s seeking of God.” Many Christians continue to attempt to serve God under
the Old Covenant; this results in weakness, doubt, discouragement and failure.
It is the duty and privilege of believers to place themselves at once under the
New Covenant. This is done by believing themselves in His sight judicially
reckoned to be all that God wills them to be, and to receive all that He has
promised in Christ. “A single decisive step,” says Andrew Murray, gives the
believer “full access into the immediate presence of God, and the full
experience of the power of the Spirit.” The idea of Salvation is another of the
recurring conceptions of Scripture, but its verbal equivalents are almost
countless. Sometimes it appears under the guise of pardon and escape from
judgment; again, of justification and acceptance in Christ; and again of
sanctification and victory over sin, and deliverance from its power. Peter uses
the word of the final consummation at the reappearing of our Lord Jesus Christ.
And so of Holiness. The word seldom appears in comparison to the thought which
underlies it. But there are three great conceptions closely linked with it:
separation from sin and unto God; spiritual health or wholeness, and conformity
to the image of His Son. So of Service. How seldom this word is found! In its
proper and spiritual sense perhaps only ten times in all; yet the thought
continually recurring in a variety of forms and figures. “Ministry,” “good
works” and “alms giving,” “fruit,” “seed sowing,” “burden bearing,” and almost a
myriad other forms. How could we learn the lesson of service if we were
dependent on the mere recurrence of the word? The word “Faith” is found but once
in the Old Testament. “Children in whom is no faith” (Deuteronomy 32:20), where
it means faithfulness, or good faith. Yet the thought runs like a golden thread
from Genesis 15:6, to the end. Even “believe,” its nearest equivalent, is found
only about thirty times, as applied to God, and yet the lesson is perpetually
taught of confidence and trust, and associated with the whole history of the
race. We might almost say that the two attitudes of believing and not believing
are the explanation of all Old Testament history and doctrine. We may draw a
line through the entire book, arrange on one side all those who had faith, and
on the other, those who had not, and classify the entire contents of the Old
Testament Scripture under the two heads of the rewards and results of faith, and
penalties and consequences of unbelief. To get these great recurrent ideas of
Scripture firmly in mind, and with them as guides search the word, is to find
many of the secrets of its unity and harmony.

Peace is another recurrent idea, and the word is found over two hundred times.
Yet the conception reappears a thousand, if the equivalent terms are consulted.
One of the nearest is rest, which expresses both an aspect and a result of
peace. Safety is another equivalent, so is security, quiet, firmness, courage.
The thought is but the more eloquently impressive because so many ways are
necessary to give it expression, like the faces into which a diamond is ground
and polished, each of which adds to its brilliance and radiance.

How recurrent is the idea of Power—the power of God in man! Yet how seldom is it
expressed as in Micah 3:8. “I am full of power by the Spirit of the Lord.”
Sometimes the thought is that of strength to do, courage to witness, patience to
endure, boldness to rebuke; but to follow the thought throughout is not only to
understand what the power of God in the believer is, but the hundred forms of
its manifestation and directions of its utilization. The Holy Indignation of God
against sin must be understood only by knowing the whole Scripture. We must
examine its whole testimony, under “anger,” “wrath,” “fury,” “indignation,”
“displeasure,” “jealousy,” etc.; and all in the light of His immaculate
Holiness, who is “of purer eyes than to behold evil and cannot look upon
iniquity” (Habakkuk 1:13). Any one of these words might leave us with the false
impression of a passionate being roused at times to a violent anger as terrible
as his infinity. But a more general study will show wrath in God to be only
another aspect of benevolence, as necessary to His perfections as Love, and
itself only the other pole of love. For it is the same holiness that is
attracted by the beauty of saintliness and as surely repelled by the deformity
and corruption of sinfulness. To master the subject enables us to admire and
adore God for the very wrath that at first made Him seem only too much like a
man of undisciplined temper and ungoverned passions.

Inspiration is another and very important recurrent idea. It occurs but once in
either Testament (Job 32:8, 2 Timothy 3:16). Yet is not the thought of a divine
speaker behind all human tongues and pens, a dominant one in the Word of God? Is
not the one idea that binds all Scripture in one, gives it uniform, divine
authority, and constitutes it the final court of arbitration in all controversy
as to truth or duty, the one consistent and all-controlling thought that in many
ways, at many times, in many parts, and by many men, the one God spake unto the
fathers; and that in these last days He spake finally and fully by His Son
(Hebrews 1:1-2). Let that be the recurrent conception, and the whole Word is
illumined. We see that each of these sixty-six books is a member of one organic
body of Scripture, and each of the forty human writers a mouthpiece of one
Divine speaker. We are not left without a sufficient guide in belief and
practice, and, if we discover apparent inharmonies and discordances, are
prepared to search more deeply for the secret of reconciliation and unity.

Here is another grand illustration of great underlying conceptions absolutely
independent of explicit statement. Where in the Old Testament are “life and
immortality brought to light” as in the New? David indeed said, “I shall go to
him but he shall not return to me” (2 Samuel 12:23), but some think this only
means that he shall go to the child in the grave. Job declared that his redeemer
liveth, and that “in his flesh he shall see God,” but some again think he refers
to his confidence that he shall be restored from disease and in a recovered body
be vindicated by Jehovah. The references to the future life are confessedly few
and occult; yet if we once assume the doctrine, we shall find it everywhere
implied and explanatory of otherwise obscure and enigmatical Scriptures. And so
of the kindred idea of resurrection from the dead. The word “Discipline” is
found only in Job 36:10, and then it does not mean the beneficent influence of
sorrow and suffering in educating character. Yet who would be willing to dismiss
this ever-recurrent thought from the Holy Scripture, that, like as a father
pitieth and loveth and chasteneth his children, so our Heavenly Father, because
He loves and pities, afflicts. Let the student take this idea and trace its
unfoldings, under such forms as “chastening,” “correction,” “affliction,”
“trial,” “sorrow,” “tribulation,” “trouble,” “rebuke,” “reproach,” etc., and see
how rich is the body of instruction developed, that could never be gathered by
simply following anyone word. The idea of a life beyond death is very seldom
explicitly expressed in the Old Testament; yet the Lord Himself argues that an
attentive reader may find it pervading it as well as the New (Matthew 22:32).
The God of Abraham, Isaac and Jacob is the God not of the dead but of the
living, and He would not give Himself such a name as expressing His relation to
corpses, rotting in their sepulchers, but to believers still living, though
their bodies be sleeping.


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  CHAPTER 26: 25. TOPICAL METHODS OF STUDY
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Topical Methods of Study

Chapter 24 To examine the scriptures topically is very fruitful in results.
Taking great leading subjects or themes, we should seek to find the total
testimony of the Inspired Word upon each, gathering up and arranging scattered
or fragmentary hints in an orderly and complete form. In the nature of the case,
the Bible could not present a system of doctrine, yet it contains the material
for such a system. It is the quarry rather than the structure; and it is for the
student to bring together the material, discover its mutual relation, and
construct out of it a full testimony to the truth.

Special themes need to be studied in the light of the Word as a whole. Without
being in form a philosophical or theological treatise, it contains sufficient
guidance as to all truth and duty. To search out its witness wherever found,
classify and combine it, yields such instruction that upon any needful question,
the mind of God is disclosed in a remarkable manner and measure. Grand themes,
that suffice for lifelong study, are found set like shining gems all along the
circlet of the Scriptures, such as the following:

The Glory and Beauty of the Law of God (Psalms 119)

The Messiah as the Suffering Lamb of God (Isaiah 53)

The Four Successive World-empires (Daniel 2:31-45)

Divine Forgiveness (Micah 7:15-20)

The Sin of Covetousness (Luke 12:13-48)

The Antidote to Trouble (John 14:1-27)

The Righteousness which is by Faith (Romans 3:9 to Romans 4:25)

The Message of Faith (Romans 10)

The Body of Christ (1 Corinthians 12)

Love as the “More Excellent Way” (1 Corinthians 12:31 to 1 Corinthians 13:13)

The Resurrection from the Dead (1 Corinthians 15:12-58)

The Law of Separation Unto God (2 Corinthians 6:14 to 2 Corinthians 7:1)

The Peace of God (Philippians 4)

The Old and New Man (Ephesians 4:22-32; Colossians 3:1-17)

The Chorus of Virtues (2 Peter 1:5-8)

The Perfect Deity and Humanity of our Lord (Hebrews 1; Hebrews 2)

The Great White Throne (Revelation 20:11-15)

The Final Perfection of Saints (Revelation 22:3-5)

Such great themes remind us of Kepler’s exclamation when, after eighteen
experiments, he found the key that unlocked astronomical problems: “O Almighty
God! I am thinking Thy thoughts after Thee.” Grattan said of Fox, “you must
measure the magnitude of his mind by parallels of latitude;” but, in measuring
the infinite mind, all such standards fail us; and, in research into the
Scriptures, it is this constant recurrence of infinite ideas and ideals that
transcend alike all human expression and conception that convinces us of their
divine originality and authority. The level of the thinking which they suggest
is so exalted as to be unapproachable.

We have instanced a score of subjects, treated in single passages; but in many
cases for anything like a complete view, various Scriptures must be collated and
compared, because in no one place are these themes fully presented. Sometimes
different writers suggest various aspects of a common theme, or there is a
historic development of it, in the succession of events, or ideas. A few of
these may be likewise cited as examples of hundreds.

1. The Fire of God, represented in the Shekinah, the miraculous flame kindled on
His altars, the Pillar of Fire, etc., and above all, the Pentecostal Flame, and
tongues of fire.

2. The Angel of the Lord, the constant wonder worker in all human history, the
great Defender, Protector, Avenger, omniscient, omnipotent, omnipresent,
invisible, irresistible.

3. The moral code of Jehovah, embraced in the Decalogue, and modified and
applied in the Sermon on the Mount—a complete and sublime ethical foundation for
human character.

4. The Spirit of God, revealed officially and occasionally in the Old Testament,
individually and perpetually in the New, as source of light, life, love and
power to the human spirit.

5. The God-man. A new order of Being, with divine and human natures perfectly
combined in one personality—a mysterious blending of the finite and the
infinite.

6. The Prophetic Vision—divine sight, foresight and insight imparted to human
agents so that they have a backward vision of prehistoric events and a forward
vision of the future.

7. The conception of substitutionary Sacrifice—the obedience and suffering of a
sinless being accepted in behalf of the sinner, so as to make pardon and
reconciliation possible without sacrificing righteousness.

8. Eternal Life through believing, or the impartation of the nature of God to
Man, through faith as a means of union and identification—the mystery of a
perfect salvation through a new birth.

9. The Rewards and Retributions of the Future State, completing the partial
administration of Justice in this age by the final awards of eternity and the
settlement of destiny.

10. The church of God, as a called out body of believers and witnesses—indwelt
by the Spirit of God, constituting one invisible organism of which Christ is
Head.

11. The World of Spirits—invisible and innumerable—and divided into two great
hosts—the unfallen and loyal, and the fallen and lost, with Satan at their head.

12. The Whole Conception of the Godhead—trinity yet unity—omnipresent yet not
pantheistic; infinite and eternal, yet exercising providential care over all
creatures however minute and events however trifling.

These are a few specimens of the wealth of the mines of thought which in the
Holy Scriptures invite exploration and yet defy exhaustion. Not one of all these
magnificent themes finds treatment in uninspired writings except as first
suggested here, and therefore without this unique and unrivaled Book of God, the
race would have been left in midnight darkness as to these and all co-related
truths. Who shall even glance at such topics and still say that no such
revelation from God was needed! In three Psalms, there is a singular tribute to
“the Law of the Lord”—one title for Old Testament Scripture as a whole,
naturally arising from the fact that of the three popular divisions of the Old
Testament the Law was first. The Psalms are Psalms 1; Psalms 19; Psalms 119, the
second and third taking up the subject where the previous one left it, and no
two covering the same ground. Psalms 1 depicts the blessedness of him whose
delight is found in meditating upon Holy Scripture; Psalms 19 compares it with
the Heavens as a field for the display of its author’s glorious perfections; and
Psalms 119 exhaustively presents its manifold attractions as a law of life, a
counselor and guide. Comparison of these three Psalms is very suggestive. In the
first the lover and doer of God’s word and the hater and scorner are contrasted
in character, conduct and destiny. In Psalms 19 the heavens are compared in ten
respects with as many of the perfections of Scripture; then in Psalms 119 every
letter of the Hebrew alphabet heads an eightfold acrostic, as though to hint
that if all possible combinations of letters are exhausted the excellence of the
Holy Scriptures as a practical and personal guide to doctrine and duty cannot be
expressed. The Putting Away of Sin is one of the great conceptions of the whole
scripture. The goat that fell by lot to Jehovah as Law-giver and Judge, presents
that aspect of the work of Christ, according to which He by His shed blood
expiates guilt, pays penalty, and so vindicates the holiness and righteousness
of God as expressed in His Law. It is expiatory. But the live goat presents and
typifies that companion aspect of Christ’s work which puts away sin by the
sacrifice of Himself, securing for us not only exemption from judgment but
justification before God, peace with God, access to God and finally glory in God
(Romans 5:1-4). This aspect is propitiatory. It is for us as though we had never
sinned (Hebrews 9:26; Romans 8:33-34). The Word of God presents this great truth
in many forms. The phrase, “put away sin,” is very common and emphatic, as when
Nathan said to the penitent David: “The Lord also hath put away thy sin” (2
Samuel 12:13). The same thought is otherwise expressed. The following are the
main forms in which it is embodied:

1. The comprehensive expression “covered,” as in Psalms 32:1-2. “Blessed is he
whose transgression is forgiven, whose sin is covered; blessed is the man unto
whom the Lord imputeth not iniquity.” Here, besides forgiveness, there is a
covering of sin, a hiding of it beneath the blood, so that it is no more imputed
or reckoned to the sinner as having been committed.

2. Hence the phrase “abundantly pardon,” as found in Isaiah 55:7, where God is
represented not only as having mercy upon a returning penitent, but as
“multiplying to pardon”—an attempt to express by a sort of mathematical metaphor
the thoroughness of forgiveness.

3. In Psalms 103:12 occurs the phrase “so far hath He removed our transgressions
from us,” where the immeasurable heights and breadths of infinite space are used
to illustrate the distance to which forgiveness is banished.

4. Isaiah 38:17 conveys the thought by the phrase “Thou hast cast all my sins
behind Thy back”—drawn from human inability to see at all what is behind us.

5. Isaiah 44:22 : “I have blotted out, as a thick cloud, thy
transgressions”—another figure drawn from the utter dissipation and
disappearance of a cloud that has obscured heaven’s blue.

6. Micah 7:19, expresses the same thought, by a reference to the drowning of
Pharaoh’s hosts in the Red Sea. “Thou will cast all their sins into the depth of
the sea”—too deep for any dredging instrument to bring them up.

7. Jeremiah 31:34 touches the climax—“I will forgive their iniquity, and I will
remember their sin no more”—a promise so remarkable that it becomes the leading
mark of the New Covenant and is twice quoted as such in the Epistle to the
Hebrews (Hebrews 8:12; Hebrews 10:17). This means practical annihilation of
forgiven sins—and shows us how and why the pardoned, penitent, believing sinner
has “boldness and access with confidence by the faith of Him” (Ephesians 3:12).
The word Sanctification is used of what is separated and of what is subjugated.
The root idea is separation, from evil to good. It may be profitably studied
under the following heads:

1. Its relations to the Will of God—His Eternal Purpose in Salvation (Romans
8:29-30; 1 Peter 1:2). This is judicial sanctification, immediate and complete
from the first. It is sanctification as God sees it, in His purpose and plan,
and determines the believer’s standing in Christ

2. Its relations to the Blood of Christ (Hebrews 13:12; Leviticus 27:32). Its
basis and ground is identity with Him. We are sanctified in Him. Hence that
dominant phrase “in Christ,” or “in Christ Jesus” that interprets every epistle.

3. Its relations to the Truth—the Word of God—which is largely its
instrument—the means used for its accomplishment (John 17:17). It is a sort of
atmosphere or element in which we live, move and have our being as saints.

4. Its relation to the Holy Spirit (1 Peter 1:2), nothing is more important. The
new life of God absolutely begins when He recreates us—Sin has made the spirit
in man dead and He quickens it again. His double office is to show ourselves and
God. He makes our state consist with our standing—the actual correspond with the
judicial (comp.1 Corinthians 6:17; Galatians 5:16-25). This is like grafting a
live nerve upon a dead one—that triumph of modern surgery.

5. Its relations to the Example of Christ—our model and standard of
sanctification (John 17:19; 1 Peter 2:21-23).

6. Its relations to our own Will (Romans 6; Romans 12:1-2; 1 Peter 1:1-16; 1
Peter 4:1-3; 2 Corinthians 6:14; 2 Corinthians 7:1; Exodus 29). In this last
chapter we have a fine illustration: What was first sanctified to God’s glory He
afterward sanctified by His glory? Three incentives are urged to promote
voluntary separation unto God; His purchase of us, possession of us, and
inhabitation in us.

7. Its relation to the Glory of God (Exodus 29).

Three stages: Separation and Self-presentation—our part Consecration and
Transformation—God’s part. The Scriptures suggest four conspicuous snares to
sanctification:

1. False criteria: feelings and caprices—vs. faith and love.

2. Legalism and its bondage—and self-righteous spirit.

3. Antinomianism—or practical lawlessness.

4. Spiritual pride—self-confidence, loss of vigilance.

Again, notice the promises to prayer, and conditions of answer.

1. Faith in God—fundamental, rudimental (Hebrews 11:6; James 1:5-7; Matthew
14:29-30; 1 John 5:14-15. The confidence).

2. Threefold condition—Asking, Seeking, Knocking (Matthew 7:7). Supplication,
earnest desire, importunate continuance (Ephesians 3:20; Hebrews 4:13-16;
Matthew 6:7-8; Mark 10:51-52; James 5:16-18; Hosea 12:4-6; Luke 11:5-10; Luke
18:1-8).

3. Abandonment of Sin (Psalms 66:18-19; Proverbs 15:29; Isaiah 1:15; Isaiah
59:2; John 9:31; 1 John 3:20-22).

4. Anticipating Answer (Mark 11:22-24). Such holding to the faith, or
faithfulness of God, as to believe the blessing already received (Romans
8:26-27; Jude 1:20).

5. Boldness of Approach (1 John 5:14-15; Hebrews 4:16; John 15:7; John 14:13-14;
John 15:16; John 16:23-26). In the Name of Jesus (Jeremiah 14:21; Psalms 78:41;
Matthew 13:58).

6. Individual and Solitary Approach (Matthew 6:6). Secrecy, silence, solitude.
Habit of closet communion. “Practice of the Presence of God” (Luke 6:12).

7. Collective, corporate prayer (Matthew 18:19-20; 1 Chronicles 17:1-4; Daniel
2:17-19; Acts 1:14; Acts 2:1-4; Acts 4:31; Acts 12:15-17; Acts 16:25-26;
Deuteronomy 32:30). The relation of Believers to this world-age can be fully
seen only by a comparison of at least seven conspicuous passages of Scripture,
where different phases of the subject appear: Matthew 6:19-34 : Worldly avarice
and anxiety, foes to faith. John 15:18-24; John 17 : Worldly hatred of our Lord
and His disciples. Romans 12:1-2 : Duty of nonconformity to the world and its
standards. Ephesians 2:1-7 : The connection of the world with the flesh and the
devil. James 4:4-5 : The friendship of the world enmity toward God. 1 John
2:15-17; 1 John 5:19 : The love of the world forbidden, as not of God.
Revelation 16-18 : The greatness and glory and doom of the world. When these
Scriptures are compared there will be no mistaking the fact that, with singular
uniformity, the world is held up as the foe of faith and Godliness. The Old
Testament writes large the word separation over the very portals of a holy life;
and the New Testament repeats it and forbids even conformity to the world’s
standards and methods.

Orcagna, in his great picture, in the Strozzi Chapel—The Last
Judgment—represents Solomon, the worldly and idolatrous King, as rising out of
his sepulcher in robe and crown, at the trump of the archangel, uncertain
whether he is to turn to the right hand or to the left—a terrible satire on
carnal discipleship.


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  CHAPTER 27: 26. THE TOTALITY OF SCRIPTURE TESTIMONY
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The Totality of Scripture Testimony

Chapter 25 No investigation of scripture, in its various parts and separate
texts, however important, must impair the sense of the supreme value of its
united witness. There is not a form of evil doctrine or practice that may not
claim apparent sanction and support from isolated passages; but nothing
erroneous or vicious can ever find countenance from the Word of God when the
whole united testimony of scripture is weighed against it. Partial examination
will result in partial views of truth which are necessarily imperfect; only
careful comparison will show the complete mind of God. For example, the doctrine
of justification by works might find seeming approval in James 2:14-26, which
taken by itself would seem to teach that faith alone is insufficient. But, when
compared with such Scripture as Romans 3:21; Romans 4:25, Galatians 2:15;
Galatians 3:14, etc., that is seen to be untenable error, and we are compelled
to find some point of consistency and harmony which on further study proves to
be this:

Paul is showing how a sinner is justified before God: James, how a saint is
justified before men. Justification, in Romans, means imputed righteousness,
reconciling a sinner to a righteous God; justification, in James, means actual
rectitude, justifying the faith by proving it genuine, and reconciling
confession of faith with consistency of conduct. Paul was rebuking and refuting
pharisaic self-righteousness and formalism; James, antinomian license and
lawlessness. Here it is the totality of Scripture testimony that saves us from
the peril of both legalism on the one hand, and a liberty which is only freedom
to sin, on the other. The doctrine of sinless perfection finds apparent
foundation in such texts as “he that is born of God doth not commit sin,” etc.
(1 John 3:3-9). In this passage no room seems left for even an occasional lapse
from duty, or stumble in the chosen path of obedience. “Whosoever abideth in Him
sinneth not: whosoever sinneth hath not seen Him neither known Him.” The seed of
God is represented as so abiding in a disciple that he cannot sin.

This, however, is inconsistent alike with the experience of the most saintly
souls and the testimony of other Scriptures. In fact, the writer of this
Epistle, himself, says: “These things write I unto you that ye sin not; but, if
any man sin, we have an Advocate with the father, Jesus Christ the righteous;
and He is the propitiation for our sins, and not for ours only but for the whole
world.” Here he tells us that, while he is writing unto us in order to prevent
our sinning, if we do fall into sin, we have a resort in the Advocacy and
propitiation of our risen Lord: and it is the disciple’s sins to which he
refers, for he distinguishes between “our sins” and the world’s needs. Here,
again, it is the sum total of Scripture testimony that saves us from error, and
compels us to seek some point of harmony. And we find that these verbs have a
continuous present force—he that abideth in Him doth not continue, or go on
sinning—sinning is not his habit, as with the devil who goes on sinning from the
beginning. In this the children of God and the children of the devil are
manifest. Saints habitually obey but occasionally sin: sinners habitually sin,
even if occasionally they obey or conform to a right standard. It is a question
of which way the face is turned and in what direction the main trend of the life
is. Thus we are not only saved from serious errors by referring to the totality
of Scripture testimony, but we are forced to that deeper study which unveils a
fuller truth and gives a wider vision.

Another example of the corrective value of comparative study of Scripture and
the totality of its testimony may be found in 1 Samuel 15. Twice in this chapter
Jehovah is represented as repenting that He had made Saul king (1 Samuel 15:11;
1 Samuel 15:35), and yet it is positively affirmed: “The strength of Israel will
not lie nor repent; for He is not a man that He should repent” (1 Samuel 15:29).
The repentance attributed to God must therefore be explained and qualified by
His own repudiation of all that is capricious, mutable and changeable as in
human passions. When bad men break covenant with Him, and make void its
provisions, compelling Him to change His course toward them and His method of
procedure, there is really no change whatever in Him—it is in them. He is
eternally and unchangeably the Lover of Good and the Hater of Evil. But when men
instead of holding fast the good turn to the evil, by the same immutable law of
His perfection, they incur His holy anger instead of favor. It is the same
attribute of holiness which attracts or repels according to the character of
that which approaches it. When God is said to repent, therefore it is simply a
fact of appearance—a relative statement drawn from human usage and language, and
strictly cannot be applied to Him in whom there is no variableness.

Comparative study of Scripture has often a high value as a corrective to false
impressions, inferences and conclusions. For example, in 2 Samuel 24:1, we read
that “the anger of the Lord was kindled against Israel, and he moved David
against them, to say go, number Israel and Judah.” This seems unaccountable,
since it was this very numbering which further kindled the anger of the Lord and
brought one of His signal judgments upon both King and Kingdom. But when we turn
to 1 Chronicles 21:1, we find the solution of our perplexity and the
reconciliation of the discrepancy: “And Satan stood up against Israel, and
provoked David to number Israel.” The two narratives are harmonized by making
the former to read: “And one moved David to say, go number Israel and Judah.”

Possibly in no one instance does a partial view of Scripture truth more mislead
than in the difficult and perplexing doctrines of justification by Faith, and
Election with its corresponding and correlated truths. Predestination has proved
probably the greatest stumbling block of any doctrine taught in the Word not
only to unbelievers but to believers, and has been practically the wedge that
split the whole church into two opposing bodies—“Arminians” and “Calvinists.” To
most readers of Scripture both Justification and Predestination are like the
Domes of the Yosemite—while a few daring adventurers seek to scale their
precipitous sides, most others can only look up with awe and despair of ever
mounting to such summits. Yet, if studied in the light of the whole Word, there
is seen to be a practical side from which the ascent is gradual and easy, and
like those Domes, these truths are seen as half truths, united in God’s mind,
but rent asunder by man’s controversies. No doubt justification teaches
acceptance with God on the ground of another’s righteousness imputed to us; and
predestination makes salvation primarily depend not on man’s choice but God’s
choice. Yet, when the entire testimony of Scripture is examined, we find that
these statements are but partial and incomplete.

If on the one hand justification is by faith, the faith is not a mere acceptance
of a doctrine, but a living bond of union with the risen Christ—a faith that
must justify itself as genuine by works of obedience; and, if God elects a soul
to salvation, so does that soul elect God as Savior and Sovereign. Our Lord did
not talk of justification through imputed righteousness, but told the parable of
the Prodigal Son, who forfeited all claim to a father’s love and care, went far
from home, spent all his money, and, when he came back with only rags and
wretchedness, the father’s love and grace put on him a robe, shoes and a ring
and set him at his own banquet table. From the first two parts of the threefold
parable in Luke 15 it might be inferred that, in salvation, God does all; for
the sheep is sought till found, and then neither driven nor led back but lifted
and carried by the shepherd; and the lost piece of silver cannot recover itself
and does not even know it is lost, but must be searched for and found and
restored to its place on the necklace of the woman. Had we no other Scripture
but 1 Corinthians 9:25-27, we might infer that life is a race course and heaven
the goal and salvation the crown: and that Paul was keeping his body under and
bringing it into subjection, as a way of earning or winning heaven. But this
will not stand the test of other Scripture, in which salvation is always
represented as a gift, not wages, to be accepted nor merited. Thus we see
clearly that the race course must represent service, and the crown, its reward;
and that while Paul had no fear of failing of salvation, he was solicitous not
to forfeit his reward.

Very important also is it to discriminate between the terms of salvation and the
conditions of sanctification and service. We enter an emphatic protest against
the current interpretation that the race we are called upon to run is a race in
order that we might win heaven. As Dr. Campbell Morgan well says, “Here is one
reason why the churches are half empty: men have been so long acting as if
Christianity were a kind of fire insurance, which takes individuals and makes
them safe so that they might never reach hell, but might reach heaven, and that
all they had to do was to run as hard as they could to get out of the world into
heaven. That is a false interpretation both of Christianity and of the passage.
The race we are called to run is not in order that we might win heaven, but that
God might win earth. The cities are hotbeds of iniquity, and our aim should be
to make them cities of God. To run that race the weight which hinders progress,
whatever it is, must be dropped, and each must find out what his is and drop it.
The most comprehensive of all is unbelief. Many show a tendency to think their
education not complete, unless they have a little unbelief in their Maker. The
most crying sin is that Christian people do not believe, or else fail to act as
if they believed. It is one thing to sit at home and sing ‘Rescue the
Perishing,’ and another to go down to the perishing and lift them up.”

There are several other important themes upon which we need the verdict of the
whole Scripture to prevent error, particularly the following:

1. The Deity of our Lord Jesus Christ, and His equality with the Father. Such
sayings as “My Father is greater than I,” need to be put side by side with “I
and my Father are one;” and His utterances as a servant, during the period of
His humiliation, with His language as a sovereign, after His glorification.
Compare Hebrews 1:1-4, and Revelation 1; Revelation 2; Revelation 3.

2. The Sleep of saints in Death. Many passages give countenance to this idea
that not only the body but the soul also sleep in the grave till the
resurrection. But other passages clearly show that, while the body sleeps, the
spirit is with Christ. Compare Luke 20:37-38; Luke 23:42-43; 2 Corinthians
5:6-8; Php 1:23; Revelation 14:13, etc.

3. The Personality of the Holy Spirit. The word “spirit,” being the equivalent
of “wind,” or “breath,” some language of Scripture might imply that the Spirit
of God is a mere influence; but other Scripture attributes to Him personal
attributes and activities and preclude this notion. Compare John 14:16-17; John
16:8-10; John 16:13-14, etc. The same may be said of the personality of the
Devil. The Judgments of God seem to be unintelligible unless we discriminate the
subjects, periods, places and times, and manner of different judicial
transactions. The old idea of one general and all comprehensive assize seems
scarcely borne out by a careful comparative study. The following presentation of
the subject may at least stimulate study. It bears the initials, “J.C.T.”

PAST

No.

Subject of Judgment

Period of Judgment

Place of Judgment

Bible References

1.

Of SIN, which has passed for the believer, Christ having been judged for his
sins, and he himself “crucified with Christ.” Hence, “he that believeth… shall
not come into judgment.”

When the Lord Jesus died on the cross, more than eighteen centuries ago.

On Calvary

John 3:18; John 5:24 Romans 6:6; Romans 8:1-3 2 Corinthians 5:21 Galatians 2:20
Hebrews 9:26; Hebrews 10:14-17

Many of God’s dear children are kept from having “peace with God” through the
supposition that they have yet to be judged for their sins. Such is not the
case, blessed be God! for Christ has been judged in their place, “has appeared
to put away sin by the sacrifice of Him-self;” and the Holy Ghost says: “Your
sins and iniquities I will remember no more.” Moreover, the believer is
“perfected forever,” and “shall not come into judgment.”

FUTURE

2.

Of the REDEEMED (of all ages), when each “shall receive his own reward according
to his own labor.”

After they have been “caught up” in glorified bodies to “meet the Lord in the
air.”

Before the “Judgment-seat of Christ.”

Romans 14:10-12 1 Corinthians 3:8-15 2 Corinthians 5:10 Revelation 22:12

But believers “must all appear before the Judgment-seat of Christ,” to “receive
reward” or “suffer loss,” according to their works on earth. It will not be a
question or heaven or hell (since they are all previously in heaven, in “bodies
of glory”).

St. Paul has been “with Christ”—so has the thief—for hundreds of years. How
absurd to suppose it has yet to be decided whether they are fit to be there!

3.

Of the LIVING “NATIONS” on the earth, divided like sheep and goats, according to
their treatment of the faithful Jewish “Remnant” (whom the Lord calls “my
brethren”).

At the commencement of the Millennium, or Christ’s reign of 1,000 years.

In the “Valley of Jehoshaphat,” at the base of the Mount of Olives.

Joel 3:3-16 Zechariah 14:1-9 Matthew 25:31-46

By a careful study of Matthew 25:31-46, and a comparison with Joel 3:3-16, and
with Zechariah 14:1-9, it will be seen that this judgment is confined to the
living nations (Gentiles) on the earth when the Lord Jesus returns to reign.
This is important to seize, as it is generally confounded with No. 4 judgment,
which takes place at least 1,000 years later.

4.

Of the UNCONVERTED “DEAD” of all ages, the only remaining class.

After the close of the Millennium or Christ’s reign of 1,000 years.

Before the “Great White Throne,” after heaven and earth have fled away.

Revelation 20:11-15


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  CHAPTER 28: 27. ANALYSIS AND SYNTHESIS
========================================================================

Analysis and Synthesis

Chapter 26 The scientific method is applicable to scripture. First we trace
scattered facts and truths, and then gather them up and arrange them. Like
things are put together under a common designation, a process, based on
similarities of nature and feature, attributes and characteristics, structure
and relations, with a view to discovering what general law pervades them all,
and supplies a broad basis for inference and deduction. This, the Baconian
method of inductive philosophy which revolutionized scientific study is the true
principle in scripture research. In any department of study two processes are
fundamental, the analytic and the synthetic, the former of which separates, and
the latter combines. Both are needful. We take apart, to learn what are the
component parts, their individual peculiarities and features; then we put
together in new combinations based upon common characteristics and resemblances.
In Scripture, as in nature, many things are grouped together which are not
homogeneous, of like nature; though associated, not assimilated. Analysis
discovers deeper affinities and adaptations and so prepares for new arrangement
and combination founded on agreements and differences. For example, we examine a
narrative, prophecy, poem, discourse, or epistle, to learn its content; then
rearrange that content according as we discover what belongs together
historically, logically, doctrinally, practically. The order of thought is more
important than the order of time; and logical connection and sequence, than that
of occurrence and utterance. The first illustration of this principle is found
in the Bible as a whole. This “Volume of the Book” is an aggregate of over
sixty, and these again have subdivisions, indicated or implied. What is nearby
in the collection may be far apart in purpose and intent; and what is far apart
may belong together. Only diligent search will find those subtle affinities and
adaptations which guide to the higher unity and community of nature and design.
Thus Bible study is constructive not destructive; it does not dissect the body
of truth, to leave it in scattered and lifeless fragments, but coordinates its
contents in a system, somewhat as bones, knit, bound, compacted by ligaments and
nerves, are formed into a living organism. To discover essential likeness or
substantial agreement is to find also mutual relation, and bring scattered facts
and truths into unity and harmony; lesser factors are also seen to contribute to
the completeness and symmetry of some larger fact and truth, somewhat as minute
fragments combine in mosaic work or a stained glass window, evincing artistic
design. The Divine Author of Scripture evidently meant that only such
meditative, comparative study should open up the hidden treasures of His Word.
He might have made Holy Scripture a systematic treatise, but He chose rather to
intersperse, throughout, hints upon all important practical subjects, inciting
to search. If we would get the complete testimony of the inspired Word we must
collate, compare, and combine. How seldom all the particulars of the same event
or occurrence are found in one place or continuous narrative. In all the
historical books of the Old Testament, there is this interdependence. In the
Pentateuch, the later books supplement the history of the earlier and supply
additional facts. To understand the story of the kingdom we must compare the six
historical books from First Samuel to Second Chronicles. So Ezra, Nehemiah and
Esther are interrelated as pictures of the captivity. In the four Gospel
narratives, even when the same event is narrated or the same discourse recorded,
each writer tells us what impressed his mind or memory most, or best suited his
special province or purpose; and hence the help of a harmony of the gospels,
combining the four into one, so that we get all particulars at a single view.
Paul’s Epistles must be read side by side with the Acts, for each throws light
upon the other. No words can do justice to the surprising wealth of instruction,
information and suggestion which this double process of analysis and synthesis
yields. In this section we adduce some few examples of the results of such study
in the illumination of Scripture topics.

First of all, as the Bible is the Book of Salvation, it is needful for us to
know how salvation becomes ours. Here comparative study shows that it is by an
act so simple as not to need definition. We find, scattered throughout the whole
Scripture, a group of short and simple words, such as “look,” “hear,” “taste,”
“take,” “come,” “trust,” “choose,” etc. All of them are alike in this, that they
refer to a receptive act or attitude, something by which we take or receive or
appropriate. If something is to be seen we take it in with the eyes, by looking;
if to be heard, with the ears, by hearing; food we take in with the mouth, by
tasting; a gift we take with the hands; a walk, with the feet; a friend, with
the heart; a choice, with the will. What no one of these words would fully
convey, together they perfectly express; that Salvation is God’s gift, and that
what is needed and all that is needed is to take it; with the whole being in a
receptive frame, eyes, ears, mouth, hands, feet, heart, will, ready to accept
what He bestows. All legalism is thus barred out. Salvation is not a wage to be
earned, a reward to be merited, a prize to be sought, or a crown to be won; but
a gift to be taken. The benefit of analytic study is very obvious in examining
the various books of the Bible. For example, how readily Genesis divides into
three or four main parts, and under four representative heads: Adam, as Head of
the Race; Noah, as its second father; Abram as the father of an elect family,
and Jacob, as the progenitor of the twelve tribes. The Books of the Kingdom,
analyzed, suggest five main divisions: under Samuel, who marks the period of
transition from patriarchal and judicial to regal; under Saul, David and
Solomon, with a reign of forty years each, and very marked epochal eras; then
the period of the rupture of the kingdom under Rehoboam and Jeroboam. The
Epistle to the Romans becomes a new book when the four main sections are clearly
perceived: first, universal condemnation under law; second, free justification
under grace; third, sanctification by the Spirit, and fourth, self-dedication as
the outcome of all the mercies of God. The help of analytic study is very
obvious in homiletics, supplying the natural outline of discourse and developing
the hidden beauty and riches of individual texts. In John 5:31-47; John 8:13-18;
John 15:26-27, we find as nowhere else the complete statement of the witnesses
to our Lord Jesus Christ; only as we rearrange them, in chronological order, do
we see their completeness:

The written Scriptures, prophetic and historic.

John the Baptist, His forerunner.

The Father, in many ways, with many voices—pre-eminently at the Transfiguration.

His own witness, in His words and works.

The Witness of the Holy Spirit, first at His baptism, and conspicuously at
Pentecost, etc.

His Resurrection.

The believers’ testimony.

The Perversions of worship may be learned by a similar study.

Four Risks connected with worship are historically illustrated in the Old
Testament, all teaching a different lesson and warning against a peculiar peril:

The golden calf at Sinai (Exodus 32). The risk of Symbolism—sensuous helps and
visible representations of deity.

The Brazen serpent (Numbers 21:1-9; 2 Kings 18:4). The danger of Sacramentalism,
undue exaltation of the appointed means of Grace.

The Ephod of Gideon (Judges 8:24-27).The peril of Sacerdotalism—or the
magnifying of priestly robes, offices and functions.

The House of Micah (Judges 17; Judges 18). The snare of externalism and
formalism, ceremonialism, irregularities tolerated because of outward
conformity.

It cannot be accidental that all the prominent dangers, connected with religious
worship, are thus hinted in these successive historic scenes. All visible helps
in approaching God tend to idolatry, and endanger the purity, simplicity and
spirituality of worship; we may unduly reverence the channels appointed to
convey blessing, mistaking them for the grace they convey; we may pay homage to
priestly pretensions and ceremonies; and substitute the mere machinery of
worship for real conformity to the will of God.

Comparison and analysis of two passages on the Body of Christ, in Romans 12, and
1 Corinthians 12, likewise reveals the marked features of the duty and privilege
of service:

No one has all gifts; therefore, there is no room for pride or boasting.

No one is without some gift; therefore, no room for idleness or despair.

Gifts differ; therefore no room for envy, jealousy or interference.

God Himself distributes; therefore, no room for complaint or discontent.

All gifts are needful; therefore no room for neglect or indifference.

All gifts derive power from the Giver; therefore, no room for weakness and
inefficiency.

“Judas, by transgression fell, that he might go to his own place” (Acts 1:25),
being analyzed, suggests:

As to sin: It is a fall downward, with increasing rapidity, with no power of
self-recovery, and a gravitation toward hell.

As to penalty: Every man has his own place; largely makes his own place;
ultimately finds his own place; consciously feels it to be his own place.

In Luke 9:46-62, there are six successive exhibitions of a wrong temper or
disposition, with as many tender rebukes or admonitions of our Lord. It is very
curious to observe also that these six are naturally divisible into two groups
of three each; the former three being manifested by professed disciples, marring
their character and conduct; and the latter three, by proposed disciples,
hindering their acceptance and obedience. Furthermore, it would be difficult to
find any form of such wrong or unseemly frame of mind, not here comprehended.
The first group have to do with disciples:

The ambitious, “reasoning which should be greatest.”

The intolerant, “forbidding, because he followeth not with us.”

The vindictive, proposing to “command fire from heaven,” etc.

The second group concern candidates for discipleship:

The selfish, evidently seeking some temporal advantage.

The procrastinating: “Suffer me first to go and bury my father.”

The vacillating: “Putting his hand to the plow,” etc.

These morbid and misleading tempers must be studied in the light of our Lord’s
treatment of them. To the ambitious, He commends the spirit that finds greatness
in being least. To the intolerant, He answers that no man can at the same time
do a miracle in His name and lightly speak evil of Him. To the vindictive, that
they know not the malignity of their own spirit, nor the benignity of their
Master’s. To the selfish, He refers to His own poverty and self-denial. To the
procrastinating, He answers by the present and pressing need of a dead world, of
the Word of Life. To the vacillating, He answers that a straight furrow needs in
the plowman a steady eye on the goal. This is but one example of the wealth
discoverable in a single passage of Scripture by careful analysis and synthesis.
Where the inspiring Spirit Himself suggests an analysis, we may safely adhere
both to His own divisions and order of thought. A conspicuous illustration is 1
Thessalonians 5:23 :

“Your whole spirit, and soul, and body.”

Here man’s threefold constitution is hinted, and the order of rank. To keep this
idea in mind solves many perplexities. The discrimination, for instance, between
“soul” and “spirit” is most instructive. In dying, our Lord, and Stephen after
Him, committed his “spirit” to the Divine keeping, and with uniformity the
“spirit” is used of man’s highest self (compare Matthew 5:3; Luke 1:47; Romans
1:9; 1 Corinthians 7:17; Galatians 6:1; Ephesians 1:17; Ephesians 4:23, etc.).
So likewise the adjectives, formed respectively from these words, and so hard to
render into English, as in 1 Corinthians 2; 1 Corinthians 3; 1 Corinthians 15,
etc., where what is soulish or psychical is so distinct from what is pneumatical
or spiritual.


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  CHAPTER 29: 28. COMBINATION AND UNIFICATION
========================================================================

Combination and Unification

Chapter 27 When fragmentary truths are unified and systematized, they not only
interpret each other, but exhibit the proportions and dimensions of the whole
structure or body of truth. While each has its individual value and pertinence,
it is not independent of the rest nor complete without them, but has its place
in the whole, and without it there is something lacking. Our study is not
exhaustive until the minutest of these fragments of truth is found and set in
its proper relation. A fine instance of the use of combination of narratives may
be found in the story of the woman with the “issue of blood.” There are three
records, each incomplete without the others: Matthew 9:20-22; Mark 5:25-34; Luke
8:43-48. We present them in combination: But as he went, much people followed
him, and thronged him. And, behold, a certain woman, which was diseased with an
issue of blood twelve years, and had suffered many things of many physicians,
neither could be healed of any, and had spent all that she had upon physicians,
and was nothing bettered, but rather grew worse, when she had heard of Jesus,
came in the press behind him and touched the hem of his garment. For she said
within herself, “If I may touch but his clothes, I shall be whole.” And the
woman was made whole from that hour; and straightway her issue of blood
staunched, and the fountain of her blood was dried up, and she felt in her body
that she was healed of that plague. And Jesus, immediately knowing in himself
that virtue had gone out of him, turned him about in the press, and said, “Who
touched my clothes?” And when all denied, Peter and his disciples that were with
him said unto him, “Master, the multitude throng thee and press thee, and thou
seest the multitude thronging thee, and sayest thou, ‘Who touched me?’” And
Jesus said, “Somebody hath touched me: for I perceive that virtue is gone out of
me.” And he looked round about to see her that had done this thing. And when the
woman saw that she was not hid, fearing and trembling, knowing what was done in
her, she came and fell down before him, and told him all the truth, and declared
unto him before all the people for what cause she had touched him and how she
was healed immediately. And Jesus turned him about, and when he saw her, he said
unto her, “Daughter, be of good comfort: thy faith hath made thee whole; go in
peace, and be whole of thy plague.”

Thus blended into one, there appears a threefold classification, and seven
particulars under each.

1. Her condition: An infirmity—a bloody flux—of twelve years’ standing—many
physicians—all means exhausted—not healed but incurable—nothing bettered but
rather worse, etc.

2. Her course: She heard of Jesus—came behind—said within herself—touched His
garment—was made whole—and at once—and felt herself healed.

3. Her confession, etc. Jesus knew in Himself—turned and asked who touched
me?—declared virtue had gone out of Him—brought her to confession—comforted
her—sent her away confirmed in her cure.

Taken thus together, we trace every step in her distress and extremity, inward
perplexity and resolve, outward approach and act, His treatment of her and her
final approval and dismissal.

Fragments of an ancient Creedal Hymn seem found scattered through Paul’s
epistles—a possible primitive confession of faith framed in brief and striking
parallelisms, and commonly called “faithful sayings,” or utterances full of
faith, embodying the tenets of faith. These faithful sayings, collated and
arranged, exhibit order, completeness and design, and, in the original, a beauty
difficult to transfer into English. “This is a faithful saying and worthy of all
acceptation”—naturally introduces a quotation from this early hymn or creed, and
like phrases are used in other cases. To exhibit this hymn in its unity, we omit
what serve as introductory clauses to the various parts, and cast the rest in a
common mold, giving the various texts together at the close.

1.1 Timothy 1:15 “Christ Jesus came into the world to save sinners.”

2.1 Timothy 3:15-16 “Pillar and mainstay of the truth, And, beyond dispute,
great, Is the mystery of godliness:

He was manifested in the flesh, justified in the Spirit; revealed to messengers,
preached among the nations; believed on in the world, received up into glory.”

3.Titus 3:4-8 “When the kindness of God, our Savior, And His love toward man
appeared—

(Not by works of righteousness which we had done, but according to His mercy) He
saved us, through the washing of Regeneration, And renewing of the Holy Spirit,
Which He poured forth richly upon us, Through Jesus Christ, our Savior;

That, being justified by His grace, We might become, according to hope, Heirs of
Life Eternal.”

4.Romans 10:8-10 “This is the Word of faith: That if thou shalt, with thy mouth,
confess That Jesus is Lord: And shalt, in thine heart, believe That God raised
Him from the dead, Thou shalt be saved: For with the heart man believeth unto
righteousness; And with the mouth is confession made unto Salvation.”

5.2 Timothy 2:11-13 “For, if, together, we died, Together shall we also live:

If together we endure, Together shall we also reign, If we shall disown Him, He
will also disown us;

If we are unfaithful, Faithful He abideth; For disown Himself, He cannot.”

6.1 Timothy 4:8-9 “Bodily exercise profiteth a little; But godliness is
profitable unto all things, Having promise of the life that now is, And of that
which is to come. For to this end we labor and suffer reproach, Because we trust
in the living God; Who is the Savior of all men, Especially of those that
believe.”

7.Ephesians 5:14 “Sleeper, awake! And arise from the dead! And upon thee Christ
will shine.”

8.1 Thessalonians 4:14-17 “If we believe that Jesus died and rose again, Even so
them which sleep in Jesus Will God through Jesus bring with Him.

We who live and remain unto the coming of the Lord Shall not precede them who
have fallen asleep. For the Lord Himself from Heaven will descend, With a shout,
With the voice of an archangel, And with the trump of God!

And, first, the dead in Christ will rise:

Then we, who live and remain, Shall be caught up together with them, In the
clouds, in the air, To meet the Lord: And so with the Lord shall we ever be!”

It is conjectured that these poetic fragments, and sayings of faith, counted
worthy of all acceptation, are parts of some original creedal hymn or hymnal
creed; and they certainly contained a brief compendium of truth, such as: The
mission of Christ Jesus to this world—salvation for sinners; The central truth
of the Incarnation and its necessity to church life; The doctrine of
Justification by faith and Regeneration by the Spirit; The terms of Salvation
and Obedience: faith and confession; The Identification of the believer with the
Lord Jesus—in suffering and glory; The double promise of blessing to the
believer here and hereafter; The duty of watchfulness—and the privilege of a
life of resurrection power; The blessed hope of Resurrection and glory at the
Lord’s coming.

We have one prominent case of Divine enumeration. Jehovah charges Israel with
having “tempted” Him “now these ten times.” (Numbers 14:22). Commonly reckoned
as a round number, it suggests investigation, and, without counting the
individual revolt of Miriam and Aaron against Moses, we trace ten prominent
testings of God’s patience and forbearance:

At the Red Sea (Numbers 14:11-12). Distrusting His power to help.

At Marah Spring (Numbers 15:22-24). Doubting His provision for thirst.

At the Wilderness of Sin (Numbers 16:1-3; Numbers 16:15; Numbers 16:20; Numbers
16:27). His Power to feed hunger.

At Rephidim (Numbers 17:1-4). To supply water in drought.

At Sinai (Numbers 32:1-6). By shameless idolatry.

At Mt. Horeb (Numbers 33:1-5).By unwillingness to follow Him.

Revolt of Nadab and Abihu (Leviticus 10:1-3). By the sin of profanation.

At Taberah (Numbers 11:1-3). By complaint of the Way.

At Kirbroch Hataavah (Numbers 11:4-35). By lusting after flesh.

At Kadesh Barnea (Numbers 13; Numbers 14). By timidity and unbelief.

These ten examples exhibit all the forms of such “tempting” God, of which His
professed followers could well be guilty, until at Kadesh all previous unbelief,
distrust, disobedience and cowardice reached a climax and brought a crisis. The
Tenses of the Believer’s Life

If what is taught about past, present, and future facts in our experience is
first gathered out, separated and then combined, we shall find, as to

I. The Past A completed Body of Scripture, A finished Atoning Work of Christ, An
outpoured pentecostal Spirit, A constituted Church of Christ.

II. The Present A risen and exalted Savior and Intercessor, A full establishment
of the “Means of Grace,” An appointed work of universal service, A perfecting
process of disciplinary suffering.

III. The Future Resurrection and translation at Christ’s Coming, Perfected
redemption, body, soul and spirit, Final glory with Christ in Heaven, New
creation and consummation. In Scripture classification, what Dr. A.J. Gordon
used to call his “three pigeon holes,” may be found very helpful. For example,
label three such “pigeon holes” respectively with the words salvation,
sanctification, service. Then in each put the texts and teachings which belong
there, carefully discriminating as to things that differ. Even intelligent
believers are continually mixing and confusing what the Word of God never
confounds. Salvation is God’s work for, and gift to us; Sanctification, His work
in us; Service, His work through us. In Salvation we do nothing but accept a
free gift. In Sanctification we work with Him, as beautifully set forth in Php
2:12-13. In Service we surrender ourselves as instruments and agents, for Him to
work through us in accomplishing His purposes. To introduce the personal effort
and warfare needful in Sanctification into the department of Salvation is to
become legalists and turn free grace into self-righteousness. To confuse service
with either of the others is to mistake what is to be accomplished for us and in
us, with what is to be accomplished through us in others.

Let us try the pigeonhole device with mere catchwords to illustrate what belongs
to each department. In 2 Peter 1:5-8 we have the three all presented:

“Faith”—Salvation.

“Add to your faith, virtue, knowledge… charity”—Sanctification;

“If these things be in you and abound… neither barren nor unfruitful in the
knowledge,” etc.—Service.

Salvation

Sanctification

Service

Gift of God

Work in us

Work for God

Wages

Received by faith

Co-operation by us

Fellowship with Him

New Birth by Spirit

Subject of grace

Instrument of God

Immediate

Progressive

Continual

“Called”

“Chosen”

“Faithful”

Children of God

Saints of God

Stewards of God

Cross borne for us

Cross bearing

“Corn or Wheat”

Purchase of God

Temple of God

Tool of God

Accepted in Christ

Battle of Victory

Activity and Reward

Believing

Obeying, learning

Witnessing

Faith

“Add to your faith,” etc

Fertility for God

Blood shed for us

Self-surrender

“Salt, Light,” etc

Choosing foundation

Building on it

Leading others to build

Born

Growing

Serving

Discipleship

Race

Prize

Espousing

Enduring

Cooperating

Enlisting

Overcoming

Glorifying


========================================================================
  CHAPTER 30: 29. CLASSIFICATION AND SYSTEM
========================================================================

Classification and System

Chapter 28 This represents one of the last, best results of the scientific
method. It originally brought creative order—cosmos—out of primitivechaos, and
it everywhere reduces confusion to systematic and orderly arrangement. It is a
perpetual process of discovery. Exact habits of research disclose hitherto
hidden features, relations and adaptations; variety and complexity are seen to
be subordinate to unity and simplicity, and the traces of one plan, purpose and
master design compel confidence in divine authorship and inspire awe and wonder.

Examples of classification and its results in orderly system might be
indefinitely multiplied. This method is mainly useful in the following
directions, serving to group:

Facts or events having some common properties or characteristics.

Teachings or precepts which pertain to the same general subject.

Predictions which forecast the same person or occurrence.

Persons or characters that have similar qualities or relations.

Duties or dangers that have some natural connection or kinship.

Of classified facts and events we may find a leading example in the festivals of
the Jews; in the great facts of Hebrew history, such as the passing out of
Egypt, the passing through the sea, the passing into Canaan; or the prominent
events of our Lord’s career, His birth, baptism, temptation, transfiguration,
crucifixion and resurrection and ascension. Of grouped teachings and precepts,
we may instance those which concern unselfish giving, secret praying, perpetual
watching; or the various instructions scattered through Scripture upon such
subjects as separation, service and reward. Of predictions, first of all, those
which foretell the Messiah’s first and second advents; then those that forecast
Jewish history; then the destiny and doom of the nations of the world. Of
persons and characters, how naturally we group together Abraham, Moses, Aaron
and Joshua; Ezra and Nehemiah; the various women, so conspicuous in the Bible,
Miriam, Deborah, Esther, Mary of Bethlehem, Mary of Bethany, Mary of Magdala,
Anna, Elizabeth, etc. Of duties and dangers, praying, witnessing and giving; and
the corresponding perils, carnality, unbelief and sloth-fullness. This principle
of classification, thoroughly carried out, would reduce the whole of Scripture
to a consistent system of teaching, where one fact or truth offsets another and
modifies and qualifies it. To classify all the teachings of the Word of God on
affliction would reveal a consistent body of truth of marvelous extent and
value. For instance:

Afflictions are not accidental or incidental, but providential—of divine
appointment (Psalms 66:11; 1 Thessalonians 3:3).

Not a mark of His anger, but of His love, and fatherly yearning for our profit
(Hebrews 12).

To be borne not only with patience, but with rejoicing on account of their
results (Romans 5:1-5).

To be abundantly recompensed in the future perfection and glory of the believer
(2 Corinthians 4).

Sometimes affording an opportunity for vindication of God, as in case of Job
1-2.

Always affording opportunity for the display of the supporting strength of God
(2 Corinthians 12).

The teachings of Scripture concerning conscience are well worthy of being
classified:

Common to all men (Proverbs 20:27; Romans 2:14; Romans 2:16).

A tender and weak conscience to be respected (Romans 14:2).

The source of happiness and misery (Proverbs 14:14; Acts 23:1).

To be kept void of offence, etc. (Genesis 42:21).

Capable of defilement (Titus 1:15).

Similarly, it is most useful to group and systematize Bible teachings on
covetousness, discipleship, faith, forgiveness, grace, humility, idolatry,
judgment, love, meekness, obedience, patience, peace, perseverance, praise,
prayer, the promises, repentance, self-denial, sin, temptation, truth, unbelief,
wisdom, worship, etc. The full teaching of the Word upon Righteousness, and its
relations to Law and Grace, may be found in Romans 3:9-28, where at least seven
particulars are grouped together:

By nature and habit, all men are without Righteousness.

By Law, all Righteousness is impossible to a transgressor.

Apart from Law, Righteousness is divinely provided.

This Righteousness depends upon Faith in Jesus Christ.

Righteousness is the free gift of Grace through Redemption.

Righteousness involves the pretermission of past sins.

The Righteousness of God is not imperiled in the sinner’s Justification.

“The Things of Christ,” form a special matter of revelation as to which our Lord
promised that the Spirit would take and show them unto us (John 16:14-15).
Search will show what these things are, such as:

The Rest of Christ (Matthew 11:27-30)

The Divine Sonship (John 1:12; Romans 8:16-17)

The Perpetual Presence (Matthew 28:20; John 14:23)

The Peace of Christ (John 14:27)

The Knowledge of Christ (Php 3:10)

The Faith of Christ (Romans 3:22; Galatians 2:20)

The Mind of Christ (Php 2:5; 1 Peter 4:1)

The Intercession of Christ (Hebrews 2:17-18; Hebrews 4:14; Hebrews 4:16)

The Body of Christ (Romans 12; 1 Corinthians 12; Ephesians 4:4-13).

The Cross of Christ (Galatians 6:14)

The Love of Christ (2 Corinthians 5:14; Ephesians 3:19)

The Power of Christ (2 Corinthians 12:9)

The Life of Christ (Galatians 2:20)

The Law of Christ (Galatians 6:2)

The Stature of Christ (Ephesians 4:13)

The Coming of Christ (2 Thessalonians 2:1).

“The Things of the Spirit” are also referred to in 1 Corinthians 2:14.

These concern His person and work, beautifully comprised under a threefold
aspect, as the Spirit of Life (2 Corinthians 3:6; Romans 8:2); of Light (2
Corinthians 4:6; Genesis 1:3), and of Love (Romans 5:5; Ephesians 4:23).

These three briefly comprehend all His offices and activities, imparting light
upon truth and duty, communicating divine life, and shedding abroad in the heart
the Love of God, so that we love both God and man.

Hence, the Things of the Spirit include our attitude toward Him, set forth under
three main warnings; we are not to:

Resist Him, as the Spirit of Life (Acts 7:51; Hebrews 10:29).

Quench Him, as the Spirit of Light (1 Thessalonians 5:19).

Grieve Him, as the Spirit of Love (Ephesians 4:30).

The figures by which the Spirit’s character and work are expressed are also very
helpful.

Water, as diffused in the atmosphere, distilling in dew, descending in rain.

Oil, as connected with anointing.

Breath or atmosphere, the secret of vitality.

The Dove, the one bird that secretes no gall, etc.

Two prayers of Paul for the Ephesians are on record; they stand out prominent in
that epistle and are the only prayers of any length which are found in his
epistles. Carefully studied, they are seen to be companion prayers, singularly
corresponding to each other, and obviously meant as mutually complementary. They
are not only similar in length, but in structure; one of them emphasizes the
exceeding greatness of the Power of God, and the other the exceeding abundance
of His Love. In the former Paul expresses his ceaseless yearning that Ephesian
disciples may have the spirit of wisdom and revelation in the knowledge of Him,
the eyes of their hearts being so enlightened as to know to what exalted destiny
He calls and appoints them, and how immeasurable the power by which He perfects
them for glory. In the latter, he shows like solicitude that they should be so
strengthened in spirit as to be able, rooted and grounded in love, themselves to
comprehend the infinite dimensions of God’s gracious purpose toward them and
know His unknowable love, if only by learning that it cannot be fully known but
passeth understanding. Thus each prayer covers its own ground, but taken
together they cover all that it is most desirable to know of God in Christ.
Moreover, the order is important; they could not exchange places; the former is
for a spiritual vision; the latter is for a spiritual experience. It is a
greater thing to be so rooted and grounded in love as to know God’s love by a
like love, than to be so illumined as to know His power without possessing a
like power. In one case we get a glimpse of what God can do; in the other we
have a fellowship in His nature and interpret Him by a like experience. We are
reminded of the order of creation: first light, then life. Few things in the
whole compass of Scripture yield richer results by comparison than these two
prayers, where the order of the first and second could not be reversed. The
Biblical teaching as to Satan, his wiles and assaults, and how God turns his
whole malignant testing and afflicting of saints into a blessing, can be seen
only as we thus classify and systematize many different testimonies and historic
examples. He appears in many aspects, characters and activities, such as the
following:

1. A fowler, spreading his snares, to entice and entangle (Psalms 91:3). But God
uses these to make us wary and watchful, like a bird (Proverbs 1:17).

2. A captor, binding and enslaving (2 Timothy 2:26; Luke 13:12; Luke 13:18). But
again this makes God’s unloosing and delivering the more conspicuous.

3. A sower of tares in the field (Matthew 13:39), designed to counterfeit
discipleship. But the Lord uses this to show how dangerous it is to trust to
outward appearance or venture on condemnatory judgments.

4. A sifter with his sieve (Luke 22:31-34). He would sift the chaff from the
wheat, to let all the grain fall to the ground. But the Lord uses his sieve to
reverse the process, and separates the chaff that He may gather and preserve the
grain.

5. A deceiver, deluding and blinding his victims (1 Kings 22; Matthew 24:24; 2
Corinthians 11:14). He means to deceive if possible the very elect. But God only
uses him to compel His saints to test all teaching by the Word and the fruits in
the life.

6. A destroyer, with his scourge and stake in the flesh (Job 1; Job 2; 2
Corinthians 12:7-10). God uses him to develop patience, to exhibit His strength
that is made perfect in weakness, and mature the martyr spirit.

7. A warrior arming sinners with his panoply, and carrying on war against God
and saints (Revelation 20). God uses his worst assaults to make the final
conquest of Christ the more glorious.

Further examination will reveal much more of this marvelous teaching, of which
the above is a brief and partial outline. A kindred subject, developed by such
classification, is the “Devices” of the Devil, referred to in 2 Corinthians
2:11. This suggests his subtle inventions and machinations for betraying souls
into error and evil. Comparative study shows the following as his main methods:

Diversion, turning the mind from things great to small, the unseen and eternal
to the visible and temporal (2 Corinthians 4:4).

Delusion, lies and wiles (2 Corinthians 11:14; Ephesians 6:11; 2 Thessalonians
2:11; Genesis 3:4; Ezekiel 13:22); by denials, evasions, misrepresentations.

Doubt, inducing hesitation, by a “gospel of negation,” leading to uncertainty,
mental and moral (Romans 14:23).

Double-mindedness, compromise, trying to serve God and Mammon (Matthew 6:24; 2
Corinthians 6:14; 2 Corinthians 7:1; Leviticus 20:24-27).

Darkness, enveloping the soul in gloom, either of imaginary difficulty,
alienation from God, or despair (Isaiah 50:10).

Deadness, substituting “dead works” for living, form of godliness without its
power, ritualism, etc. (Hebrews 6:1; Hebrews 9:14).

Delay, procrastinating all that is good, leading men to put off the time of
decision and action (Acts 24:25; Acts 26:28).

Such comparison and classification of Scripture testimony has a corrective
value. For example, there has always been a tendency to deny or evade the
personality of the devil, and construe all references to Satan and satanic
influence as referring to the working of the innate depravity of the human
heart, or the subtle attraction of vicious surroundings and associations. But
when the various references to the devil in Scripture are compared and collated
such views are corrected and are seen to be irreconcilable with the Scripture
testimony.

1. First of all, personal terms and names and titles are repeatedly applied to
Satan, as distinctly as to any historic personage or the incarnate Son of God.

2. Again, personal utterances, plans and activities are constantly ascribed to
him, and particularly a superior subtlety and strategy to that of which man is
capable.

3. Again, the temptations with which he assailed Adam in his innocence and our
Lord in His sinlessness preclude the idea of a perverse human self as their
source and suggestion.

4. Again, the devil is represented as entering into Judas, and filling the heart
of Ananias and Sapphira to lie to the Holy Ghost—as beguiling Eve, etc.

5. Again, the devil is expressly distinguished from the world and the flesh in
several passages of Scripture, notably Ephesians 2:2-3; James 4; 1 John 2; 1
John 3; 1 John 4.

6. Yet again, our Lord’s mission was and is to destroy the devil and his works,
Him that had the power of death, etc., which is meaningless if he be not a
personality separate from man.

7. Finally, his doom is personal and individual—and though man, if he persists
in sin, is involved in it; it is a separate condemnation on separate grounds
(Matthew 25).


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  CHAPTER 31: 30. COMPARISON AND CONTRAST
========================================================================

Comparison and Contrast

Chapter 29

Classification not only reveals similarities but dissimilarities, and both are
equally important to a full understanding of truth. Divergences may be as
instructive as convergences. Colors never appear to so much advantage as when in
strong contrast and often beauty and excellence are seen best when confronted
and contrasted with their opposites. In scripture study, therefore, it is
needful patiently to gather particulars in order to discover not only wherein
they agree, but wherein they differ. Separation is often as important as
combination.

Again, we repeat:

Scripture must be compared with itself, carefully and minutely. The comparative
frequency with which words or phrases recur, and in what connection, is of the
utmost significance and importance, suggesting singular confirmations of truth,
progressive teaching and instructive variations and complementary ideas. The two
Testaments will be seen as mutual counterparts and even their differences as not
discordances but essential to correspondence and completeness.

Comparison often becomes contrast by revealing unlikeness as well as likeness.
To observe wherein things differ is as important for classification as to
discover wherein they agree. In the Scriptures truth is often taught by placing
side by side two or more precepts, persons, events or experiences which are
opposite or apposite to each other, that attention may the more surely be called
to their joint lesson. The two narratives of blind Bartimeus and the publican
Zaccheus, both men of Jericho, are companion accounts and should not be
separated by chapter division. They illustrate three diversities: those of human
need; of modes of approach to Christ; and of His dealing with souls; yet behind
this diversity, the sublime unity of His love, compassion and power to save and
help.

Bartimeus

Zaccheus

Poor beggar, blind, sitting by the wayside

Rich publican climbing tree

Intent on asking alms

Intent on seeing Jesus

Hears the throng moving

Sees the crowd passing

Asks what it means

Knows what it means

Cries after Jesus

Is called by Jesus

Supplicates for mercy

Is asked for hospitality

The multitude rebuke him

They murmur against Christ

He persists in his prayer

Our Lord, in His purpose

Jesus stands and waits for him

Zaccheus stands and announces his purpose

Christ asks: What wilt thou? He answers, “Sight”

Zaccheus asks himself as to duty

Jesus says, Receive thy Sight

Zaccheus answers, “Right”

Salvation is come, etc

Immediate sight

Immediate salvation

Bartimeus follows Christ

Zaccheus makes restitution etc

Law and grace are constantly held up in contrast:

The Law

Grace

Given by Moses

And truth by Jesus Christ

Graven on stone

Fleshy tablets of the heart

The letter killeth

The Spirit quickeneth

The glory fadeth

The glory excelleth

The veiled face

The unveiled face

Mt. Sinai and terrors

Mt. Sion and attractions

Emphasis on works

Emphasis on faith

Life by doing

Life by believing

Brings curse

Brings blessings

Commands but does not enable

Enjoins and enables

Leaves without excuse

Supplies advocate

Knows no pardon

Reconciles and atones

Knowledge of sin

Knowledge of God

Condemns

Redeems, etc

Similar contrasts are presented between the old and new, the former and latter
things, the two Covenants, the present evil age and the age and ages to come,
etc. A most instructive contrast is suggested when we set, side by side, John
16:8-11, and Acts 24:25. In each case there is a threefold conviction of sin,
righteousness and judgment; in one case wrought by the Spirit and gospel of
grace in a penitent sinner; in the other, by conscience and the terrors of the
law in an unrepenting evil doer. The Spirit leads to Salvation; the law and
conscience only to despair and remorse. Dr. A.J. Gordon put the contrast very
forcibly:

Legal Conviction

Evangelical Conviction

Of sin as committed

Of sin as pardoned

Of righteousness as impossible

Of righteousness as imputed

Of judgment, as impending

Of judgment as abolished

Worldly and Heavenly Wisdom are often contrasted, as in 1 Corinthians 1-3, and
particularly in the following points:

Worldly Wisdom

Heavenly Wisdom

Weapons—Enticing, beguiling words

Demonstration of Spirit

Weakness—Unable to make faith stand

Power of God

Worldliness—Essential in spirit and method

Of God

Ignorance—Knowing nothing as it ought

Knowledge and certainty

Insufficiency—Eye, ear and heart cannot reveal

Revelation of Spirit

Limitations—Knowing only “spirit of Man”

Spirit of God

Incapacity—To receive or perceive

Illumination from God

The contrast between the use and abuse of temporal possessions may be seen
vividly by comparing Luke 12:33-34 with 1 Timothy 6:17-19.

“Sell that ye have and give alms,” etc.

“Charge them that are rich,” etc.

Contrast is manifestly meant in 1 Corinthians 3:12 :

“Gold, silver, precious stones”—“Wood, hay, stubble.” The former, advancing in
value; the latter decreasing. Wood may be wrought, carved, polished into
artistic beauty though still unable to endure the ordeal of fire; even hay, more
inflammable, is useful for fodder; but stubble is mere refuse fit only for the
fuel for flame. How delicately is here suggested that worldly wisdom, though it
cannot stand God’s searching tests, may present many beautiful forms in poetry,
art and philosophy; and deceive by outward attractiveness. And there seems a
designed descent from these highest forms of culture, toward the lower sensuous
levels of worldliness and selfishness, and at last the most degrading and
debasing sensuality and bestiality; on the other hand we may build upon the rock
foundation a character and conduct, teaching and living, which will not only be
as enduring as precious metals, surviving the fiery ordeal, but purified by it,
and shining with the luster and radiance of gems.

2 Corinthians 4:7 to 2 Corinthians 5:9 is a paragraph of continuous contrasts,
between what is seen and unseen, temporal and eternal, outward and inward,
visible and invisible, material and spiritual, earthly and heavenly; between
affliction and glory, being at home in the body and at home with the Lord, faith
and sight, dying and living. Of all these ten contrasts, the former members of
each belong in one group and are akin; the latter members equally inseparable.
What is seen, temporal, etc., belong to the realm of death; what is unseen and
eternal to the realm of Life, and sight and faith are the respective organs of
vision in the two realms; only sight which rightly sees in its own sphere, is
blind to the other and cannot interpret the relation of the two; but faith not
only sees its own realm, but all that sight sees beside, and is a true
interpreter of both realms. Sight refuses what faith chooses and inversely, and
knows only the present, while faith foretastes the future.

Satan as Hinderer is contrasted with the Holy Spirit as Helper (1 Thessalonians
2:18; Romans 8:26, etc.). In these leading texts, the words are most meaningful.
To “hinder” means to cut into, as a trench is dug to hinder an approaching foe:
and “helpeth” hints at lending a hand, giving a lift with another. These two
simple texts array the spirit of all evil and the Spirit of all good in
opposition to each other: the one to obstruct our way and prevent progress; the
other to take hold with us, helping us lift and carry our load, and urging us
forward. The new man and the old man or man of old—the former unregenerate
self—(Romans 6:5-14; Colossians 3:5-14; Ephesians 4:22-24). The metaphor—two men
with all that pertains to a man—is consistently maintained; each is represented
as having his own individual image, members, attire, walk, standing and state,
and master. The old man bears the image of the world, flesh, devil; and his
fatherhood is of the devil; his members, the lusts of the flesh, and of the eyes
and the pride of life, to be mortified—they are members of unrighteousness, used
unto sin that leads to death and must be put to death to avoid incurring deeper
death. The attire of the old man is his habits, to be put off as infected and
defiling, unbecoming the new man, etc. He has his walk or manner of life, his
path away from God, his standing—condemnation, and his state—corruption; dead in
trespasses and sins, incapable of holy fellowship, his master is sin and Satan.
The new man is God’s own Creation. His attire is supernatural and sevenfold,
with love as the girdle about all the rest, his main ornament the meek and quiet
spirit. His walk with God, his path onward and upward; His standing, acceptance
in the beloved; his state, righteousness and holiness; complete in Christ, his
Master the Lord Jesus himself, etc. The value of careful comparison is always
found to be twofold; revealing both points of likeness and unlikeness, it
teaches both by resemblance and by contrast. For example, in Ephesians and
Colossians are two passages of Scripture so strikingly alike as to suggest a
designed parallelism; yet so far unlike as to suggest a designed appositeness,
each complementing the other, and together exhibiting the complete truth. The
double column will help in comparing the corresponding clauses and showing
points of likeness and unlikeness.

These passages are obviously meant as companions—both a lesson on privilege and
power of being filled, the first with the Spirit, and the second, with the Word.
Both exhort children to obedience to parents: one because it is ethically right:
the other, because it is spiritually well pleasing unto the Lord. One reminds us
that for whatsoever good thing anyone doeth he shall receive of the Lord; and
the other that for whatsoever wrong, and in both cases without respect of
persons. And so at every point the comparison and contrast both help to convey
the complete conception and instruction designed. We put in capitals the leading
injunctions, and change the punctuation to what seems the more correct.

Ephesians 5:18toEphesians 6:9

Colossians 3:16toColossians 4:1

Be not drunk with wine, wherein is excess, but be filled with the spirit.

Let the Word of Christ dwell richly in you in all wisdom.

Speaking to one another;

Teaching and admonishing one another:

In psalms and hymns and spiritual songs, singing and making melody in your heart
to the Lord; In the name of our Lord Jesus Christ, giving thanks always for all
things unto God and the Father;

Submitting yourselves one to another in the fear of God.

In psalms and hymns and spiritual songs, singing with gratitude in your hearts
to the Lord;

And, whatsoever ye do in word or deed, do all in the name of the Lord Jesus;
giving thanks to God and the Father by Him.

Wives submit yourselves unto your own husbands, as unto the Lord.

Wives submit yourselves unto your own husbands, as it is fit in the Lord.

Husbands love your wives, even as Christ also loved the Church.

Let everyone of you in particular so love his wife even as himself, and the wife
see that she reverence her husband.

Husbands love your wives, and be not bitter against them.

Children, obey your parents in the Lord; for this is right;

Honor thy father and mother… that it may be well with thee. etc.

Children, obey your parents in all things; for this is well pleasing unto the
Lord.

And, ye father, provoke not your children to wrath, but bring them up in the
nurture and admonition of the Lord.

Fathers, provoke not your children to anger, lest they be discouraged.

Servants, be obedient to them that are your masters according to the flesh, with
fear and trembling, in singleness of heart as unto Christ;

Servants, obey in all things your masters, according to the flesh; not with eye
service, as men-pleasers; but in singleness of heart, fearing God;

Not with eye service, as men-pleasers; but as the servants of Christ, doing the
will of God from the heart; with goodwill doing service as to the Lord, not to
men; And ye masters, do the same things unto them forbearing threatening;
knowing that your Master also is in heaven.

And whatsoever ye do, do it heartily, as unto the Lord, and not unto men;
knowing that of the Lord ye shall receive the reward of the inheritance; for ye
serve the Lord Christ.

Knowing that whatsoever good thing any man doeth, the same shall he receive of
the Lord, whether he be bond or free.

But he that doeth wrong shall receive for the wrong which he hath done;

Neither is there any respect of persons with him.

And there is no respect of persons.


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  CHAPTER 32: 31. SYSTEMATIC AND PROGRESSIVE TEACHING
========================================================================

Systematic and Progressive Teaching

Chapter 30

Notwithstanding the composite character and complex structure of the Word of
God, it is another sign and proof of a single mind that truth is unfolded in it
according to a definite plan. There is unity in diversity and variety, and a
progress of doctrine in consecutive teaching, where every human condition would
forbid; and all this in as large a measure as could be expected, were there but
one writer and in the same period. This is one of the most conspicuous
evidential facts which scripture study brings to light.

Even a cursory glance shows that, where forty writers jointly contribute to one
volume, with no chance of conferring together, there can be no systematic
development of truth; yet, in a book, meant primarily as a moral and spiritual
guide, in knowledge of both truth and duty, such system is desirable and
needful, for only so can two leading purposes be secured: first, that any
important subject, needing to be unfolded, shall find adequate treatment; and
second, that there shall be progressive and exhaustive teaching, without either
deficiency in fullness, useless repetition, or conflict of opinion. This
department of Bible study can have here only an outline, for lack of space; yet
it is of too great importance to be altogether omitted, and the reader who
desires to pursue the subject further may find whole volumes devoted to its
ampler treatment.[1]

[1]God’s Living Oracles, and especiallyThe Bible and Spiritual Criticism, by the
same author, beingExeter Hall Lectures, published by Baker & Taylor.

It is a literary miracle, to be accounted for only on a superhuman philosophy,
that in a book where all such systematic unity is impracticable, in the nature
of the case, such marvelous features are found as the following which surprise
more and more as new study more perfectly reveals them:

1. There is, quite uniformly, a peculiar significance in first mention. Whenever
any person, place, important word, or subject is first referred to in Scripture,
all subsequent recurrence of the same is forecast, or hinted; so that such first
glimpse indicates its relation to the entire testimony and teaching of
Scripture. The Spirit of God thus supplies in such primary mention a clue to all
that follows on the same topic.

2. There is, again, a system of illustrative mention—an example or pattern of
every important duty or danger, right or wrong principle or practice, once for
all being provided. There is at least one such exhibition and exemplification of
every form of virtue or vice, beauty or deformity, in character or conduct—a
representative instance, with a corresponding example of God’s method of dealing
with it in judgment or approval.

3. There is, yet, again, an exhaustive treatment of every leading subject.
Scattered hints are found interspersed through Scripture; but, as though to aid
even the simplest understanding and leave the most cursory reader without
excuse, somewhere, from Genesis to Revelation, the mind of God is fully revealed
on all major matters, the scattered rays of light being gathered up and focused
at one point.

4. There is also consecutive and progressive teaching. If from the first to the
last reference to a subject, the intermediate mention of it is traced, there
will be found often, if not always, an advance from what is rudimental and
fundamental to what is higher and completer, but which can only be understood
when first principles have been taught; so that when the last mention is reached
it is like placing the capstone upon a building. Of each of these laws, a few
representative instances are offered as examples.

1. Primary mention. The very first words of the Scripture: “In the Beginning,
God,” are a valuable first lesson. God is the universal Beginning of all truth
and duty. Everything good finds in Him its source and its spring, alike the
Author of Creation and the New Creation. The first reference to the Holy Spirit
is in Genesis 1:2 : “And the Spirit of God moved upon the face of the waters.”
Thus our first glimpse of the Spirit is as a bird brooding over the abyss of
chaos and bringing forth from it, as by a process of divine incubation, order
out of confusion and cosmos out of chaos—light out of darkness and life out of
death. What a forecast of all the work of the Spirit in the realm of the moral
chaos, developing cosmos and light, life and love.

Light is first mentioned in Genesis 1:3 and it is remarkable that it is not said
like all that follows to be “formed,” “made” or “created,” but called
forth—commanded to be—to shine. In the expressive original “God said: ‘Let light
be’! and light was!” Another forecast. For, throughout Scripture light is the
name and equivalent of God, the uncreated One, it is never regarded as a created
substance, but as uncreated and a creative agency.

Thus the Spirit of God forecasts, at the beginning, what He is afterward to
unfold more fully, imparting a prophetic quality to all Scripture by which a
fragment serves to indicate the whole body of truth, as a single bone, to a
comparative anatomist, hints the whole skeleton of an extinct species of animal,
or to a botanist, one fossil leaf, the whole structure of a plant.

“I find in Scripture,” wrote Benjamin Wills Newton, “a principle of
interpretation which, I believe, if conscientiously adopted, will serve as an
unfailing guide as to the mind of God, as contained therein; the very first
words on any subject of which the Holy Ghost is going to treat are the keystone
of the whole matter.”

2. Illustrative mention (Genesis 4). Cain and Abel are the first representatives
of unbelief and faith, disobedience and surrender, hate and love, murder and
martyrdom; with corresponding examples of Jehovah’s curse and blessing. If the
whole body of Scripture be examined it will be found to contain one, and
generally only one, conspicuous, illustrative example of every type of both good
and evil. Abraham is the typical man of faith; Moses, the representative leader,
law-giver and mediator; Aaron, the typical High Priest; Ahab, the idolatrous
ruler; Elijah, the model reformer; David, the Psalmist-King; Absalom, the
demagogue; Daniel, the pattern exile and captive; Nebuchadnezzar, the example of
self-glory; Isaiah, the Messianic seer; Peter, the model confessor; Paul, the
pattern convert; Judas, the typical traitor, etc. And of each form of crime with
God’s abhorrence of it and judgment upon it, at least one summary instance is
given, as in the case of the rebellion and profanation of Korah and his company;
the hypocritical lie of Ananias and Sapphira; the smiting of the persecuting
Herod, etc.

3. Exhaustive mention. James 1:18-25, covers the practical value and virtue of
the Word of God: called “The Word of Truth”—the last of six instances where this
phrase is found. It is the word of Life, the generative seed whereby God begat
us (1 Peter 1:23); “the Engrafted word,” suggesting also life-giving power. It
is the Rule of Life, to be received with meekness, of which we are to be
“doers,” the measure and model of character and conduct. Last of all, it is the
“Perfect Law of Liberty,” a mirror for self-revelation and self-regulation,
obedience to it being freedom not bondage. What a summary! The Word of God is to
the doer, light, life, liberty; a revealer of God and self, truth and duty; it
makes and molds character; our attitude is to be receptive, reflective,
retentive, that precept may be turned into practice.

4. Of successive and progressive mention, we may instance “the lamb,” or
“firstling of the flock,” first referred to in Genesis 4:4 and last, in
Revelation 22:3 in connection with God’s enthroned and glorified Lamb. Now, if
between these two mentions, every intermediate reference be traced to the lamb
as connected with sacrifice a remarkable succession and progression will be
found, of which we here indicate a few prominent stages:

Genesis 22

A sacrificial lamb provided by Jehovah

Exodus 12

A Paschal Lamb—the sprinkled blood

Leviticus 16

A double offering; for Expiation and Removal

Isaiah 53

The Paschal Lamb—a type of Messiah

John 1

Jesus of Nazareth identified as God’s Lamb

1 Peter 1

The slain Lamb, raised and glorified

Revelation 5

The Lamb identified with the Lion and the Book

Here it will be seen that, in every new reference something is added not taught
before—and that when we reach the closing book of the whole collection we have
learned that the firstling of the flock offered by Abel was the first forecast
and type of Him whom God Himself provides for His altar, whose blood is the
refuge of sinners, who both expiates guilt and takes it away; who is the
vicarious Savior, now raised, glorified, enthroned, etc. This is the more
surprising inasmuch as the books which compose the Bible are not in
chronological order; and yet, as they stand, truth generally is found unfolded
in logical order, as though the Author of Scripture had not been indifferent
even to the arrangement of books in the canon.

Another striking instance of progressive teaching is John 1-11. Taking John 1:4
as the key: “In Him was Life,” these eleven chapters progressively unveil the
meaning of these four words:

The human condition of His imparting Life—receiving by believing (John 1:12-13).

The Divine condition of such impartation—the new birth from above (John 3).

The gift of Life for the asking and its immediate reception (John 4:19-29).

The Life giving power of Christ, illustrated in physical healing.

The Bread of Life, imparting and sustaining life (John 6).

The Believer receiving and transmitting Life (John 7:37-39; John 8:12).

The Light of Life—a new vision of God implied in Life (John 9).

The Life more abundant found in the Good Shepherd (John 10).

The Life including the Body in Resurrection (John 11).

There is, even to the concluding chapter, a continuous unfolding of Eternal Life
as the gift of God in Christ, received by faith, realized in regeneration,
satisfying spiritual craving, feeding and nourishing the soul, and culminating
in resurrection triumph over death. The Death of our Lord Jesus Christ is the
theme of progressive teaching. In the New Testament there are no less than one
hundred references in the twenty-one epistles to its bearings upon, and
relations to, both God and man, with no real repetition, but a steady
development of doctrine, every successive mention being an addition and advance
upon previous teaching. In the Epistles to the Romans is laid the great
foundation: His death, the ground of pardon and Justification, reconciliation,
and preservation in His life. In Corinthians there is an advance to the
conception of Identification with Him in death and resurrection and the
indwelling of the Holy Spirit. In Galatians we are seen to have been crucified
in Him and with Him and to live by His life, walking with Him in newness of
life. In Ephesians we are exalted with Him to the Heavenlies, etc. And so on to
the end, each epistle carrying us further in the conception of, incorporation
into, and identification with, the crucified and Risen Christ.

Such successive and progressive mention of truth might be expected if there is a
divine method; it follows as a natural sequence. This is properly called a
“structural law;” for it reminds us of a building process, the first mention
being as the corner stone and the last the capstone, and all between, the
structure of truth resting on the first and reaching toward the last. Mr. Newton
says, “the only unfailing method of interpreting Scripture is the structural.”

All effective teaching follows a process of development, corresponding to the
development of those taught, one lesson preparing for the next; learning
advances by successive stages from the lower to the higher. Our Lord Himself
foretells a period of revelation in the economy of the Spirit, surpassing even
His own in fullness and clearness.

“I have yet many things to say unto you, but ye cannot bear them now; howbeit,
when He, the Spirit of Truth is come, He will guide you into all truth,” etc.
(John 16:12-13). In three respects at least this was true:

He would enlarge their capacity to understand truth.

He would amplify and apply the teachings of Christ.

He would reveal truth not before ready for its unveiling.

He would present old truths in new forms and illustrations.

He would magnify and glorify the person of Christ.

All this and more marked the era of Pentecostal outpouring. At once truth,
previously revealed, became plain and new truth was unveiled. Disciples now
found the deeper meaning of our Lord’s utterances and had new apprehension of
Him in all His offices as Prophet, Priest and King.

One striking example of the new forms in which even our Lord’s teachings might
be presented after the Spirit was outpoured is seen by comparing the parable of
the vine and the branches in John 15, with the teaching of the same essential
truth in Romans 12, 1 Corinthians 12, Ephesians 4, etc.

If we compare the two metaphors—the Vine and the Body—we detect striking
resemblances and correspondences:

The vine and branches

The body and members

The sap

The blood

The vegetable life

The animal soul

The leaves as breathing organs

The lungs and respiration

The interlocking fibers

The interwoven muscles

The circulation of the sap

The circulation of the blood

The growth of the vine

The growth of the body

The reproductive power

The reproductive power

The excision of dead branches

The excision of diseased limbs

Vegetable exudations

Animal perspiration

Branches apart from the vine

Limbs sundered from body

And so in other respects, singular correspondences. Yet our Lord left this
higher method of conveying the same truth till the Spirit forming the body of
Christ and pervading it with the breath of His divine life should thus supply a
key to this new metaphor, unintelligible before.

If the teaching of truth, after Pentecost, is examined and compared with that
previously taught, this additional amplitude of scope and transparency of
meaning will appear, in scores, if not hundreds, of particulars, such as the
vital relation of the believer to Christ; his identity with Him in death,
burial, resurrection, ascension, session at the right hand of God and second
appearing in glory; the new application of the Gospel of Grace to all nations
and the new man made by the union of Jew and Gentile; the church as a called-out
body, and its mission to and separation from the world; the man of sin and the
final apostasy; the consummation of salvation in the city of God and new
creation. These and much more waited for their fuller presentation in doctrinal
form, until He the Spirit of Truth was come. We must therefore count Pentecost
as opening a new and final era in the revelation of the highest spiritual truth.
This general progress of thought reminds us of a pyramid, where all lines and
angles meet in the top stone which is itself the whole pyramid in miniature—a
model of the entire structure. In the Apocalypse all the leading thoughts,
prophecies, promises and warnings of the rest of Scripture, and all the leading
metaphors and symbols and figures of speech, previously used, reappear. We might
say that it is a sort of compendium of the whole Bible. Whatever the date of its
composition it could find but one place in the structure of the Word—it must be
the closing book, the capstone of the whole; and in the last chapters we find
exactly what we first found in the first of Genesis—the paradise with its river,
tree of life, and Tabernacle of God with men—only with one difference—there
shall be no more curse. Creation is displaced by the new creation and death and
the grave, sin and Satan, are no more. Thus the whole Bible exhibits consecutive
thought, progressive teaching; from cornerstone to capstone there is a constant
ascent, advance and development toward ultimate completion and perfection. Not
less conspicuous are some other features of the Bible as a whole, in its
capacity as a moral and spiritual counselor:

1. Its silence and reserve, as marvelous for what it does not contain as for
what it does. Its Divine Author knows where to advance and where to arrest
revelation, where silence is better than speech and where curiosity becomes
intrusive and irreverent. We are not told whether there are “few that be saved,”
or when moral responsibility begins in a child, or just when the end of the age
will come. Some things are left wisely under a veil.

2. Its Individual Fitness. Here is a magic mirror where every man may see
himself, and find the thoughts of his heart revealed. Here is a universal oracle
where every inquirer may find response to his own question and need, and as
close fitting a guidance as though he were the only one requiring counsel. It is
not like an armory with one style of armor, but one where each man finds his own
coat of mail and weapons that fit him and no one else.

Such are some of the evidences that in the construction of the Bible there has
been a Divine Designer and Builder at work.


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  CHAPTER 33: 32. POETIC PARALLELISM
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Poetic Parallelism

Chapter 31

Parallelism, where one clause answers to another, pertains to the genius of
Hebrew poetry, the rhythm and rhyme of thought taking the place of those of
words, one member of the parallelism corresponding to another in sentiment, and
sometimes in terms. To discover and develop this correspondence or juxtaposition
often gives the clue to exposition. In some cases one member of a complex
parallelism is left unexpressed and wanting; but, being implied, must be
supplied to make the whole complete; and this is one form of the enigmas, or
“dark sayings of the wise,” to be solved by study.

All the poetic portions of the Bible are arranged in corresponding sentences, a
sort of thought meter and melody. This is a remarkable provision for
translation, since such parallelism of thought can be reproduced in any other
language without sacrificing its beauty or pertinency, whereas verbal rhythm and
rhyme might be difficult to transfer to a new tongue.

Parallelism is of five kinds: Apposite, Opposite, Synonymous, Synthetic, and
Inverted.

1. Apposite: where two or more parallel sentences are arranged so as to present
the same or closely related thoughts, by way of correspondence or comparison.
Thus Proverbs 3:5 :

“Trust in the Lord with all thine heart; And lean not unto thine own
understanding.”

Here the one thought, trusting in Jehovah, is presented in both members, first
positively, then negatively. The truly wise man trusts in God, and not in
himself.

2. Opposite: where exactly opposite thoughts are contrasted. Thus Proverbs 10:7
:

“The memory of the just is blessed; But the name of the wicked shall rot.”

Here the sharp antithesis extends to all prominent words in both members.

3. Synonymous: where the same thought is repeated in equivalent terms and
phrases. Thus Proverbs 1:4 :

“To give subtilty to the simple; To the young man, knowledge and discretion.”

4. Synthetic: where thoughts are built up into structural form, like block upon
block, cumulatively and often climactically; before the whole idea is complete,
several successive pairs of parallels may enter into the construction. Thus
Proverbs 30:17 :

“The eye that mocketh at his father, And despiseth to obey his mother: The
ravens of the valley shall pick it out, And the young eagles (vultures) shall
eat it.”

Here two synonymous parallels are built up into one synthetic. Agur’s Prayer,
Proverbs 30:7-9, and the passage from Proverbs 30:24-28, are examples of still
more complex synthetic parallelism. Some are very complicated; the
correspondence between the various propositions reaches even to minor details;
and the whole paragraph with its constructive parts crystallizes about one
dominant idea ( cf.Psalms 148:7-13; Psalms 19:7-11).

5. Inverted: where stanzas are so framed that, to perceive the true relations of
the sentences we must begin at the extremes and move toward the center. Bishop
Jebb calls this “Introverted.” Thus Psalms 135:15-18 :

“The idols of the heathen are silver and gold, The work of men’s hand;

They have mouths, but they speak not;

They have eyes, but they see not;

They have ears, but they hear not;

Neither is there any breath in their mouths.

They who make them are like unto them; So are all they who put their trust in
them.” The relation of the various lines and members will appear in the above
arrangement, where correspondent clauses are placed directly in line with each
other vertically. To master this symmetric structure of poetic parts of the
Bible is, as has been hinted, a help to intelligent exposition and exegesis. The
mutual relation of the words and thoughts will not appear until we discover what
phrases or sentences are parallel, and detect the thought-rhythm. Thus Psalms
10:4, reads, translating literally:

“The wicked in the height of his scorn:

‘He will not require it!’

‘There is no God!’

These are all his thoughts.”

Here the wicked is represented at the very apex and climax of daring impiety and
blasphemy. His secret thought is: “God will not requite my sin,” and from this
denial of judgment the step is easy to the last and worst thought: “There is no
God!”

Once more, Matthew 7:6 :

“Give not that which is holy unto the dogs;

Neither cast ye your pearls before swine, Lest they trample them under their
feet, And turn again and rend you.” At first glance, all the latter half of this
stanza would be referred to the swine. But every part of such a stanza demands
its parallel, and the law of thought-rhyme leads us to construe the last line as
the correspondent and complement of the first.

“Give not that which is holy unto the dogs, Lest they turn again and rend you.

Neither cast ye your pearls before swine, Lest they trample them under their
feet.”

Parallelism is best and most fully exhibited in the books of Proverbs and
Ecclesiastes. Thus, “A wise son maketh a glad father: But a foolish son is the
heaviness of his mother.”

Here the “wise son” corresponds to the “foolish,” “gladness” to “heaviness,” and
“father” to “mother.” The same parallelism of thought, with the addition of
verbal rhyme and rhythm, would read somewhat thus: A son by wisdom makes his
father glad, But he that’s foolish makes his mother sad. But nothing is here
gained, thought-wise, and, in translation, it might much increase the
difficulty, were it needful, to find words in another tongue which would
reproduce the metrical measures and the rhyme. But, where only the
correspondence of ideas is to be preserved, the task is greatly simplified, and
this illustrates one reason already assigned for the use of parallel structure
in Hebrew poetry, that, in translating the Word of God into all other tongues,
there might be no loss of force and beauty. This matter, though having mainly to
do with literary form and structure, sometimes concerns the thought and
substance also, and should therefore be studied. A considerable portion of Holy
Scripture is framed in parallelisms, and, in many cases, this is not obvious as
in the book of Proverbs, but concealed as in some discourses of our Lord. In the
“Blackader Bible” the editor has discovered and exhibited many of these hidden
beauties as in the Gospel according to John:

“In the beginning was the Word; And the Word was with God, And the Word was God;
The same was in the beginning with God.”

And, again:

“Let not your heart be troubled!

Ye believe in God, Believe also in Me. In My Father’s house are many mansions;

If it were not so I would have told you.

I go to prepare a place for you, And if I go and prepare a place for you, I will
come again, And receive you unto Myself;

That, where I am, ye may be also,” etc.

Matthew 11:28-30 is perhaps the best example of a concealed parallel structure,
where the omission of one member must be supplied to complete the poetic stanza.
Here are three injunctions, each enforced by two considerations; there should
therefore be three promises, though only two are expressed; but, when the
parallel structure is seen, the lacking member is easily suggested:

Injunction

Consideration

Promise

“Come onto Me”

“Labor, Heavy laden”

“I will give you Rest”

“Learn of Me”

“Meek, Lowly in heart”

“Ye shall find Rest onto your souls”

“Take My yoke”

“Easy, Light”

“Ye shall rest even in your toils”

Here the italics show the substance of the obvious missing member of this
complex threefold parallelism, which has thus in all twelve members.

Parallel structure is often hidden under the continuity of a paragraph, but is
detected by close study, and when the grammatical and rhetorical members are
seen in their relation, a passage takes on a crystalline beauty.

Thus, in Romans 10:8-10 :

1.

“The Word is nigh thee;

2.

Even in thy mouth,

3.

And in thy heart;

4.

That is, the Word of Faith,

5.

Which we preach;

6.

That, if thou shalt confess with thy mouth

7.

That Jesus is Lord;

8.

And shalt believe in thine heart,

9.

That God hath raised Him from the dead,

10.

Thou shalt be saved;

11.

For, with the heart man believeth

12.

Unto righteousness;

13.

And with the mouth confession is made

14.

Unto Salvation.”

By comparison, it at once appears that the following members, as above arranged,
closely correspond, namely: 1, and 4; 2, 6, and 13; 3, 8 and 11, 10 and 14, etc.
If, in all cases, this hidden parallelism were thus exhibited by an arrangement
of clauses, much of what seems prose would be found to be poetry. Countless new
beauties of correspondence would be disclosed that otherwise escape us, and,
behind these verbal responses of thought or truth to one another, would be found
not a few helps to the understanding of the substance of Scripture teaching. In
some cases there is in the original both rhythm and rhyme, which it is not easy
to convey in English.

Thus Isaiah said to Ahaz, “If ye will not believe Surely ye shall not be
established.”

We might paraphrase this somewhat thus:

If to believe ye are not able, Surely ye shall not be made stable; or If in the
Lord there is no confiding; Surely in strength there is no abiding. The most
conspicuous instance of rhythm and rhyme of words is in the original Greek of
John 3:36 :

Ho pisteuōn eis ton Huion, Echei zōën aionion.

“Whoso doth on the Son believe Doth Everlasting Life receive.”

Here is a perfect Iambic couplet, with rhyme.

There are not a few other cases in which a student of the original finds almost
as perfect versification. In Hebrews 12:12-15 the whole structure is beautifully
metrical. One line is a perfect dactylic hexameter; another, a rough, irregular
Iambic trimeter, and the last two lines are strictly metrical. In 1
Thessalonians 4:16 is a marked example, in the Greek, of both metrical melody
and onomatopoeia, or the expression of sense by sound. When intelligently read
aloud, with proper taste, and appreciation of the force of vowels and
consonants, it is as though we heard the blast and clang of the archangel’s
trumpet. Perhaps some idea of the rhetorical beauty of this passage might be
conveyed by a paraphrase: For the Lord Himself shall from Heaven come down! And
Archangel’s voice, and God’s trump shall sound; And the dead in Christ Shall
first arise, etc. But no English rendering can convey the awful music of the
original, where trumpets, cornets and clanging cymbals seem sounding all at
once. The introduction of such occasional metrical passages into the Word of God
cannot be without design. We have given four conspicuous instances. In the
first, we have a permanent lesson on faith as the basis of all fidelity and
stability; in the second, on faith as the condition Of salvation, the immediate
gift of eternal life which is the central lesson of John’s Gospel; in the third,
we have the grand conclusion of the exhortation to faith in the Fatherhood of
God in disciplinary correction; and, in the last, faith looks far into the
future to the consummation of all things. These poetic passages seem meant to
arrest attention, and emphasize a great truth by a unique form of statement.

Careful students discover whole epistles to be built up on a basis or plan of
parallelism. Thus one writer suggests that the First Epistle to Timothy is so
constructed. A | 1 Timothy 1:1-2—Benediction B | 1 Timothy 1:3-20—Doctrine C | 1
Timothy 2:1 to 1 Timothy 3:13—Discipline D | 1 Timothy 3:14-15—Intended visit
and interval E | 1 Timothy 3:16—The mystery of godliness E | 1 Timothy
4:1-12—The mystery of iniquity D |1 Timothy 4:13-16—Intended visit and interval
C |1 Timothy 5:1 to 1 Timothy 6:2—Discipline B | 1 Timothy 6:3-21—Doctrine A |1
Timothy 6:21—Benediction The expansion of B (1 Timothy 1:3-20):—

F | a | 1 Timothy 1:3-4—The charge b | 1 Timothy 1:5—Faith and a good conscience
(defined) c | 1 Timothy 1:6-10—The shipwreck of “some”

G | 1 Timothy 1:11—The glory of God in His Gospel H | 1 Timothy 1:12—Paul, the
“faithful” minister of Christ Jesus J | 1 Timothy 1:13—Paul, the chief of
sinners (unsaved) K | 1 Timothy 1:14—The abounding grace of our Lord K | 1
Timothy 1:15 a—His mission of grace to sinners J | 1 Timothy 1:15 b—Paul, the
chief of sinners (saved) H | 1 Timothy 1:16—Paul, the “pattern” believer in
Jesus Christ G |1 Timothy 1:17—The glory of God in Himself F a |1 Timothy
1:18—The charge b |1 Timothy 1:19—Faith and a good conscience (to be held fast)
c |1 Timothy 1:19-20—The shipwreck of “some”[1] [1]Geo. F. Trench

Another writer finds a more comprehensive correspondence still, and traces the
order of God’s work in the light of the parallel arrangement of Scripture.

A. The Original Creation—Genesis 1:1 (“Heavens and earth”) B. Ruin—Genesis 1:2
(Isaiah 45:18, Heb.) Cause: Satan’s first rebellion.

C. Earth blessed, but cursed because of sin D. Mankind dealt with as a whole
(Adam to Abram) E. Chosen Nation blessed F. First appearing of Christ—Hebrews
9:26 G. Church (taken out)—Acts 15:14 When the Church is completed (Romans
11:25) and “He returns for restitution of all things” (Acts 3:21), He will
follow reverse order.

G. Church (taken up)—1 Thessalonians 4:16-17 F. Second appearing on
earth—Hebrews 9:28; Zechariah 14:4 E. Chosen Nation blessed—Romans 11:25 D.
Mankind as a whole (“All Gentiles”) blessed—Acts 15:16 C. Curse removed and
earth blessed and beautified—(Amos 9:13-15; Isaiah 35:1; Psalms 67:6) B. Satan’s
final rebellion—Revelation 20:7 A. “New heavens and new earth”—Revelation 21:1
“Known unto God are all His works from ‘the beginning’ of the world” (Acts
15:18).[1] [1] Morton W. Plummer.


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  CHAPTER 34: 33. THE SCATTERED PROVERBS OF SCRIPTURE
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The Scattered Proverbs of Scripture

Chapter 32 A proverb is a wise saying in which a few words are chosen instead of
many, with a design to condense wisdom into a brief form both to aid memory and
stimulate study. Hence proverbs are not only “wise sayings,” but “dark
sayings”—parables, in which wisdom is disguised in a figurative or enigmatic
form like a deep well, from which instruction is to be drawn, or a rich mine,
from which it is to be dug. Only profound meditation will reveal what is hidden
in these moral and spiritual maxims. This department of study is quite apart
from that of professed collections and arrangements of such wise sayings like
the “books of wisdom.” Dispersed throughout the whole Word of God are these
occasional sententious utterances, brief maxims, part of whose beauty and value
depends on the fact that a few well chosen words are used in which great truth
is condensed. In many cases antithesis is designedly used, the opposing points
of a contrasted statement serving, like the opposite sides of a forceps, to hold
firmly and present boldly an ethical or spiritual truth. A great service would
be done to Bible readers if some collection of these scattered axioms or maxims
could be carefully arranged. We give a few examples, partly to stimulate such
further study. There are not less than five hundred of these scattered axioms
and proverbs, having singular brevity and beauty, variety and pertinency; some
of them have so intimate a bearing on the immediate context as to be the text of
which it is the discourse, as in Luke 12:15.

“Take heed and beware of covetousness; For a man’s life consisteth not in the
abundance of the things which he possesseth,”

Here, in the entire teaching that follows (Luke 12:16-59), there are only
amplification and illustration of these three truths: first, the danger of
covetousness; second, the dignity and value of life; and third, false estimates
of riches and the true estimate of treasure.

“Keep thee far from a false matter” (Exodus 23:7). This is a representative
injunction, the importance of which does not at first appear. The original words
hint at a painted sham or gilded counterfeit. So understood, here is a warning
for all time to come. It is a historical fact that the most subtle errors and
evils, both in doctrine and practice, have been counterfeits and imitations of
what is good, where, the closer the resemblance, the greater the risk. Satan’s
age long business has been that of a counterfeiter: his worst snares are not
found in systems openly antagonistic to God and truth, but in things half good
and half evil, in half truths mixed with half lies, a skillful combination of
what is attractive and what is repulsive, where all that is lawful or
commendable is adulterated and corrupted by such mixture with its opposite. For
example, false doctrine, corrupted worship, formal godliness, a Satanic
synagogue, antichrist, lying wonders and miracles of falsehood, a false
civilization or commonwealth, and the mystery of lawlessness. Whatever God gives
to man as a blessing, Satan thus perverts into a curse, by devising something so
like it as to deceive the unwary and if possible the very elect; and yet so
unlike it as to be in fact antagonistic to it in spirit and in tendency. Compare
Acts 20:30; James 2:26; 2 Timothy 3:5; Revelation 17; Matthew 24:4-5; 2
Thessalonians 2:9; Revelation 17:8; Revelation 20:1, with 1:4. In some cases in
the original the contrast is marvelously conveyed, as in the following case,
suggested in the apocalypse: hē nymphē kai to arnion; hē pornē kai to thērion.
This parallel and contrast cannot easily be conveyed in English.

“The bride and the lamb;” “the harlot and the beast.”

Thus, as far back as the giving of the Sinaitic Code of Law, God gave a brief
caution, which has a vital bearing upon the whole future history of the race,
warning men against the risk of being imposed upon by deceptive appearances and
imitations of truth and goodness.

Sometimes such proverbs interpret the entire body of scriptural truth or serve
to hint the whole secret of the contrasted experience of saints and sinners, as
in our Lord’s maxim:

“He that saveth his life shall lose it; But he that loseth his life for My sake,
the same shall save it.” This is the only such proverbial saying of our Lord
which is substantially repeated in all four Gospel narratives (Matthew 10:39;
Matthew 16:25; Mark 8:35; Luke 9:24; Luke 17:33; John 12:25); and manifestly
because it embodies a fundamental law both of redemptive blessing and redemptive
service. “Life” here stands for self interest and advantage: to save one’s self
is ultimate self loss; and to sacrifice self is ultimate self gain. Life is the
first of all the possessions that men value; because, without life, there can be
nothing else possessed or enjoyed. Hence, life naturally stands for what men
most value as the highest form of self interest. And our Lord here contrasts
those who put self life with all self interest, foremost, with those who put
God’s interest foremost and for that surrender and sacrifice all that is dearest
to self. He declares that those who thus give God preference over self shall
find ultimately that they have only advanced and promoted their own highest
interest; while those who for the time now present put self before God and
jealously guard their own advancement will ultimately find that they have lost
even the advantage they seemed to secure. The universal bearing of such a
proverbial precept as this, no words can convey. It interprets life, duty,
sacrifice, service, reward; it shows self-denial to be not a final forfeiture
but a temporary postponement. It links the temporal and the eternal and reveals
their mutual relations, and it hints the essential law both of the worldly life
and the saintly. The proverb takes the form of the paradox, purposely, that
attention may be arrested by the contradiction in terms which covers perfect
accord of sentiment.

Sometimes from a single book may be culled a whole body of brief and telling
maxims. Of all the examples of this none surpass the Book of Daniel in the Old
Testament and of Hebrews in the New, except those which, like the books of
Psalms and Proverbs, naturally take the form of maxims, or are professedly
collections and arrangements of wise sayings. In Daniel we meet with a series of
maxims, especially suitable to young men, for example:

“He purposed in his heart that he would not defile himself” (Daniel 1:8).

“God revealeth the deep and secret things” (Daniel 2:22).

“Our God, whom we serve, is able to deliver us” (Daniel 3:17).

“Those that walk in pride He is able to abase” (Daniel 4:37).

“Thou art weighed in the balances and found wanting” (Daniel 5:27).

“An excellent spirit was in him” (Daniel 6:3).

“He believed in his God” (Daniel 6:23).

“I kept the matter in my heart” (Daniel 7:28).

“I had seen the vision, and sought for the meaning” (Daniel 8:15).

“I set my face unto the Lord God to seek by prayer” (Daniel 9:3).

“My comeliness was turned in me into corruption” (Daniel 10:8).

“The people that do know their God shall be strong and do exploits” (Daniel
11:32).

“They that be teachers shall shine as the brightness of the firmament;

“And they that turn many to righteousness as the stars forever and ever” (Daniel
12:3).

“Stand in thy lot” (Daniel 12:13).

In the Epistle to the Hebrews may be found between thirty and forty maxims, of
which the following are examples:

Take heed (Hebrews 2:1; Hebrews 3:12)

Lay aside (Hebrews 12:1)

Lay hold (Hebrews 6:18)

Hold fast (Hebrews 3:6; Hebrews 3:14; Hebrews 4:14; Hebrews 10:23)

Consider Him (Hebrews 3:1; Hebrews 12:3)

Harden not your hearts (Hebrews 3:8; Hebrews 3:13; Hebrews 3:15; Hebrews 4:7)

Hear His voice (Hebrews 3:7; Hebrews 3:15; Hebrews 4:7)

Let us fear (Hebrews 4:1)

Labor to enter in (Hebrews 4:11)

Come boldly (Hebrews 4:16)

Draw nigh or near (Hebrews 7:19; Hebrews 10:22)

Look for Him (Hebrews 9:28)

Look unto Him (Hebrews 12:2)

Look diligently (Hebrews 12:15)

Show diligence

Refuse not (Hebrews 12:25)

Despise not (Hebrews 12:5)

Faint not (Hebrews 12:5)

Cast not away (Hebrews 10:35)

Go on to perfection (Hebrews 6:1)

Go forth unto Him

Whose faith follow (Hebrews 13:7)

etc.

There are many more such maxims in this one epistle.

Several examples have been already cited and dwelt upon in this and former
sections; but we instance some twenty or more from each Testament, culled almost
at random, which serve to show how rich the Word of God is in these scattered
sayings of wisdom, meant to be maxims and axioms for our guidance. Found at
various points in the inspired Scriptures, they strike the mind at once as
marvelously comprehensive, and sometimes as exhaustive of ethical and spiritual
truth.

Be ye holy, for I the Lord your God, am holy (Leviticus 19:2).

Be sure your sin will find you out (Numbers 32:23).

Be strong and of a good courage (Joshua 1:6).

The Lord recompense thy work (Ruth 2:12).

Thou, Thou only knowest the hearts (1 Kings 8:39).

Jeroboam sinned and made Israel to sin (1 Kings 15:30).

They feared Jehovah and served their own gods (2 Kings 17:33).

As the duty of every day required (Ezra 3:4)

The hand of our God is upon all them for good that seek Him (Ezra 8:22).

Arise; for this matter belongeth unto thee!

We also will be with thee:

Be of good courage and do it (Ezra 10:4).

The God of Heaven, He will prosper us

Therefore we, His servants will arise and build (Nehemiah 2:20).

“Every one, over against his house” (Nehemiah 3:28)

The builders, everyone had his sword girded by his side (Nehemiah 4:18).

The heathen perceived that this work was wrought of our God (Nehemiah 6:16).

Cease to do evil

Learn to do well (Isaiah 1:16-17).

The Lord alone shall be exalted;

And the idols He shall utterly abolish (Isaiah 2:17-18).

Return unto me and I will return unto you (Malachi 3:7).

Bring ye all the tithes into the storehouse (Malachi 3:10).

They that feared the Lord spake often one to another

And the Lord hearkened and heard it (Malachi 3:16).

Abide in Me and I in you (John 15:4).

Whatsoever is not of faith is sin (Romans 14:23).

He that is joined unto the Lord is one spirit (1 Corinthians 6:17).

Not I but Christ (Galatians 2:20).

By love serve one another (Shaftesbury’s coat-of-arms) (Galatians 5:13).

Walk in the Spirit,

And ye shall not fulfill the lusts of the flesh (Galatians 5:16).

Bear ye one another’s burdens (Galatians 6:2).

Every man shall bear his own burden (Galatians 6:5).

Whatsoever a man soweth that shall he also reap (Galatians 6:7).

Be filled with the Spirit (Ephesians 5:18).

One thing I do (Php 3:13).

Our citizenship is in Heaven (Php 3:20).

Be careful for nothing (Php 4:6).

Ye are complete in Him (Colossians 2:10).

Let the Word of Christ dwell in you richly in all wisdom (Colossians 3:16).

Serve and wait (1 Thessalonians 1:9-10).

Adorn the doctrine (Titus 2:10).

Be content with such things as ye have (Hebrews 13:5).

We have here no continuing city (Hebrews 13:14).

The body without the spirit is dead (James 2:26).

Hope to the end (1 Peter 1:13).

Keep yourselves in the love of God (Jude 1:21).

Hold fast till I come (Revelation 2:25).

A few of these scattered sayings should have a word of comment by the way:

“The Lord is with you while ye be with Him.” Already referred to as the unique
maxim of Azariah, this is the explanation of a thousand successes and
disappointments of life (2 Chronicles 15:2).

“The Lord is a God of knowledge;

By Him actions are weighed” (1 Samuel 2:3).

This probably suggested the awful metaphor “Tekel” in the writing on the wall
(Daniel 5:27).

“Quit you like men, be strong” (1 Samuel 4:9; 1 Corinthians 16:13).

This is especially remarkable as a maxim, originating with Philistine enemies of
Israel, and addressed to the warriors of their own army, but adopted by the
apostle and addressed to fellow disciples.

“Every man did that which was right in his own eyes” (Judges 21:25). What a
brief compendium of a state of anarchy!

“To obey is better than sacrifice” (1 Samuel 15:22).

Here is the great principle, illustrating such other utterances as Psalms
40:6-8; Psalms 51:16-17, which it may have suggested:

“The Lord seeth not as man seeth: For man looketh on the outward appearance; But
the Lord looketh upon the heart” (1 Samuel 16:7). This remarkable saying might
be written over the whole volume of Scripture, as the principle of all divine
judgments.

“For we must needs die, And be as water spilt upon the ground, Which cannot be
gathered up again.

Neither doth God respect any person.

Yet doth He devise means that His banished be not expelled from Him” (2 Samuel
14:14). This short poetic outburst of the woman of Tekoah has almost the ring of
inspiration. What a view of the human side of death, its wastefulness and
hopelessness! What a sublime view of God’s impartiality and absolute rectitude!
And what a marvelously condensed compendium of His redemptive scheme.

“We do not well: This day is a day of good tidings, And we hold our peace!

Come—that we may go and tell” (2 Kings 7:9). Can there be found a more beautiful
lesson on missions than this from the lepers of Samaria? And how close the
analogy! A world-famine—abundance of supply—the guilt of selfish monopoly—the
blessed privilege of going and telling the good news!

“So they read in the book of the law of God distinctly: And gave the sense; And
caused them to understand the reading (Nehemiah 8:8).

We suggest this as a motto for a church Bible school.

“Our God turned the curse into a blessing” (Nehemiah 13:2).

“I will curse your blessings” (Malachi 2:2).

How obviously these two sayings are mutually counterparts, presenting the two
aspects of God’s dealing, making the curse of foes and enemies a blessing to His
own obedient friends and allies; but turning even outward blessing into a curse
when received in unthankfulness and perverted by disobedience!


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  CHAPTER 35: 34. DIVINE PATTERNS AND ENCOMIUMS
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Divine Patterns and Encomiums

Chapter 33 The precepts of God are, in all important departments, both exhibited
and illustrated in practice in scripture. To help human infirmity, a visible
actual model, example or pattern is furnished which gives divine teaching a
practical form, by embodying the principles of the Word. Such pattern, whenever
provided, should always be kept in view and all departures from it sedulously
avoided. It will be found that every great abstract truth or doctrine is thus
somewhere exhibited in a concrete form both for apprehension and illustration.
So comprehensive and complete is this practical exhibit of doctrine and duty
that probably there is no important precept or idea presented in Scripture
without its corresponding pattern or ideal. This accomplishes two main results;
first, it illustrates and incarnates truth in example; and, second, it brings
what might be vague or obscure within the apprehension and comprehension of the
simplest and humblest.

Already, in another connection, we have glanced at the Tent of meeting, and its
counterpart, the Temple, as a pattern of a building for worship; but many other
equally instructive models are supplied, of which the following may be cited as
a few examples of divine patterns for human guidance:

1. First, we instance the pattern of Liberal giving, on the part of His people,
toward the making and furnishing of His sanctuary; an example without a parallel
for universal participation, variety of offering, and liberal spirit (Exodus
35:5 to Exodus 36:8).

One New Testament example of liberal giving to the necessities of saints is its
counterpart (2 Corinthians 8-9).

2. Of a moral code, in the Decalogue, or Ten Words of Jehovah, twice written by
Him upon Tables of Stone (Exodus 20). Its counterpart in the New Testament may
be found in the sermon on the mount, where there may be traced some ten
corresponding commands for human guidance, based on a higher ethics (Matthew
5-7).

3. Of acceptable Prayer, in the model furnished by our Lord to His disciples,
singularly brief yet as singularly full and comprehensive: three petitions as to
God, Himself—His name, kingdom, will; four, as to man—his wants, sins,
leadership and deliverances. “After this manner therefore pray ye” (Matthew
6:9-13; Luke 11:2-4).

4. Of Holy Living and Loving, obedience and suffering, in the supreme “example
left us that we should follow His steps” (1 Peter 2:21). Other minor examples
are furnished of particular virtues as in Abraham, Daniel, Nehemiah; but in Him
all virtues combine, and in perfection.

5. Of a forgiven sinner, in Saul of Tarsus, outwardly righteous, yet chief of
sinners in his own sight, and who himself declared that he “obtained mercy that
in him first Jesus Christ might show forth all long suffering for a pattern to
them which should hereafter believe on Him to life everlasting” (1 Timothy
1:16).

6. Of a church assembly, presided over by the Holy Spirit, indwelt by Him,
witnessing, working and warring for God, cemented by mutual love, pervaded by
common self-sacrifice, and daily having additions of saved souls. Never before
nor since has there been any such church pattern (Acts 2-4).

7. Of the City of God, the final community of the Redeemed, when all things are
become new, where nothing enters that defiles, works abomination or makes a lie,
and where all sin and sickness, sorrow and pain, darkness and death are forever
banished (Revelation 21-22).

Upon some of these divine patterns, it may be well to dilate, that we may catch
their inspiration.

Macedonian benevolence is a noble example and illustration of New Testament
principles. How cramped and uninviting does the mere legal “tithing system”
appear in comparison with this wholehearted devotion to God! In 2 Corinthians 8,
9 is the one discourse on “giving” that makes needless all other treatment of
this great theme. The two chapters not only present every grand principle and
motive of consecrated giving, but they present seven paradoxes that are very
remarkable. These Macedonians seem to have furnished the most singular example
of Christian benevolence to be found anywhere in sacred Scripture; their giving
was a sort of reversal of all ordinary experience.

1. They gave out of the abundance of their poverty, not out of the plenitude of
wealth.

2. Their willingness exceeded their ability, instead of their ability exceeding
their willingness.

3. They were urgent to be allowed to give rather than reluctant, while those who
received the gift were reluctant to take it, knowing how deep was their poverty.

4. They made the greater gift first (of themselves), and the latter gift was the
less (their money). Usually people give the least they can, to begin with, and
have to be educated up to giving themselves at the very last.

5. In these chapters value of gifts is reckoned, not by the amount given, but by
the degree of willingness and cheerfulness exhibited.

6. We are here taught that increase comes not by keeping, but by giving; that
the way to get more is to give more, and the way to lose is to keep.

7. And the crowning lesson of all is that they regarded giving, not as a
privation to be evaded and avoided, but as a privilege and a blessing to be
courted and cultivated. The Life of Christ which is held up as a “writing copy”
for our close imitation is presented First in its practical sinlessness—“who did
no sin.”

Second, its faultless speech—“in whose mouth no guile.”

Third, its perfect self-control—“when He was reviled,” etc.

Fourth, its faultless temper—“when He suffered, threatened not.”

Fifth, its absolute committal to the Father—“but committed Himself,” etc.

Sixth, its self-sacrifice for human salvation—“who His own self bare our sins,”
etc.

What is further to be desired in an example for imitation?

Disciples may here see a pattern of faultless conduct, speech, disposition and
even manners; with a will full of energy in all self-government, yet in all
things surrendered to the will of God, and, to crown all the rest, sublime
self-oblivion for the sake of others. The pattern of a church assembly in the
Acts of Apostles is very instructive, and in the following particulars:

1. A holy unity and community—not a breath of discord or division until the
murmurings were heard (chap. vi).

2. A universal participation in witnessing—no line between “clergy” and “laity”
yet appearing, to limit or restrain testimony.

3. Constant spiritual fellowship and growth—accessions from without and increase
of life and power within.

4. Unselfish benevolence to a remarkable degree—those who had possessions
turning them into a central fund for redistribution.

5. Bold and uncompromising witness to the Lord, amid great and growing
opposition and persecution.

6. Presence and presidency of the Holy Spirit, so that His personal control was
more absorbing and actual than even apostolic guidance.

7. And consequently superhuman power in prayer and the continual working of
miracle.

These are some of the marks of the church of apostolic days as seen in the first
five chapters of the Acts, and there has been nothing like it before or since.

Paul is a pattern for all penitent believers in at least eight respects:

1. He was a self-righteous sinner—a pharisee, and therefore very difficult to
reach.

2. He was a persecuting sinner, full of antagonism to the church and Christ.

3. He was a conscientious sinner—he verily thought that he ought to do as he
did.

4. He was a conspicuous sinner—he had the highest human authority back of him in
his career.

5. He was a successful sinner—his whole course was one that tempted him to
continue in it.

6. And yet he was a thoroughly penitent sinner—and saw himself as guilty of an
almost unpardonable crime.

7. And he was an instantly converted sinner—proving the possibility of an
immediate radical change.

8. And finally he was a thoroughly transformed sinner, becoming at once a
disciple and evangelist, a witness and an apostle; and from that moment
completely dedicated to the service of God.

Subordinate patterns may be traced in the Word, exhibiting, in an inferior
degree, individual traits, imitable but imperfect human examples of fidelity,
faith and virtue. In compassion for human infirmity, God records a few cases of
His Encomiums, to help us to see what He approves, and how, even amid most
hostile surroundings, men and women have attained lofty heights of holy living
and serving. He rarely deals in praise, and for the obvious reason, that, were
He lavish of His approval, He would both lessen its value, and lower its
standard. But, when God does deign to commend, and especially in strong terms,
His words of praise reveal deep secrets of what is well pleasing in His sight.
To know what He approves must be of transcendent value to one who seeks to be
well pleasing in His sight. While we may not hope here to reach perfection, we
may “stand complete in all the will of God,” “blameless and harmless,” if not
“faultless.” We therefore call attention to a few of these lesser patterns for
imitation.

1. Abel, the first who offered acceptable sacrifice, God bearing witness of his
gifts (Hebrews 11:4).

2. Noah, preacher of righteousness, witnessing to a world of ungodly (Hebrews
11:7; 2 Peter 2:5).

3. Enoch, example of an intercessor, in the midst of a godless, prayerless world
(Hebrews 11:5-6).

4. Job, one who feared God and eschewed evil, and patiently endured (Job 1:2;
James 5:11).

5. Abram, as a friend of God, who believed against human hope and obeyed
sometimes against reason (Genesis 15:6; Romans 4:1-22; James 2:21-23).

6. Moses as renouncing pleasure and treasure for the sake of Jehovah and His
people (Hebrews 11:23-29).

7. Caleb, as one who followed the Lord wholly and fully and dared to be in a
minority (Deuteronomy 1:36; Joshua 14:8 to Joshua 9:14).

8. Elijah, as a reformer, separate from idolatry and the corruptions of a wicked
court, mighty in prayer (James 5:17-18).

9. Nehemiah, as a zealous, prayerful, self-denying governor in the days of
reconstruction.

10. Daniel, on the whole the most faultless example of godliness in all Old
Testament history (Daniel 6:4-5; Daniel 10:11).

God’s special commendation is recorded, of the youthful Solomon’s prayer (1
Kings 3:5-15; 1 Chronicles 1:7-12), for “an understanding heart to judge the
people.” “And the speech pleased the Lord that Solomon had asked this thing.”
Manifestly, no greater quality in a ruler of a great nation could be desired
than a true wisdom in administration; and what pleased the Lord was that,
instead of asking anything that terminated on himself, personally and
individually, he had sought that which would insure his being a capable,
faithful, efficient ruler. Thus having first sought the higher good for the
greater number, God added the lesser good for himself that he had not even asked
(comp.Matthew 6:33).

Proverbs 31:10-31. Who can find a virtuous woman? This is apparently a product
of the pen of that same mother of King Lemuel, whose wise words on the virtues
of a true king occupy the first third of this closing chapter. Here is an
alphabetic and acrostic poem, meant to outline the portrait of an ideal woman.
Much in it is local and exceptional, for it is associated with a royal writer,
but, aside from all this, there are a great many features of universal
application, and from these we select the following:

First of all, a true woman is trustworthy. At the bottom of every noble
character lies truth, without which nothing else is true or genuine.

Then she is industrious—no idler, and not ashamed of any honest toil. She does
not stand aloof from what to some is drudgery, but worketh willingly with her
hands.

Again she is unselfish. Those same hands that handle the spindle and distaff,
the needle and the shuttle, reach forth to the poor and needy.

Again, she is domestic. She is not impatient of the narrow sphere of home, of
which she is the radiant center, most loved and honored of those who know her
best.

Again she is self-controlled. Her mouth is opened only to utter wisdom, and in
her tongue is the law of kindness. Whatever her natural temper, it is under
discipline, and obeys the law of love.

Again, she wears the rare clothing of strength and honor. “If your honor be
clothing, the suit will wear a life time; if your clothing be your honor, it
will soon be threadbare”—Arnot. And once more, her beauty is that of character.
Other charms soon fade, but this never loses its attraction.

Thus, in this brief eulogy of womanhood, we learn what are the qualities of her
heart, her hands, her tongue; what is her true clothing, her riches, her beauty,
and what is the sphere where she most shines.

Turning to the New Testament, two examples of faith conspicuously confront
us—the only occasions when our Lord attributed to any human being “great
faith”—the centurion of Capernaum, and the woman of Canaan (Matthew 8:5-10;
Matthew 15:22-28).

Conspicuous also is His commendation of Peter’s grand confession: “Thou art the
Christ, the Son of the living God” He immediately followed this fearless
declaration of His Messiahship and divine Sonship by a special word of blessing,
affirming that such confession was both a result of divine supernatural
revelation, and that it would prove the impregnable rock basis upon which the
church should be built, and which should assure the church’s absolute triumph
over even diabolical assault.


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  CHAPTER 36: 35. LEGAL AND ETHICAL STANDARDS
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Legal and Ethical Standards

Chapter 34

Law is used in three senses: first of a system of legal enactments, the
perfection of which only brings conscious condemnation; second, of the modified
ethical principles of all right conduct; and third, of a tendency of human
nature toward good or evil. Originally the law is a basis of justification; once
broken it becomes a source of condemnation, but still suggests a guide to
conduct. But only as a divine tendency to righteousness is implanted within, can
the law of sin and death be overcome. So great prominence is given to the Legal
element that not only was one of the three recognized divisions of the Old
Testament “The Law,” but the whole book was often known as “The Law of the
Lord.” The Ten Commandments were twice graven on stone tablets, by God; this
fact serving to separate them as eternal ethical principles from the code
generally, many of whose features were ceremonial and temporal; and to indicate
their peculiar obligation, supremacy and perpetuity. The Decalogue is a specimen
of singular symmetry and system. It is in two parts: four commands pertaining to
God, and six pertaining to man. In the first four there is a regular progress of
thought; first as to God as the sole object of all worship and obedience; then
as to the spirituality of the mode of His worship; then as to reverence for His
name, and finally for His day. The latter six precepts show a similar progress
of thought. Duty to parents leads the way as the first form of obligation and
obedience; then follow five things to be protected and guarded, and in the order
of their importance: first life, then purity, then property, then reputation,
and finally secret desires and dispositions.

Careful examination and analysis resolve the law into three codes. There is
clearly, first of all, the moral, then one that is mainly ceremonial, and
finally another which constituted the common civil and criminal code of the
Hebrews. Some have thought that “commandments” stand for the moral, “statutes”
for the ceremonial, and “judgments” for the civil and criminal. But this
distinction it is not easy to maintain. The principle that God is to be
worshipped, loved and served supremely is properly a moral one, and the ten
commandments all represent a moral code, the last being solely moral as it has
reference to the heart and motive which man cannot see or judge and of which
courts cannot take cognizance. Some of the ten, such as concern outward acts,
sins of the tongue and conduct, may belong both to the moral and civil or
criminal codes, since they may be judged in human courts.

Enactments relating to the priesthood, and the whole service of offerings and
sacrifices, observance of fasts and feasts, are mainly ceremonial, as they refer
to an order which, however permanent, was not perpetual and has now passed away.
There was little inherently right or wrong in a priest’s dress, or form of
consecration, or acts of mediation. These all acquired their moral force from
their typical bearings, and no one would for a moment lift to the same rank of
obligation the injunction not to go up by steps to God’s Altar, or not to wear a
garment of mixed woolen and linen, with such commands as not to worship a graven
image, or not to kill, steal, or bear false witness.

It is equally plain that such portions of the code as cover misdemeanors,
disputes between man and man, etc., constitute a distinct civil and criminal
code to be enforced by judges in courts. The ceremonial code is doubtless meant
in Hebrews 8:7 as “the first covenant,” described as decaying, waxing old, and
ready to vanish away (Hebrews 8:13). Hence the apostles refused to impose it on
new Christian converts (Acts 15:23-29, etc.). Its function was fulfilled when
Christ, the great antitype, came and fulfilled its forecasts, and the substance
was given of which its provisions were passing shadows.

Underneath all that is local, temporal and occasional, careful search will
detect a deeper meaning:

1. A sanitary purpose, in guarding physical health.

2. A salutary object, in separating from surrounding heathenism.

3. A typical value, in exhibiting and illustrating moral distinctions.

4. A practical effect in abating carnal and sensual tendencies.

5. A sacrificial significance in connection with God’s Altar.

6. A spiritual purport in antagonizing prevailing idolatry and immorality.

7. A prophetical forecast, in foreshadowing the Great Sacrifice.[1] [1]The
Sanitary Code of the Pentateuch, Rev. C.G. Gillespie.The Wonderful Law, H.L.
Hastings.Code of Health, Whitelaw The more carefully this whole code is studied
the wiser it appears. Some facts, never known until modern medical and sanitary
science disclosed them, are giving new reason and significance to its
provisions, justifying even what before seemed to be trivial or trifling, and
vindicating its divine wisdom. The idea of a Decalogue, or system of Ten Words
of God, or divine decrees, may be traced in other departments beside the moral,
or ethical.

There is, for instance, the Creative Decalogue, or Code of Natural Laws
prevailing in Creation and hinted in the Creative decrees in Genesis 1.[1] [1]
Dr. Payne Smith 1. “Let Light be!” Very noticeable as not created but commanded
to shine.

2. “Let there be an expanse.” An ordinance of atmospheric separation.

3. “Let the waters be gathered together.” An ordinance of segregation and
aggregation.

4. “Let the earth bring forth grass,” etc. A decree of vegetable origins.

5. “Let there be lights in the expanse.” A decree of astronomical illumination.

6. “Let them be for signs and seasons.” A decree of natural succession of
seasons.

7. “Let the waters bring forth the living creature.” A decree of animal
beginnings.

8. “Let us make man.” The great ordinance of human creation.

9. “Let them have dominion.” The decree of sovereignty of higher life over
lower.

10. “Be fruitful and multiply.” The ordinance of propagation. The enumeration
and classification are unimportant to settle, but a progressive series of
decrees is manifest, forming a code of natural laws for the material creation,
such as the following:

Chemical combustion and combination developing the original cosmic heat and
light.

Condensation, segregation and aggregation, with affinity and cohesion, producing
a body of waters.

Vegetation, with cellular structure, growth and the phenomena of fertility and
reproduction.

Planetary and stellar motion, axial and orbital, with centripetal and
centrifugal forces, gravitation, etc. Illumination.

Duration and succession, the establishment of a temporal order with succession
of day and night, times and seasons.

Elemental animal life, conscious, sentient, voluntary, with motion and
reproduction.

Higher animal life, with advance in complexity of structure, organization,
intelligence and rank of being—mammalia.

Humanity—the last and highest—with the divine image, independence, conscience,
intelligence, the spirit of life, etc.

Dominion—the highest forms of life subjecting and controlling the lower, and
maintaining supremacy.

There is here both a manifest completeness and a steady advance from lower to
higher, simple to complex, from matter to mind, etc. The sermon on the mount
gives us a modified moral Decalogue, which is easily traceable—the new laws of
the Kingdom singularly correspondent with the old, such as:

“Seek first the Kingdom of God and His Righteousness.”

“Swear not at all.”

“Be not angry.”

“Resist not evil.”

“Thou shalt not lust.”

“Lay not up for yourselves treasures upon earth.”

“Judge not.”

“Love your enemies.”

“Do unto others as ye would that others should do unto you,” etc.

A whole system of moral precepts may be gleaned here, which, being carefully
arranged, singularly match and modify the ten commandments, and lift all ethical
duties to the higher plane of loyalty to God and love to man—a sort of new
Decalogue, modified to suit the dispensation of grace, and the increased
revelation of truth and man’s relation to his fellow man. The correspondences
and the differences are alike instructive. The old Decalogue opened by an
assertion of the supremacy of Jehovah and the duty of giving Him the primary and
solitary place in worship. The new Decalogue correspondingly insists upon giving
Him the first rank in all things, seeking His righteousness and Kingdom as the
foremost object and aim, and not allowing even right and lawful things which are
secondary to hold the primary place. This injunction is the equivalent of the
whole first table, as it puts God first and foremost. But the prohibition,
“Swear not at all,” etc., expands the third commandment and applies its
principle in several practical directions, giving it also wider scope as
affecting all that in man deserves honor and reverence. The command, “Resist not
evil,” with the rebuke of causeless and unjustifiable anger and insolent speech,
expands the second table—and applies its principles. Obviously there will be no
disobedience to parents, no murder, and no kindred acts of violence, if there be
no disposition to retaliate injury, indulge wrong tempers, or permit unbridled
speech. When we are forbidden even to lust after what is another’s, it covers
all impure and unholy envy and jealousy, as well as sensuality. And if there be
no avaricious greed, no lust of accumulation, there will be no stealing, or
indirect robbery through unjust and dishonest dealing. When bidden to judge no
one unjustly or harshly, and* to love even our enemies, the sin of bearing false
witness is nipped in the bud, for, behind a lying and slanderous tongue, lies
hatred or at least unjust judgment.

These considerations at least illustrate the fact that, in this Sermon on the
Mount, our Lord is promulgating a sort of Christian Decalogue; He is
interpreting the true sense of the original “Ten Words” of Jehovah, cleansing
them from the corruption of traditionalism and the perversions of pharisaic
formalism, giving them a deeper and more spiritual meaning and application, and
teaching disciples a practically new code without destroying but rather
fulfilling the old law. From other parts of the New Testament may be gathered a
Domestic Decalogue for the regulation of family and church life—such as the
following:

“Let every man abide in his calling with God” (1 Corinthians 7:20-24).

“Fathers, provoke not your children to anger” (Ephesians 6:4).

“Children obey your parents in the Lord” (Ephesians 6:1).

“Speaking the truth in love”—truthing in love (Ephesians 4:15).

“Be clothed with humility” (1 Peter 5:5).

“Study to be quiet” (1 Thessalonians 4:11).

“Consider one another” (Hebrews 10:24).

“Let your speech be always with grace” (Colossians 4:6).

“Support the weak” (1 Thessalonians 5:14).

“Mind your own business” (1 Thessalonians 4:11, etc.).

“Deny Thyself” (Matthew 26).

In other words—make God your partner, exercise godly self-control, mix truth
with love, cultivate humility, keep the peace, be considerate of others, hold
your tongue, mind your own business, help the needy, be self-forgetful.

What a new Eden would come to the race were such a new Decalogue in force! As
the Holy Scriptures draw to a completion and a close, it is noticeable how all
law is simplified and narrowed down to a few precepts and finally to one.
Comparison of the following passages will be found to unfold a profound
philosophy of all legal enactments, to show the uses of legislation and the
conditions which make all law needless.

1 Timothy 1:9. “The law was not made for a righteous man, but for the lawless
and disobedient.”

Romans 10:4. “Christ is the end of the law for righteousness to everyone that
believeth.”

Romans 13:8-10. “He that loveth another hath fulfilled the law,” etc.

Galatians 3:24. “The law is our schoolmaster to bring us to Christ.”

Galatians 5:14. “All the law is fulfilled in one word—thou shalt love,” etc.
Compare Matthew 22:36-38.

James 2:8. “If ye fulfill the Royal law—ye do well.”

These and similar teachings show that no outward code is needed when two great
inner laws control: loving obedience God-ward, and loving unselfishness,
man-ward; and thus all law is at last resolved into one: Love.

Law is not made for the law abiding, but for the lawless. Its restraints are
never felt till they are disregarded; then they become a yoke and a fetter. The
holy Angels know no law; being in entire sympathy with God, they move in the
same direction as He does, without any constraint. We may all do as we please
when we please to do as we ought; and the highest end and result of law is to
train us to obedience, to show us the blessedness of the “undefiled in the way
who walk in the law of the Lord,” to reveal to us how they “walk at liberty who
seek His precepts,” and how, when the law of God is “in the heart,” not an
external, compulsory code, but an internal, impulsory principle, perfect freedom
is attained.

Someone has sought to illustrate this by a fable of the birds, that at their
creation they were wingless; that subsequently the wings were created and
attached to them as burdens; but when cheerfully and patiently borne on their
shoulders, the wings grew fast; the burdens changed to pinions, and what the
birds first bore, bore them.


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  CHAPTER 37: 36. MIRACLES AND DISCOURSES
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Miracles and Discourses

Chapter 35

Some of the contents of the Word of God belong on an exceptional level, by
themselves, and in a separate group. They remind us of mountain peaks which,
however separated, are parts of one range, by their very altitude and
solitariness attracting special notice. In all things importance is relative;
not even in an inspired book are all contents of equal value as revealing God or
availing man. To ascertain what the divine Author would have most prominent is
one legitimate aim in study.

Among these Scripture prominences three, not already considered, deserve special
mention: Biblical Miracles, Parables, and Discourses. The first are special
exhibitions of supernatural power; the second, of divine illustration of truth;
and the third of continuous development of doctrine. As to miracles, there are
reckoned about sixty-two in the Old Testament, which someone has carefully
compiled and arranged as follows:

Lot’s Wife becoming a Pillar of Salt, Genesis 19:26

The Burning Bush, Exodus 3:2

The Changing of the Rod of Aaron into a Serpent, Exodus 7:8-12.

The Plagues of Egypt:

The Turning of the Waters into Blood, Exodus 7:19-25

The Frogs, Exodus 8:5-15

The Lice (or Mosquitoes), Exodus 8:16-19

The Flies (or Bloodsuckers), Exodus 8:21-32

The Murrain upon the Cattle, Exodus 9:1-7

Boils upon Man and Beast, Exodus 9:8-12

The Hail-Storm, Exodus 9:13-26

The Locusts, Exodus 10:12-15

The Darkness, Exodus 10:21-23

The Death of the Firstborn, Exodus 12:29

The Pillar of Cloud, Exodus 13:21

The Dividing of the Red Sea, Exodus 14:21-22

The Healing of the Waters of Marah, Exodus 15:23-25

The Giving of the Manna, Exodus 16:15

Water from the Rock in Horeb, Exodus 17:6

The Giving of the Quails, Numbers 11:31

Miriam Smitten with Leprosy, Numbers 12:10

The Judgment of Korah, Numbers 16:31-33

The Budding of Aaron’s Rod, Numbers 17:8

The Brazen Serpent, Numbers 21:9

Balaam’s Ass Speaking, Numbers 22:28-30

The Dividing of the Jordan, Joshua 3:15-17

The Overthrow of Jericho, Joshua 6:20

The Sun and Moon Stand Still, Joshua 10:12-14

Gideon’s Sacrifice Consumed by Fire, Judges 6:21

Gideon’s Fleece, Judges 6:36-40

Samson’s Victory with the Jawbone, etc., Judges 15:15 to Judges 18:19

The Fall of Dagon, 1 Samuel 5:3-5

Thunder and Rain at the Prayer of Samuel, 1 Samuel 12:16-19

Three Days’ Pestilence, 2 Samuel 24:15

The Prophecy against Jeroboam and its Attendant Circumstances, 1 Kings 13:1-5

The Slaying of the Disobedient Prophet, 1 Kings 13:24

Elijah Fed by Ravens, 1 Kings 17:6

The Increase in the Widow’s Barrel and Cruse of Oil, 1 Kings 17:16

The Raising of the Widow’s Son, 1 Kings 17:17-23

The Descent of Fire upon the Altar on Mount Carmel, 1 Kings 18:38

Elijah Fed by an Angel, 1 Kings 19:5-8

God’s Manifestation to Elijah at Horeb, 1 Kings 19:11-13

The Destruction of the Two Captains with their Companies, 2 Kings 1:9-16

The Translation of Elijah, 2 Kings 2:11

Elisha Dividing the Jordan, 2 Kings 2:14

The Healing of the Waters of Jericho, 2 Kings 2:21-22

The Scoffers Torn by Bears, 2 Kings 2:24

Defeat of the Moabites, 2 Kings 3:20

The Increase of the Oil, 2 Kings 4:3-6

The Raising of the Shunammite’s Son, 2 Kings 4:31-37

The Poisonous Pottage Healed, 2 Kings 4:38-41

The Feeding of a Hundred with Twenty Loaves, 2 Kings 4:42-44

The Cure of Naaman’s Leprosy, 2 Kings 5:14

Gehazi Smitten with Leprosy, 2 Kings 5:27

The Restoration of the Axe, 2 Kings 6:6

The Miracles Wrought by Elisha on Human Vision, 2 Kings 6:17-18

The Raising of the Siege of Samaria, 2 Kings 7:1-6

The Resurrection at the Tomb of Elisha, II King 13:21

The Destruction of Sennacherib’s Army, 2 Kings 19:35

The Going Back of the Shadow upon the Dial of Ahaz, 2 Kings 20:8-11

Shadrach, Meshach and Abednego in the Fiery Furnace, Daniel 3:23-27

Daniel’s Deliverance from the Lions, Daniel 6:22

Jonah’s Preservation, Jonah 1:17

Of these Old Testament miracles there is a basis for at least a threefold
classification; they serve to exhibit:

I. The powers of nature:

(1) Inanimate, water, blood, oil, light, fire, etc.

(a) Several have to do with water; the Nile plague, the Red Sea, Jordan, Marah,
Meribah and Rephidim, waters of Jericho, water to allies in Moab, the iron made
to swim, sacrifice at Carmel, etc.

(b) Two, with oil—widow’s cruse and oil in the vessels.

(c) Two, with the Sun, Joshua’s long day, and Dial of Ahaz.

(d) Five, with fire—Pillar of fire, Shekinah fire, fire from heaven at Carmel,
companies consumed, fiery furnace.

(e) Three, with food—Manna, cruse of oil, meal and barrel, and feeding of the
hundred men with twenty loaves.

(f) Miscellaneous—Aaron’s rod, darkness, thunder and hail, earthquake, Jericho’s
walls, etc.

(2) Animate;

Aaron’s rod turned to serpent, frogs, lice, flies, murrain, boils and blains,
locusts, firstborn, lion’s den, Jonah and great fish, etc.

II. The power of Disease:

Leprosy of Miriam, Naaman, Uzziah; fiery serpents and brazen serpent; Jeroboam’s
hand withered, the deadly pottage, etc.

III. Power of Death:

Nadab and Abihu, Burning at Taberah, Kibroth Hataavah, Korah and company, Uzzah,
Widow’s Son at Zarephath and Shunammite’s Son, Syrian Army, Sennacherib’s Army,
Smiting Philistines, Mockers at Bethel, Enoch’s and Elijah’s translation, and
Elisha’s bones. This analysis, however incomplete, may hint the vast scope even
of Old Testament wonder working. The recorded miracles of our Lord number
thirty-eight, as follows:

Water Made Wine, John 2:2-11

First Draught of Fishes, Luke 5:1-10

Demoniac in the Synagogue, Mark 1:23-24; Luke 4:33-36

Leper cleansed, Matthew 8:2-4; Mark 1:40-45; Luke 5:12-14

Centurion’s Servant, Matthew 8:5-13; Luke 7:1-10

Peter’s Wife’s Mother, Matthew 8:14-15; Mark 1:30-31; Luke 4:38-39

Paralytic, Borne of Four, Matthew 9:2-7; Mark 2:3-12; Luke 5:18-25

Nobleman’s Son, John 4:46-54

Tempest Calmed, Matthew 8:24-27; Mark 4:37-41

Jairus’ Daughter, Matthew 9:18-19; Mark 5:22-24; Luke 8:41-42

Bloody Issue, Matthew 9:20-22; Mark 5:25-34; Luke 8:43-48

Dumb Spirit, Matthew 9:32-33

Legion of Demons, Matthew 8:28-33; Mark 5:2-20; Luke 8:37-39

Blind and Dumb Spirit, Matthew 12:22; Luke 11:14

Withered Hand, Matthew 12:10-13; Mark 3:1-5; Luke 6:6-10

Widow’s Son, Luke 7:11-15

Impotent Man, John 5:2-15

Man Born Blind, John 9:1-39

Blind Man, Mark 8:22-26

Two Blind Men, Matthew 9:27-31

Walking on the Sea, Matthew 14:24-33; Mark 6:47-52; John 6:16-21

Daughter of Woman of Canaan, Matthew 15:22-28; Mark 7:25-30

Deaf and Dumb Man, Matthew 15:30-31; Mark 7:32-37

Feeding Four Thousand, Matthew 15:32-38; Mark 8:1-9

Exorcism of Mary Magdalene, Luke 8:2

Feeding Five Thousand, Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17; John 6:5-13

Dumb Spirit, Matthew 17:14-21; Mark 9:17-25; Luke 9:38-42

Fish and Tribute Money, Matthew 17:24-27

Woman with Infirmity, Luke 13:11-17

Dropsy, Luke 14:2-6

Ten Lepers, Luke 17:12-19

Bartimeus and Another Blind Man, Matthew 20:30-34; Mark 10:46-52; Luke 18:35-43

Fig Tree Withered, Matthew 21:19-20; Mark 11:13-21

Lazarus Raised, John 11:1-44

Healing Malchus’ Ear, Luke 22:51

Our Lord’s Own Resurrection, Matthew 28:1-10; Mark 16; Luke 24; John 20; 1
Corinthians 15:4-8

Second Draught of Fishes, John 21:6

Our Lord’s Ascension, Mark 16:19; Luke 24:50-51

To these may be added a secondary list for reasons which are apparent:

His Escape from Violence at Nazareth, Luke 4:28-31

Many Unrecorded Healings, Matthew 12:15-16; Mark 3:10-12, Galilee

Great Multitudes Healed, Matthew 15:30-31; Mark 7:21-22, Galilee

Many Demoniacs, Matthew 8:16-17; Mark 1:32-34; Luke 4:40-41, Galilee

Miracles at Jerusalem, Compelling Belief, John 2:23

Healings in Judea beyond Jordan, Matthew 19:2

Healing of Sick at Bethsaida, Matthew 14:16; Luke 9:11; John 6:2

All Manner of Sickness in Galilee, Matthew 4:23-24; Mark 1:34

Great Multitude Healed out of Judea, etc., Luke 6:17-20

Healing Every Sickness, Matthew 9:35

As Many as Touched Made Whole, Matthew 14:35-36; Mark 6:55-56, Galilee

A Few Sick Folk at Nazareth, Mark 6:5

Certain Women with Evil Spirits, Luke 8:2-3

The Discourses of our Lord, like His parables and miracles, are susceptible of a
twofold classification into major and minor utterances. Of the former we may
reckon:

The so-called Sermon on the Mount, Matthew 5-7

His Instructions to the Twelve Apostles, Matthew 10

John the Baptist and His Mission, Matthew 11

Satan Casting out Satan, Holy Spirit, etc., Matthew 12:22-50

Parables of the Kingdom of Heaven, Matthew 13

The Externals and Internals of Godliness, Matthew 15:1-20

The Confession and Knowledge of Christ, Matthew 16:13-28

The Magnitude of Small Numbers, Matthew 18:1-20

The True Nature and Patience of Forgiveness, Matthew 18:21-35

The Danger and Destructiveness of Avarice, Matthew 19:16; Matthew 20:16

The Peril and Meanness of Ambition, Matthew 20:20-28

Obedience and Disobedience to Divine Authority, Matthew 21:23-44

The Called and the Chosen of God, Matthew 22:1-14

The Guilt and Condemnation of Hypocrisy, Matthew 23

The Signs of Christ’s Coming and the End, Matthew 24-25

The Vineyard and Unfaithful Husbandmen, Mark 12:1-12

The Sermon in the Synagogue at Nazareth, Luke 4:16-30

The Love that is Born of Forgiveness, Luke 7:37-50

Six Wrong Tempers: Intolerance, Ambition, Revenge, etc., Luke 9:43-62

The Commission of the Seventy, Luke 10:1-24

The Good Samaritan and Love to Neighbor, Luke 10:25-42

The Lesson of Importunity in Prayer, Luke 11:1-13

The Sin and Folly of Covetousness, Luke 12:13-59

The Strait Gate and the Shut Door, Luke 13:23-35

The Feast and the Guests, Luke 14:7-35

The Love of God for the Lost, Luke 15

The Responsibility of Stewardship, Luke 16:1-31

Conditions of Prevailing Prayer, Luke 18:1-14

The Nobleman and His Servants, Luke 19:1-27

The Rebuke of the Sadducees, Luke 20:27-47

The Post-Resurrection Exposition, Luke 24:13-34

The New Birth and Eternal Life, John 3

The Water that Quenches Thirst, John 4:1-42

The Divine Equality and Authority of the Son, John 5:17-47

The Bread which is from Heaven, John 6:26-71

The Two Fatherhoods, God and Devil, John 8:21-59

The Good Shepherd and the Sheep, John 10:1-38

The Humility of True Service, John 13:1-20

The Great Preparatory Discourse, John 15-16

The Intercessory Prayer, John 17

Of Minor Discourses we suggest:

The True Law of the Sabbath Rest, Matthew 12:1-13

The Leaven of the Pharisees, Matthew 16:1-12

Divorce and Marital Relations, Matthew 19:3-12

The Moral Meaning of His Miracles, Mark 2:3-17

The Vice of Intolerance and Bigotry, Mark 9:38-50

The Resurrection Life and Its Conditions, Mark 12:18-27

The First and Greatest Commandment, Mark 12:28-34

God’s Estimate of Human Gifts, Mark 12:41-44

The Last Great Command and Commission, Mark 16:14-20

The Barren Fig Tree and Its Lesson, Luke 13:1-9

Offences and the Forgiving Spirit, Luke 17:1-10

The Address on the Last Day of Feast, John 7:37-39

The Light of the World, John 8:12-20

The Resurrection, Spiritual and Physical, John 11:25-26

The Corn of Wheat and the Crop, John 12:21-36

Believing and Rejecting, John 12:42-50

Among the discourses of our Lord should be ranked those “Seven Epistles” to the
churches of Asia Minor which form the unique sevenfold post-resurrection address
of the risen One. Space forbids their adequate treatment here; but they are
divisible, each, into the following heads:

1. Our Lord appears in each in a certain character, or with certain
characteristic description of Himself adapted to the particular message.

2. There is a word of commendation for what is praiseworthy.

3. A word of condemnation for such things as are undesirable, inconsistent or
blameworthy.

4. A word of counsel or exhortation.

5. A promise of reward, with its conditions.

Especially notable is the evident progress of thought in the rewards promised,
which are all couched in figures and imagery, drawn from the Old Testament, and
following a progressive historic order. There can be no accident in this
striking fact. They are all “to him that overcometh,” the symbolism evidently
being drawn from the consecutive history of mankind and of Israel from the
creation of Adam to the consummation of the Kingdom under Solomon. To exhibit
this correspondence and development we resort again to parallel columns.

1.

“Will I give to eat of the Tree of Life which is in the midst of the Paradise of
God”

Genesis 2:8-9

John 1:12-13; 3:16-36

2.

“Shall not be hurt of the Second Death”

Genesis 2:17; 3:3

John 5:24

3.

“Will I give of the Hidden Manna, A white stone, And in the stone a new name
written”

Exodus 16:4-33; 28:9-12, 28:13-21

John 6:26-58

4.

“Power over the nations, and he shall rule them with a rod of iron”

Exodus 17:8-16

John 7:37-39; 9:39

5.

“Shall be clothed in white raiment; and I will not blot out his name out of the
Book of Life”

Exodus 32:16; Exodus 32:33

John 10:27-29

6.

“Will I make a pillar in the Temple of My God; and he shall go no more out… and
I will write on him My new name”

1 Kings 7:21-22.

John 14:16-23

7.

“To sit with me on My throne, even as I also overcame,” etc.

1 Kings 10:18; 1 Kings 10:20

John 17:22


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  CHAPTER 38: 37. THE PLACE AND PROVINCE OF PARABLES
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The Place and Province of Parables

Chapter 36

Biblical Parables are narratives, either of fact or fiction, used to convey
moral and spiritual truth and instruction. They may be historical, ethical and
allegorical, all at the same time; but, if the higher meaning is lost or
obscured in the lower, the spiritual in the literal, their main purpose and
purport are missed. Commonly some hint of its true interpretation accompanies
each parable. The central lesson is the main matter of interest; the rest may be
non-essential and subordinate, like drapery and scenery in a drama.

It is difficult to express the exact idea, that there is in the word of God, a
mystical element, a peculiar quality of suggesting a far deeper meaning than at
first suspected. This finds illustration in the prophetic scriptures, especially
the indirect forecasts of the future; and particularly in the Messianic element,
pervading the entire Word of God, cropping out where at first thought it would
be least expected. It also appears in the scientific department, where an
elastic poetic phraseology, obscure and enigmatic, provides for an after
accommodation to newly discovered facts. The same mystical element is
susceptible of far wider illustration and is continually attracting new
attention. As in the works of God, every enlargement of our powers of vision and
observation through the lenses of telescope, microscope and spectroscope, brings
to light new wonders of the creative hand, so every increase of real insight
into the Word of God overwhelms us with evidence that the same Divine Hand has
been at work; and, as the “Heavens declare the glory of God and the firmament
showeth His handiwork,” so the Law of the Lord is seen to be perfect, in its
adaptation to its purpose, converting the soul, making wise the simple, etc.
(Psalms 19).

1. This mystical element conspicuously appears in parabolic form. Three
prominent sorts of Parable are found in Scripture:

(a) Parabolic utterance, as in Luke 15 and John 15.

(b) Parabolic action, as in the miracles, all of which have a moral meaning.

(c) Parabolic picture or object, as in the Tabernacle and its furniture. Our
Lord’s spoken parables are generally reckoned as, in number, about thirty-three;
or counting some doubtful cases, may reach forty. To these, His parables in
action, or miracles, singularly correspond in number and nature, and might
almost be set side by side for comparison. His parables of speech were meant to
set forth great leading truths, such as the Love of God, the nature of sin, the
law of reward and retribution, the vital union of the believer with Himself,
etc. His parables of action were on the other hand designed, as He declares, to
show His power on earth to forgive sins and to remedy their consequences. So the
Parabolic pictures or objects of the Word of God set forth in a remarkable way
the leading facts and truths about Redemption, the Person of the Redeemer and
the blessings of the Redeemed. These parables are found in two conspicuous
forms, namely: The whole system of sacrifices, offerings and feasts; and the
construction and furniture of the Tabernacle of Witness, so closely associated
with that system. The whole New Testament, especially Hebrews 9, is the
exposition of the Tabernacle, whose volume of suggestiveness grows more and more
upon us. From one point of view it presents a grand picture of the whole work of
Christ for the believer; from another, an unusually complete view of the whole
life of the believer in Christ. The Tabernacle was in three courts—the outer,
with the Brazen Altar of sacrifice and the Laver; the inner, with the Table of
Shrew Bread, the Golden Candlestick, and the Altar of Incense; and the inmost,
the Holiest of All, with the Ark of the Covenant surmounted by the Mercy Seat.
It requires little imagination to see here the work of Christ set forth in
order, from His vicarious sacrifice of Himself on the Cross, and the Sending of
the Regeneration and Sanctifying Spirit, throughout His whole career, as the
Light of the World, the Bread of Life, and the Intercessor, including His final
entrance within the veil and in the presence of God for us. Or, regarded as
teaching the believer how to draw near unto God in Christ, the outer court
suggests two conditions: remission of sins through atoning blood and
regeneration of spirit through the Word of God and the Holy Ghost—the terms of
communion. Then the inner court suggests the three forms of communion: a living
light of testimony, the systematic consecration of substance, and a habitual
life of prayer. Then the inmost shrine may represent the final goal and ideal of
communion, when perpetual obedience is like an unbroken tablet of law, the
beauty of the Lord our God is upon us, and all His attributes and our affections
and activities are in perfect harmony. No one can claim infallibility in
interpreting these parabolic pictures and objects, the very beauty of this form
of teaching being in part that it admits of ever increasing clearness of vision
and accuracy of insight, as our life and character approach nearer to final
perfection. But we are sure that there is here a wealth of meaning, yet
unexplored and unsuspected by even the children of God, and which only the ages
to come will fully unveil and reveal. A parable proper is, in scripture usage, a
similitude usually put in narrative form, or used in connection with some
incident. Parables are not altogether lacking in the Old Testament, and
sometimes appear in the form of short proverbs, dark prophetic utterances, and
enigmatic maxims, or metaphors expanded into a narrative form (comp.1 Samuel
10:12; 1 Samuel 24:13; 2 Chronicles 7:20; Numbers 23:7; Numbers 23:18; Numbers
24:3; Psalms 78:2; Proverbs 1:6; Ezekiel 12:22; Ezekiel 20:49). The word may be
applied to a short proverb, like “Physician, heal thyself!” or to a mere
comparison (Matthew 24:32) to the typical character of Levitical rites (Hebrews
9:9) or to single facts in patriarchial history (Hebrews 11:19). For our present
purpose it is best to limit the use of the word to its common application,
excluding the fable, the myth and the allegory, which demand separate treatment.
Our Lord’s parables claim principal attention, as constituting a class by
themselves and possibly meant as a complete system and series of parabolic
teachings. They are generally introduced formally by the words, or their like:
“He spake a parable,” etc. In a few cases the imagery of a parable is implied in
a parabolic saying, not so called.

Several features are noticeable:

1. The recorded miracles and parables of our Lord closely correspond in number;
we can trace from forty to fifty of each, and the miracles all have a hidden
parabolic meaning, as the parables have all a deeper than their literal
significance.

2. The miracles teach us the significance of the forces of creation; the
Parables, of the forms of Creation (Rev. Dr. Hugh McMillan).

3. When a parable is predictive and prophetic, it is always in allegorical
dress; when preceptive and didactic, actual and historical (Rev. Dr. W.G.
Morehead). The Parables may be thus catalogued:

The Contrasted Foundations: Rock and Sand (Matthew 7:24; Matthew 7:27)

The Sheep in the Pit (Matthew 12:11-12)

The Creditor and Two Debtors (Luke 7:41; Luke 7:43)

The Sower, Seed and Soil (Matthew 13:3-23; Mark 4:3-20; Luke 8:5-15)

The Tares and Wheat (Matthew 13:24-30)

The Blade, Ear and Full Corn (Mark 4:26; Mark 4:29)

The Mustard Seed (Matthew 13:31-32; Mark 4:30; Mark 4:32; Luke 13:19)

The Leaven and Meal (Matthew 13:33)

The Treasure hid in the field (Matthew 13:44; Luke 13:21)

The Pearl of Great Price (Matthew 13:45-46)

The Dragnet (Matthew 13:47-48)

The Unmerciful Servant (Matthew 18:23-35)

The Good Samaritan (Luke 10:25; Luke 10:37)

The Good Shepherd (John 10:1-18)

The Friend and Loaves (Luke 11:5-8)

The Rich Fool (Luke 12:16-21)

Stewards, faithful and faithless (Luke 12:35-48)

The Barren Fig Tree (Luke 13:6-7)

The Chief Seats at Wedding Feast (Luke 14:7-11)

The Excuses for Non-attendance (Luke 14:12-24)

The Lost Sheep (Luke 15:3-7; Matthew 18:12-14)

The Lost Silver (Luke 15:8-10)

The Lost Son (Luke 15:11-32)

The Unjust Steward (Luke 16:1-8)

The Rich Man and Lazarus (Luke 16:19-31)

The Unjust Judge (Luke 18:1-8)

The Pharisee and Publican (Luke 18:9-14)

The Laborers in the Vineyard (Matthew 20:1-16)

The Servants and Pounds (Luke 19:11-27)

The Two Sons and the Call to Vineyard (Matthew 21:28-31)

The Wicked Husbandmen (Matthew 21:33-43)

The Marriage Feast and Garment (Matthew 22:1-14)

The Vine and Branches (John 15:1-10)

The Servant Who Beat His Fellow Servants (Matthew 24:45-51)

The Wise and Foolish Virgins (Matthew 25:1-13)

The Talents (Matthew 25:14-30)

The Sheep and Goats (Matthew 25:31-46)

Beside these are minor Parables, of a second rank, not so prominent as such:

New cloth on old garment (Matthew 9:16; Mark 2:21; Luke 5:36)

New Wine and Old Bottles (Matthew 9:17; Mark 2:22; Luke 5:37-38)

Old and New Wine (Luke 5:39)

Blind Leaders of Blind (Luke 6:36; Matthew 15:14)

Strong Man Keeping His Palace (Matthew 12:29; Mark 3:27; Luke 11:21-22)

The Empty House and Seven Demons (Matthew 12:43; Matthew 12:45; Luke 11:24-26)

The Householder and Treasure (Matthew 13:52)

Things that Defile (Matthew 15:11-20)

Leaven of Pharisees (Matthew 16:6-12; Mark 8:15-21; Luke 12:1)

Servant and Master and Service at Feast (Luke 17:7-9)

Fig Tree and Summer (Matthew 24:32; Mark 13:28; Luke 21:30)

Commanding Porter to Watch (Mark 13:34-36)

As to classification of the more important:

1. There are certain “Parables of the Kingdom” which are the most conspicuous,
which we indicate by numbers in the first preceding list: 4, 5, 6, 7, 8, 9, 10,
11, 12, 17, 19, 20, 24, 28, 29, 31, 32, 34, 35, 36—about twenty.

2. A second group, illustrating duties to God and man: Nos. 1, 2, 3, 13, 15, 16,
18, 25, 30—about nine.

3. A third group, illustrating God’s attitude to men: Nos. 14, 21, 22, 23, 26,
27, 33—about seven. In the secondary series we discover various lessons:

Consistency of teaching and practice: Nos. 1, 2, 3, 4, 5.

The need of purity of heart: Nos. 6, 8, 9.

The blessedness of service: Nos. 7, 10.

The duty of vigilance: Nos. 11, 12.

Or classifying according to moral lessons enforced, out the whole number.

Five specially set forth the Divine character and attributes;

Eight, the history of the Kingdom in this present-age;

Nine, the responsibility of stewardship;

Nine more, the importance of obedience as a habit of heart;

Six, the beauty of forgiveness and unselfish love;

Four, the need of perpetual watchfulness;

Three, the importance of consistency in teaching and conduct;

Three others, of humility and importunity in prayer; And one, of humility in all
relations to God.

If it be proper to select twelve that may be ranked as perhaps most important,
we should unhesitatingly choose:

1.

The Good Shepherd

Christ as Vicarious Savior

2.

The Vine and Branches

Christ as Source of Life and Fruit

3.

The Sower

The Reception of Gospel

4.

The Tares

The Danger of Counterfeits

5.

The Dragnet

The Duty of Evangelization

6.

The Unjust Judge

Importunity in Prayer

7.

The Pharisee and Publican Pride and Humility

8.

The Prodigal Son

The Love of God

9.

The Two Foundations

The Building of Character

10.

The Ten Virgins

The Need of Watchfulness

11.

The Talents and Pounds

The Duty of Stewardship

12.

Good Samaritan

Love to Man as Man

Three parables are connected with money or entrusted goods or property—the
parable of the Talents, the Pounds, and the Pence (Matthew 25:14; Luke 19:12-27;
Matthew 20:1-16). Together they present God’s method in distributing
responsibility, and reward for service; but, in each case the teaching is
somewhat different, all together giving the complete truth. The Parable of
Talents shows that, so far as the distributions are unequal, if the improvement
be equal, the reward will be equal. The parable of the Pounds that, where or so
far as the distribution is equal, if the improvement is unequal, the measure of
reward accords therewith. The parable of the Pence that, where the opportunity
has been lacking, but, when offered, improved, the reward will be according to
the fidelity in the use of such opportunity as was given. The willing mind is
here recognized in those who would have worked longer, if any call to labor had
come to them, and who therefore received the same penny as the others.

Trench and Arnot reckon some thirty parables of our Lord, as follows: The Sower,
the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl, the
Dragnet, the Unmerciful Servant, the Vineyard Laborers, the Two Sons, the Wicked
Husbandmen, the Royal Marriage Feast, the Ten Virgins, the Talents, the Seed,
Blade and Ear; the Two Debtors, the Good Samaritan, the Importunate Friend, the
Importunate Widow, the Rich Fool, the Barren Fig Tree, the Excuses, the Lost
Sheep, the Lost Coin, the Lost Son, the Prudent Steward, the Rich Man and
Lazarus, the Unprofitable Servants, the Pharisee and Publican, the Pounds.

Carefully examined, several striking particulars appear in this catalogue:

Just half of the whole number refer to the Judgment, and present various phases
of that final assize.

Some of them regard and treat that Judgment as the time of the great ingathering
of the final harvest, like the parables of the Sower, the Tares, and the
Dragnet, with the separation of good and bad.

Others exhibit the judicial penalties and gracious rewards connected with the
Judgment, like the parables of the unmerciful servant, wicked husbandmen,
vineyard laborers, excuses; others magnify the duty of vigilance and diligence,
as the parables of the Ten Virgins, Talents and Pounds.

Others show the penalty of wastefulness and fruitlessness, or the reward of
unselfish service, like the parables of the Rich Fool, the Barren Fig Tree,
Dives and Lazarus; or the Prudent Steward.

Two are meant to encourage perseverance in prayer, those of the Friend at
Midnight and the Widow at Court.

If half of the whole number have to do with some aspect of judgment, the other
half exhibit some aspect of Love and Grace.

Other facts will be seen as the classification is carried further into
subordinate groupings; but this suffices to show that such arrangement
compensates for much discriminating study.


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  CHAPTER 39: 38. BIBLICAL FIGURES OF SPEECH
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Biblical Figures of Speech

Chapter 37 A figure, as the word implies, is thought taking form, appealing to
imagination under some rhetorical semblance or likeness. Its main purpose is to
give the scope for fancy. Literal language is often too narrow and cramped to
afford ideas proper room and range, and hence a resort to figures of speech in
which thought expands and enlarges to the mind. Figures, instead of meaningless,
mean more than literal terms, and are meant as an aid to fuller conception.

Rhetorical figures may be classed somewhat as follows:[1] [1] CompareStandard
Dictionary.

1. Those depending on the kind of words employed—tropes; and on the number of
words employed—repetition and ellipsis.

2. Those depending on the representative imagery employed: A change in the
presentation of the represented object—in Nature—personification; in relations,
vision; in degree, hyperbole. Also those making use of comparison and contrast.
Some figures are forms of personification—as apostrophe—and irony, sarcasm,
doubt and interrogation are forms of figure.

Biblical figures most common are the following ten:

Comparison, where one thing is compared to another.

Contrast, where two things are designedly set in opposition.

Simile, likening one thing to another in express terms.

Metaphor, when one thing is used for another without expressing the likeness
formally.

Parable, a narrative in which such likeness is drawn out.

Allegory, similar to a parable, only not, perhaps, capable of literal
interpretation.

Type, where one thing supplies a suggestion or forecast of another.

Apostrophe, where an individual or an attribute is ad-dressed.

Hyperbole, overstatement—use of exaggerated terms.

Metonymy, representing a thing by one of its attributes or accompaniments—a
crown for a King, etc.

A few examples from Scripture may serve to make the definitions above more
clear:

1. Comparison (Psalms 84:10). Here a day in God’s Courts is compared with a
thousand elsewhere; and the position of a doorkeeper in the House of God with an
abode, even as owner, in the tents of the wicked.

2. Contrast (Proverbs 11:1). False balances, contrasted with just weights, and
what is an abomination to the Lord with what is His delight

3. Simile (Psalms 103:11; Psalms 103:16). The greatness of His mercy and grace
are likened to the heights of Heaven above earth, and the distance between East
and West; and His fatherly pity to that of an earthly parent.

4. Metaphor (Ephesians 2:19-22; Ephesians 6:10-20; 1 Peter 2:6-7; Ephesians
1:13-14; Psalms 84:11). The Temple of Believers, The Panoply of God, Christ, the
cornerstone, etc.

5. Parable (Matthew 13; Ecclesiastes 9:14-15; Isaiah 5). The Parables of the
Kingdom; The Little City and the Poor Wise Man; The Vine and Wild Grapes.

6. Allegory (Judges 9:7-15; Psalms 80:8-16). Jotham’s allegory of the Trees that
sought a King—the first allegory in Scripture. The Vine—the boar and the wild
beast personating destructive forces.

7. Type (Romans 5:14). Adam, here first declared to be the type of the Coming
“Second Man” and “Last Adam,” as the Head of the Race.

8. Apostrophe (Isaiah 51:9; Isaiah 54:1-5; 1 Corinthians 15:55). The arm of the
Lord is here addressed as a person; Israel, as a wife; Death and the grave, as
individual foes, having power to inflict sting and achieve victory.

9. Hyperbole (Matthew 16:26; Ephesians 3:20). “Gaining the whole world” is an
exaggerated phrase for the largest worldly success. “Exceeding abundantly above
all we ask or think” piles words on words and heaps superlatives together in a
vain attempt to express what is inexpressible.

10. Metonymy (Galatians 6:17; Isaiah 59:1). The marks of the Lord Jesus stand
for identity with Him in suffering; the Lord’s arm and ear, for His power to
save and answer prayer.

11. Impersonation (Proverbs 7:12-27; Proverbs 23:31-32). Wisdom personified as a
wise woman, and hostess, etc. Wine as a serpent, with insinuating motion,
fascinating eye and venomous sting.

12. Riddle (Judges 14:12-14): Samson’s riddle of the Lion and bees. The Books of
Proverbs and Ecclesiastes suggest many such riddles (Proverbs 30:18-19). The
four “things too wonderful” for Agur, are riddles to be solved. Often prediction
takes the form of a riddle, as when Elisha fore told that the Samaritan Lord
should “see but not eat of” the supply that relieved famine; (2 Kings 7:19-20),
or it was prophesied that Zedekiah should be carried captive to Babylon, but not
see it (comp.Ezekiel 12:13. 2 Kings 25:7). The oldest allegory in Scripture is
that of Jotham in Judges 9:7-15. There the trees are represented as seeking a
King, and successively applying to the Olive, the Fig tree and the Vine, and, at
last, to the Bramble. This which is one of the oldest is also one of the most
beautiful of all the fables or apologues in the whole range of literature. It
teaches incidentally contentment with one’s appointed sphere, and the privilege
of being of service to God and man in the place where God has put us; and the
vanity of the lust of mere promotion. Finally, the Bramble—or rather the
Buckthorn or Ramnus, is appealed to—and the answer is very significant: “Come,
and put your trust under my shadow!” as if it could afford shelter! and, the
“fire coming out of the bramble” refers to its inflammable character being
easily set in a blaze and rapidly burning. The application is only too obvious.
The nobler Gideon and his worthy sons had declined the proffered Kingdom, but
this base born and vile Abimelech had accepted it and would prove like an
irritating thorn bush to his subjects and a fiery destroyer, his course ending
like the burning thorn bush in the mutual ruin of himself and them (Judges
9:16-20 interpret the allegory).

Metaphor is often used in a very striking way, but must not be construed
literally.

“This is My Body” (Matthew 26:26). Here “is” is the equivalent of “represents,”
as in the parallel passage in Exodus 12:11, “It is the Lord’s Passover,” where
plainly the slain Lamb could not be, but only represent, the Passover.

Perhaps the most majestic metaphor in any language is that of Revelation
20:11-15—The “Great White Throne.” Nothing more awfully sublime was ever
written, even by inspired pens.

One example of Divine metaphor we expand upon to show its beauty and manifold
pertinency. It is found in Ephesians 1:22-23; Ephesians 4:15-16, etc. Christ,
the Head of the Body—the Church. This will bear indefinite amplification and
application. In the human body all five senses are located in the head, and
within a few inches of each other—sight, hearing, smell, taste and touch—the
last nowhere else so keen as in the lips. Through the nostrils, breath finds its
way to the lungs, and through the mouth food and drink to the stomach. From the
head, as the great nerve center, the two systems, cerebro-spinal and
sympathetic, proceed; here is the throne whence are issued all commands to the
entire system. So, in the Headship of Christ over the body of believers: all
spiritual sensation, supplies for spiritual sustentation, and direction to
spiritual activities emanate from Him. “In all things He must have
pre-eminence.” On Him is the whole dependence of the Body for reconciliation,
union of the members with God and each other; vitality and energy; power to do
or bear; sensibility to, or activity in, divine things. This Headship implies:

Pre-eminence (Ephesians 1:22). Lordship, Sovereignty

Identity with the Body (Ephesians 4:4-6; Ephesians 5:30)

Dependence and interdependence (Ephesians 4:12-16)

Unity of life and work (Ephesians 2:14-16; Ephesians 4:4-7)

Sanctity (Ephesians 4:17; Ephesians 4:24; Ephesians 5:25-26)

Present Purpose—Creation unto Good Works (Ephesians 2:10)

Future Glory (Ephesians 5:27)

“How often would I have gathered thy children together as a hen gathereth her
brood under her wings.” Bunyan counts this a singularly happy simile. The hen
has four calls to her brood: A warning call, as when the hawk hovers near; a
warning call, when the night comes with its chill; a feeding call, when she has
a morsel for hunger; and a fostering call, when she would invite them to her
cherishing care. Of comparisons and similes none surpass the following:

“They shall mount up with wings as Eagles” (Isaiah 40:31).

“They that wait on the Lord shall renew”—literally
exchange—“strength”—exchanging exhaustion for replenishment.

Two contrary qualities are noticeable in this king of birds: great capacity for
action, sustained effort; and equally remarkable capacity for repose.

It is obviously built for flight; its form, the most perfect known for sweeping
rapidly through the air with maximum of speed and minimum of resistance; its
bones, light, hollow, cylindrical, the peculiar structure that most combines
lightness and strength; its feathers, made to move, each as a little wing to
propel with the least effort. The Eagle is built for high altitudes, capable of
respiration in the most elevated, attenuated atmosphere; and with an eye that
can bear a cloudless sky and look the sun in the face. Thus built to live in the
firmament, it belongs rather to heaven than earth.

It is also adapted to meet and master tempestuous winds, fly before them and
outstrip them in speed; or, when needful, turn, confront, and fly against them.
Not afraid of the storm, the Eagle can grapple with fierce tempests. On the
other hand, it is as capable of long sustained repose. No other bird can stand
so still, hold so fast, and rest so perfectly. Grasping the rough crag with its
talons, it settles down, bending the legs; and by a curious arrangement of
muscles and tendons, as the weight of the body rests on them, the talons fasten
only the more securely upon the rock. The great bird sleeps with absolute
confidence, for it cannot fall, as its hold cannot relax unless the body,
rising, lifts its weight; perched on an inaccessible crag, it can remain
motionless for an entire day, renewing strength, recuperating exhausted energy,
resting to prepare for a new wrestle with the elements. No bird lives so alone.
Eagles are solitary, do not move in flocks like inferior fowls, but live in
separation, at most accompanied only by a mate; again reminding us of the
solitary saint, seeking habitual aloneness with God.

Hence the Eagle’s flight is Jehovah’s illustration of the tireless and
triumphant activity of those whose strength He renews, and suggests;

1. Length of pinions, the wings often, when outspread, measuring from seven to
nine feet from tip to tip.

2. Strength of pinions; from the oldest times, the eagle being regarded as the
emblem of strength and courage, like the lion among beasts.

3. Loftiness of flight, no bird soaring higher or more delighting in the
uppermost realms, far above clouds.

4. Powerfulness of flight, facing violent winds and flying in the face of them,
antagonism stimulating energy.

5. Tirelessness of exertion, maintaining continuous flight for many hours and
actually resting on the wing.

6. Renewal of vitality. This last emphatic reference is to the reinvigoration
following the molting of the plumes, suggesting the future upspringing of
resurrection Saints after the exchange of the body of humiliation for the new
plumage of glory. This imagery of the mounting up of eagles is continued
throughout Scripture from the time of the Exodus, to the ascension of our Lord,
the “Great Eagle” of Revelation 12:14.

If doctrine supplies structure for discourse and pillars to uphold the temple of
truth, illustrations are as windows to flood it with light, and none are so
perfect for their purpose as those God uses. We need to study Biblical similes
and comparisons, illustrative narratives and figures of speech. So forcible are
God’s illustrations that they often convince as arguments, and, like analogies,
fit the truth at every point. Note Hebrews 9:15-17. In the Matter of a Last Will
and Testament, there are eight necessary conditions:

A Legator, or Testator

A Legacy, bequeathed by Testament

A Legatee or body of heirs

A Death of the Testator

A Probate Court, acting on the Will

An Executor or body of Executors

An Execution or carrying out of the Will

An Election on the part of the heirs

This last condition may not be universal, but prevails in localities, the heirs
appearing at court and electing to “take under the Will”—as it stands; or to
“take under the Law,” that is to dispute the Will, and try to break it so as to
get a larger share of the estate. The illustration is as perfect as it could
well be.

God the Father wills an estate to heirs, the Lord Jesus Christ being the
Mediator of the New Testament. There is an inheritance to be divided; and a body
of qualified heirs. There is a judgment-death of the mediator necessary to make
the estate available to the heirs. Heaven is the probate court approving the
will and declaring its terms fulfilled; Christ, risen and ascended, is His Own
Executor and Administrator and the Advocate of His people. There is also an
actual division of the inheritance, now, in foretaste, while heirs are in
minority; and hereafter in full possession when majority is reached. The only
condition to be fulfilled is that the heirs shall elect to “take under the
will,” and not dispute the provisions of Grace. This is the acceptance by faith
of the offer of Salvation. Dr. H.C. Mabie tells of an actual occurrence in his
congregation, where a lawyer arose, after a sermon on the subject, and expressed
his desire then and there to “take under the will.”[1] [1] Methods in Soul
Winning. As an example of figurative language, we cite “Bearing the Mark”
(Galatians 6:17) or more literally: “the brand—stigmata—of my Master, Jesus
Christ.” The word “Lord” means, in this connection, legal owner or possessor,
“Stigmata” is the common word for the brand with which masters marked slaves,
especially those who had run away or showed signs of so doing. Prof. Mahaffy
says: “In the numerous records of manumissions found at Delphi and at other
shrines in Greece, we have learned the legal process by which a slave gained his
own liberty. He did not bring his master his earnings, and obtain his freedom
with his receipt for the money; but went to the temple of the god, and there
paid in his money to the priests; who then with this money bought the slave from
his master on the part of the god, and he became for the rest of his life a
slave of the god, which meant practically freedom, subject to certain periodical
religious duties. If at any future time his master or his master’s heirs
reclaimed him, he had the record of the transaction in the temple. But on one
point these documents are silent. If he traveled, if he were far from home, and
were seized as a runaway slave, what security could he have? I believe St. Paul
gives us the solution. When liberated at the temple the priest, if he desired
it, branded him with the “stigmata” of his new master, Apollo. Now St. Paul’s
words acquired a new and striking application. He had been the slave of sin; but
he had been purchased by Christ, and his new liberty consisted in his being the
slave of Christ. Henceforth, he says, let no man attempt to reclaim me; I have
been marked on my body with the brand of my new master, Jesus Christ. Probably
he referred to the many scars he bore of his persecutions.”


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  CHAPTER 40: 39. TYPOLOGY AND SYMBOLISM
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Typology and Symbolism

Chapter 38 A type is something emblematic or symbolic, used to express, embody,
represent or forecast some person, truth, or event. It is an image or similitude
of something else, sustaining to doctrinal teaching some such relation as a
picture does to a precept or promise, representing to the eye or imagination a
conception addressed to the ear or understanding. It is one of the most frequent
forms of figurative teaching in scripture, but being sometimes more obscure than
obvious, demands keener insight and closer study. The study of Types has
unhappily fallen into disrepute in some quarters, by the fact that some have
carried to excess an allegorical and mythical method of interpretation, tracing
in every detail of Scripture, some fanciful notion or forecast; as when one
writer seeks to prove the doctrine of the Trinity from the first word of
Genesis, bara—because the three initial letters, beth, resh and aleph, are
respectively the initial letters of the words which stand for “Son,” “Spirit”
and “Father,” which may be only a coincidence and without designed significance.

Biblical types require a volume of themselves. There are several distinct sorts:

1. Typical Persons, like Adam, Cain and Abel, Melchizedek, Abram and Isaac,
Moses and Aaron, Joshua, Samuel, Saul and David, Ruth, Rahab, Jonah.

2. Typical events, like Babel’s confusion of tongues, the crossing of Red Sea,
lifting up brazen serpent, smiting the rock, siege of Jericho, Pentecost, etc.

3. Typical actions, like Zedekiah’s making horns of iron, to represent the
repulse of the Syrians (2 Chronicles 18:10).

4. Typical structures like Noah’s Ark, Tabernacle, Temple, Solomon’s House of
Cedar, etc.

5. Typical furniture, like altar, laver, ark and Mercy Seat.

6. Typical ritual, like offerings, five great festivals, Passover, etc., Day of
Atonement, year of Jubilee, etc.

7. Typical robes, like high priest’s, breastplate and Holy Crown.

8. Typical rules and regulations, like laws about unclean contact with the dead,
etc.

9. Typical forms, like cube, pyramid, sphere, or square, circle and triangle.

10. Typical colors, like blue, red, white, purple, green, etc.

11. Typical numbers, like four, seven, twelve, forty, seventy, one hundred, etc.

12. Typical Instruments, like trumpets, harps, rod, spear, hammer, etc.

We mention a few prominent types of Scripture which richly compensate study, and
about which there is a consensus of opinion.

Babel and Babylon—type of a godless, man-glorifying civilization

The Beast—of a tyrannical, oppressive heathen monarchy

Blindness—of ignorance, willful misapprehension and judicial veiling

Bride—of redeemed church of Christ

Bridegroom—of Christ in covenant with His people

Bulls—of violent foes, destroying God’s heritage

Candlesticks—of churches

Chariots—of hosts of God, or obedient angelic servants

Crown—of victory and reward

Cup—of divine blessing in fullness

Darkness—of gloom, wretchedness, despair

Dogs—of the impure and vile and persecuting

Door—of entrance, opening to salvation or opportunity

Dragon—of Satan in violent assault

Fire—of Power of God—generally in judgment

Furnace—deep affliction

Garments—of righteousness, or sin

Gates—of power and security especially connected with sessions of judges and
armed forces

Girdle—of strength, particularly in race

Hail—of sudden divine judgment in retribution

Harvest—of good or evil brought to ripeness

Hunger, etc.—of strong yearning, unsatisfied desire

Incense—of prayer, praise and intercession

Keys—of authority and control

Night—of adversity, superstition, affliction

Oil—of fertility, joy, anointing

Palms—of victory

Rock—of fixed truths and refuge

Rod—of government and correction

Salt—of influence, saving and savoring society

Sea—of human society, especially in revolt

Serpent—of subtlety and treachery—the devil

Sheep—of disciples

Star—of a prince or prominent ruler

Sword—of slaughter or division

Wilderness—of time or place of tribulation and exile

Yoke—of toil and restraint

Blue is for some reason very conspicuous, as in the Tabernacle. The Robe of the
Ephod was “all of blue,” and this is the predominating color, appearing in the
“gate of the court,” the “door of the Tabernacle,” the vail and innermost
curtains, the ephod, lower fastenings of the breastplate, ribbon which encircled
the mitre and held fast the holy crown; in the mitre itself and the covering for
the sacred vessels. We find it again conspicuous in the paved work below, and
the firmament above, when the God of Israel was seen by the Elders (Exodus
24:10) and in the wall of the City of God (Revelation 21:10). What the blue
means, we can only infer from the fact that it is pre-eminently the heavenly
hue, as green is the earthly. Blue overarches the whole world, above; we cannot
look up without seeing it everywhere and always, and, however clouded, still
eternally there. Thus it may well represent the Divine faithfulness—God’s
perpetual love and grace—His unfailing promise and covenant; and, so
interpreted, every reference to blue, in the inspired Word, gets a new beauty
and meaning. Man may vary, as the earth presents a thousand aspects and colors,
from the bright green of grass and foliage to the dull gray of desert sands, or
the brown of decay and the black of blight; but over all alike and always is
God’s heavenly dome of blue.

Such uniform usage of the Scriptures naturally suggests a probability of typical
intent and meaning, which sometimes approaches certainty. Here it is well again
to note the first mention. For example, the reference to trees of a certain
species is very consistent throughout, each having its own fixed associations
and natural suggestions.

The Juniper tree—despondency (1 Kings 19:4-5)

The Mulberry tree—God’s signal and man’s opportunity (2 Samuel 5:23-24)

The Olive tree—God’s promise—especially as to Israel. This is especially
interesting (Genesis 8:11; Psalms 128:3; Romans 11:7-24).

The Palm—Victory and uprightness (Judges 4:5; Psalms 92:12; Jeremiah 10:5; John
12:13; Revelation 7:9)

The Cedar—Permanence, Richness and Fragrance (2 Samuel 7:2; Psalms 92:12)

The Fig Tree—Fruitfulness or disappointed promise of fruit (Numbers 13:23; Luke
13:6-7; Matthew 21:19)

The Sycamine or Sycamore Tree—that is, deep-rooted and ineradicable (Luke 17:6).
Fruit, wild and abundant (1 Kings 10:27; Isaiah 9:10; Luke 19:4)

The Apple Tree—Satisfaction, sustenance, consolation (Song of Solomon 2:3-5)

A very remarkable typical metaphor is the Olive Tree (Romans 11:16-24). Again
the figure is almost an analogy.

The Root—Patriarchal ancestry

The Soil—The territory of Canaan

The Branches—The stock ramifying into tribes and families

The Fatness—The rich privileges of the Elect Nation

The Flower—Messiah; the consummate bloom and fruit

The Excision—Cutting off the original branches on account of unbelief

The Grafting—Gentile Scions, incorporated through faith

The Re-engrafting—Restoration of Israel

The Husbandman—Jehovah; planting, pruning, grafting

The Ultimate Result—Fruitfulness; Glory to God

There are some three instances when the Fig Tree appears very prominent; they
appear to have a link of connection. Our Lord’s own application of the “Barren
Fig Tree” to the Jewish Nation, suggests a possible key to the references to
this tree in Scripture, and it seems to unlock many passages in both Testaments.
Of the score of references, we select three as most conspicuous:

Luke 13:6-9—the Barren Fig-tree spared for another year of culture and
opportunity.

Mark 11:12-14; Mark 11:20-21—the fruitless Fig-tree, cursed and withered
away—dried up from the roots.

Matthew 24:32-34—the blossoming of the Fig-tree—a sign of the speedy
consummation of the age.

Taking these in this their apparent chronological order, the Jewish Nation, even
after three dispensational “years” of barrenness, have a fourth period of
probation, as from the Crucifixion of Christ to the Destruction of Jerusalem.

Then, the Nation, having failed to fulfill the promise of its history and
opportunity, fell under the curse.

Finally, the restoration of the Jew to national unity and covenant relation is
to usher in the Millennium.

Still more careful analysis will suggest minuter points of analogy, for example:
The “three years” of Luke 13:7 may represent the three years of our Lord’s
personal ministry, He being at the time near the end of the third. During the
first there had been the preaching of John the Baptist, as well as His own; in
the second, conspicuous miracles and appeals to the Jewish people; in the last,
His great passion and atoning death. And yet the Jews were spared for the
Pentecostal witness to His Deity. The “fig tree in the way” may suggest the Jew
as in the very path of our Lord’s career, with ostentatious display of pharisaic
zeal and formal obedience, but, while saying, “Lord,” “Lord,” doing not what He
says, but rather making God’s Word of none effect, etc.

Compare other recurrences of the reference to the fig tree. The types and
symbols of the Holy Spirit are most instructive:

Air, as breath, atmosphere, wind.

Light, burning in fire or flame, shining in radiance, illumining darkness,
beautifying and glorifying that on which it falls.

Water, diffused in atmospheric moisture, condensed in rain, distilled in dew,
poured in floods and streams.

One remarkable feature here is that all these are elemental, and a peculiarity
of all elements is that they are universally pervasive and comprehensive,
necessary to life, Immeasurable and inexhaustible, independent; and that, while
they are in us, we are also in them. The types used to represent Service are
very significant. The first prominent typical lesson of this sort is connected
with the Rod of Moses, which was probably nothing more or less than a shepherd’s
crook, which may have been the rudest sort of a staff. But Jehovah said to him:
“What is that in thine hand?” And he answered: “A rod.” And, He said: Take this
rod in thine hand, wherewith thou shalt do signs” (Exodus 4:1-5; Exodus 4:17).
Here the obvious lesson is that the simplest tool or weapon God can use for a
sign or instrument of His power. With Joshua, the Spear was conspicuous. In the
Book of Judges we have a series of such lessons. All the deliverers of Israel by
their own weakness or obscurity or the inadequacy of the means they used,
glorified the power of God. Ehud was lefthanded; Shamgar slew six hundred with
an ox-goad; Deborah was a woman; Jael took a tent pin and hammer to slay Sisera;
Gideon used lamps and pitchers and trumpets to create a panic among the
Midianites; Samson slew a thousand men with the jawbone of an ass; etc.

Subsequently, the “Axe” and “Saw,” “Hammer” and Rod are referred to as passive
instruments, wholly ineffective apart from the hand that wields them (Isaiah
10:15; Jeremiah 50:23). In both Testaments a “vessel”—especially an earthen
vessel—is used as a symbol of service (Jeremiah 18:4; 2 Timothy 2:21).

There can be no accident in all this—a rod, a spear, an ox-goad, a tent pin, a
hammer, a trumpet, lamp, pitcher, a jawbone, an axe, a saw, a vessel. Here are
twelve symbols of human service—all of them powerless in themselves, useful only
because passive in the hand of him that uses them. None of them can even lift
themselves up or lay themselves down, or move themselves; a trumpet cannot sound
of itself, an axe cleave of itself, a vessel fill, carry or empty itself. The
joint lesson of all this obviously is that we are only powerful as we are
passive—surrendered to the Hand and Will of the Great Workman. In Exodus 21:5-6,
provision is made for a servant who in the year of Release refuses to leave his
master, that his ear shall be bored through with an awl, in token of perpetual
and willing servitude. In Psalms 40:6-7, “Mine ears hast Thou bored” refers to
this custom, and is a typical expression of the preference of the Messianic
Servant for His Father’s will. In Hebrews 10:5, “But a body hast Thou fitted
Me,” etc., the quotation from the Old Testament serves a double purpose: first
it explains the reference in the Psalm as Messianic, and again it reconciles an
apparent inaccuracy in the quotation. The language in the Epistle to the Hebrews
becomes the Spirit’s commentary on the sentence in the Psalm, and although the
words vary the sense is equivalent. Junius says, “The ear is a member of the
body; by the piercing of the ear hearing becomes possible; and only by the
hearing does the body become the instrument of obedience.” As the slave’s body
became a declared instrument of obedience when his ear was bored, so by the
conception of the Holy Spirit was Christ’s body fitted to be the instrument of
service to the Father. When the Israelitish servant protested his unwillingness
to leave his master, his bored ear expressed a body newly surrendered to
service, and even the change of words here interprets the Psalm’s meaning. The
indirect prophetic element has ampler consideration in connection with the study
of types, but a singular forecast of coming events sometimes may be detected in
a simple historic occurrence. In Judges 6:37-40, Gideon’s two signs of the wet
and the dry fleece primarily were meant to assure him that in his difficult task
Jehovah was with him. But compared with Hosea 14:5; Romans 11:30-32, etc., it is
easy to see how the two great periods of Hebrew history are forecast: First, the
two thousand years during which God was “as the dew unto Israel;” they were as
the handful of fleece on the floor, saturated with moisture, while dryness was
on all Nations round about. Then, for another period, already nearly two
thousand years, there have been on Israel, dryness and spiritual death, and the
Spirit poured out on the Gentiles round about.

Thus, the close student finds constant surprises in the Word of God,
correspondences that are both too frequent and too exact to be accidental. He
finds a pervasive, prophetic element, as in the bird it is not only the wings
that fit for flight, but the hollow, cylindrical and air-filled bones and whole
shape and structure of the body. In Solomon’s Temple, the wings of the cherubim
touched one another in the midst of the Holiest of all, and being stretched
forth reached with their tips the side walls, thus spanning the entire breadth
of the Sanctuary. Who can think of them without at least being reminded of the
two great dispensations, which, touching each other in the midst of history at
the Cross of Calvary, where God was manifested in the flesh, reach backward to
the limits of past history in Creation and forward to the limits of future
history in the new Creation, at the end of the ages!


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  CHAPTER 41: 40. VALUE OF HISTORIC SIDELIGHTS
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Value of Historic Sidelights

Chapter 39

Occurrences are the natural precursors and prompters of utterances. Events both
suggest and shape speech. Individual words trace their origin to transactions,
and it is from what takes place in history that oratory derives its subject
matter, its occasion and its force. Circumstances supply opportunities and
create necessities for special deliverances by tongue and pen, and so History
becomes a commentary on scripture, both in its predictive and preceptive forms.
To know when and where a psalm was composed, a parable spoken, and epistle
written is to know why, and what it means. A great oration is the product of a
threefold sympathy on the part of the orator; sympathy with his theme, sympathy
with his audience, sympathy with the occasion. If he be not in sympathy with his
theme or subject, he cannot enter deeply into it and unfold it. If he be not
sympathetic with his audience, he cannot reach and touch their convictions and
emotions and resolves. If he be not in sympathy with the occasion, he will not
feel the inspiration of the practical issues, needs and duties which lend to
oratory its main value. The first sort of sympathy is rhetorical, the second
personal, and the third, actual and practical. A reader and student of scripture
needs a similar threefold sympathy: First, with the subject of which it treats;
then with the divine Author and human writer; and finally with the object for
which it is written, and the circumstances that determined both subject and
object. Therefore, beside the incidental references in other sections to the
historic sidelights thrown upon the narratives and discourses of scripture, it
seems important to give this department further illustration. In 1 Corinthians
10:1-14 is a brief outline of the history of the children of Israel from Egypt
to Canaan, with the distinct statement that “all these things happened unto them
for ensamples, and are written for our learning and admonition;” and we are here
taught to find, beneath Old Testament historical narratives, a deeper spiritual
meaning. The passage through the Red Sea, the manna, the Rock, are treated,
respectively, as types of Baptism, and of Christ as our spiritual food and
drink. In 2 Corinthians 3:1 to 2 Corinthians 4:6, the glory on Moses’ face and
the veil which he put on, are used as types of the glory of the divine Word and
the veiling of the mind of the Jews to its real teaching. In Galatians 4:24-31
the story of Sarah and Hagar, Isaac and Ishmael, is treated as “an allegory,”
illustrative of the fact that the liberty, born of grace, and the bondage, born
of legalism, cannot dwell together in harmony in the same believing heart; and
that the legal spirit must be cast out to make room for the gracious growth of
the spirit of faith. A key to the Epistle to the Ephesians may be found in Acts
19, Paul’s experience at Ephesians, with four incidents of major importance:

1. Twelve disciples, receiving the Holy Spirit, are at once raised to the
heavenlies, in a higher knowledge and experience of both truth and life.

2. Seven sons of Sceva, a Jew, undertaking to exorcise evil spirits, are by them
overcome, and signally worsted and wounded.

3. Many Ephesian magi, masters of deceitful arts, who have practiced on the
credulity of the people, are converted, confess their deeds and publicly burn
their costly books.

4. There is a terrible tumult in the Ephesian theater and an appeal to Diana
worshippers by the town clerk.

How naturally, in writing to Ephesian disciples, Paul would emphasize the new
and heavenly knowledge of the power and love of God into which it was their
privilege to enter by the Spirit; the awful power and malignity of demoniac
agencies, and the need of the panoply of God if we are to overcome and stand in
the evil day; the grand transformations both of character and conduct wrought by
the power of God (Ephesians 2:1-13; Ephesians 4:14-29; Ephesians 5:6-13); and
the Spiritual Temple of God, in contrast with the Fane and Shrine of Diana—one
of the seven wonders of the world (Ephesians 2:20-22). Also the glorious beauty
and symmetry of the divine Temple and the invisible Dweller therein; as also the
sleight and cunning craftiness of moral impostors, who play on popular credulity
by tricks of sophistry and cunning (Ephesians 4:14; Ephesians 5:11); and the
profane revelry, connected with heathen fanes in contrast with the filling of
the Spirit (Ephesians 5:18; Ephesians 6:19).

Thus the whole contents of this Epistle are illustrated, interpreted and
illuminated by placing, side by side, with this letter the brief record of a
visit and sojourn at the capital of pagan worship. In Hebrews 3-12, ten entire
chapters, constituting the bulk of the whole Epistle, are occupied with the
typical treatment of Old Testament history and prophecy; and with such fullness
of detail as to suggest that here we have the essence and substance of that
discourse of our Lord on the way to Emmaus which is referred to in Luke 24, but
nowhere else outlined. The two Epistles of Peter are based on the suggestive
analogy between the desert wandering and the pilgrimage of God’s believing
people from earth to heaven.

James constantly refers to the same old-time events, particularly naming
Abraham’s offering of Isaac, the giving of the Law at Sinai, Rahab’s reception
of the spies, the trials of Job, the schools of wisdom in Solomon’s days, the
triumphant prayers of Elijah.

Jude makes at least ten references in his brief letter, to the events of Old
Testament history from Adam to Balaam; and as for the Apocalypse, it would be a
temple without windows—one dark mystery—but for the constant references to the
same Old Testament records which flood it with light. For example, as we have
already seen, the successive rewards promised to the overcomers, in the Epistles
to the seven churches, must be interpreted by the history from Eden to
Solomon—the “tree of life,” the “death” of the fall, the “manna” of the desert,
the war with Amalek, the “white raiment” of the priesthood, the building of the
temple, and the “throne” of Solomon.

How obvious it is that here, in at least seven or eight conspicuous books of the
later Scriptures the illustrations and imagery are so drawn from the earlier,
that the two are inseparably interwoven; in many cases the very pattern of the
fabric is in Old Testament design and coloring; or, to adopt Paul’s own figures
in Ephesians 2:21; Ephesians 4:16, it resembles a temple in which all the parts
are fitly framed or joined together, or a body in which they are not only so
framed and joined, but compacted into living unity by that which every joint
supplieth according to the effectual working in the measure of every part.

Peter’s Epistles, so obviously framed with reference to the desert journey from
Rameses to the Jordan, show at least fifty points of illumining correspondence
if compared with the narrative from Exodus to Joshua. Every great stage and
experience of that forty years may be found hinted more or less obscurely:

In the very names and words used, “pilgrims,” “strangers,” “sojourning,” etc. (1
Peter 2:11; 1 Peter 1:17)

In the reference to pilgrim attire and habits (1 Peter 1:13)

The Paschal Lamb and Bloody Sacrifices (1 Peter 1:18-19; 1 Peter 2:5)

The Consecration of the Priesthood (1 Peter 2:5; 1 Peter 2:9)

The Divine choice of the People as an elect nation (1 Peter 1; 1 Peter 2:9-10)

The need of harmony among pilgrims

The awful judgments upon the disobedient (1 Peter 4:17)

The appointment of the Seventy (1 Peter 5:1-3)

The Tabernacle and Tents (2 Peter 1:13)

The Entrance into Canaan (2 Peter 1:11)

There are many more possible and probable references:

The promised Inheritance (1 Peter 1:4-5)

The Trials of Faith (1 Peter 1:7)

The Revelations of Jehovah’s Holiness (1 Peter 1:15-16)

The scorched pastures of the Desert (1 Peter 1:24)

The Exodus from Egypt (1 Peter 2:9-10)

The flocks and herds of the pilgrims (1 Peter 2:25; 1 Peter 5:2; 1 Peter 5:4)

The spoils of Egypt, their jewels (1 Peter 3:3-4)

The Temptations to Lust, Moab, etc. (1 Peter 4:1-4)

The wild beasts encountered (1 Peter 5:8-9)

The forty-two stations on the route (2 Peter 1:5-11).

What a flood of Light the Transfiguration throws on the words of Peter (2 Peter
1:16-21). The four words applied to our Lord, “power,” “majesty,” “honor,”
“glory,” are nowhere else found in such conjunction. This was the one occasion
in His earthly life when His divine characteristics, omnipotence, supreme
majesty, essential glory, and exalted dignity were disclosed to mortal eyes—when
His disguise was swept aside to reveal the star of universal empire, glittering
beneath, and the crown of imperial dominion on His brow. In fact no other
commentary is needed, when Matthew 17:1-8, Mark 9:1-9, and Luke 9:26-36, are
used as side lights to illumine the words in Peter’s Epistle. Even the reference
to the “tabernacle”—a word very rarely used in the New Testament—is explained by
his impulsive exclamation on the mount—“let us make here three tabernacles;” the
word he uses of his own “decease” is the same which our Lord used on that
occasion—“exodus”—of his approaching death; and then, when “the Kingdom of God
came with power,” in that vision of glory, were made known unto Peter the “power
and coming” of the Lord Jesus. That Transfiguration was a revelation of the
“excellent glory”—eyes and ears being overwhelmed by what they saw and heard. It
was the day dawn of glory, making even the light of prophecy only, in
comparison, as a glimmer of a torch in the darkness of night. There is perhaps
no one instance in which one paragraph in an Epistle is so lit up with
illuminative clearness and transparency of meaning by a narrative in the gospel
history, as in this case. The number so mysteriously found in Revelation 13:18,
as the number of the Beast, 666, is found but twice, elsewhere (1 Kings 10:14;
Ezra 2:13). Its first occurrence seems to be significant. There is something at
least startling in finding, in this simple historical statement, explicitly
repeated in 2 Chronicles 9:13, the same number which is thus afterward invested
with a significance, so terrible and mysterious—a coincidence which Prof.
Plumptre says can hardly be looked on as casual. Inasmuch as the “Seer of the
apocalypse lives entirely in Holy Scripture,” on this territory alone is the
solution of the sacred riddle to be sought (Hengstenberg). Is there here, then,
any hint supplied of the possible significance of this repeating decimal .666+?

Notice at least three points: 1. The wealth of Solomon represented worldly
accumulations largely contrary to the express prohibition of God (Deuteronomy
17:16-17). In fact, his whole course in this respect was in disobedience to the
explicit will of God. This estimate of his annual revenue of gold, exclusive of
all payments in kind (£4,000,000), represents mammon, worldly riches, carnally
accumulated.

2. The Apocalyptic Seer writes expressly to set in contrast the earthly Babylon
and the Heavenly Jerusalem, the Man of Sin and the Son of God—the counterfeit
apostate woman and the genuine Bride of Christ—the false riches and the true—and
it is not unnatural that this number should reappear stamped on the image of the
Beast.

3. The Worship of the Beast and the homage paid to Mammon are identical. It
reproduces in the latter days the illusive glamour and glory of the former days
when Solomon’s disregard of the law of God led to these vast multiplications of
gold in his coffers. That annual revenue then marked the glory of his riches as
not of God but of the Devil—more becoming to Babel than to the city of God.

Revelation 15:3. And they sing the song of Moses, the servant of God, and the
song of the Lamb. This unique phrase is found nowhere else, and must have some
marked significance. As to the “Song of Moses,” at the shores of the Red Sea,
that is the first song sung in the Bible narrative; it is the first great psalm
of victory, and is especially ascribed to Moses in Exodus 15:1. As to the “Song
of the Lamb,” it seems to be referred to in Revelation 14:1-3. There is a
curious correspondence between the two: these are respectively the first and
last instances when the word “song” occurs. They celebrate the Deliverance from
Egypt and the pursuing foes, on the one hand, and the final Deliverance from
Satan and all foes of spiritual life, on the other; they mark the two bounds of
Redemption history, and between them lies the whole history of God’s ransomed
people. The reference to the song of Moses carries us back to the Red Sea,
rather than to that dying song of Deuteronomy 32, and hence the title “Servant
of God” (Exodus 14:31). The mission of the angels was to renew the plagues of
Egypt (Revelation 15). The song of Moses was sung after the Hebrews escaped
those plagues; the song of the Lamb anticipates the final triumph of the
Redeemed over the enemies of Christ and His church. Thus the song of Moses is
renewed and invested with a higher meaning in this new connection.

Moreover, as Israel had stood on the shore of the Red Sea, whose waters had
stood upright as a wall for their protection, having victoriously passed over
and seen the destruction of their foes; so now the victorious saints stand on
the sea itself, now no longer as treacherous waters wherein the feet sink, but
as solid glass under the feet, having a firm footing like their Master on the
Galilean Lake; and the sea is no more tumultuous as well as treacherous, but
smooth as glass, and reflecting their glory as they stand upon it. As to
reference to the “White Stone” in Revelation 2:17, Professor Ramsay in a learned
but lucid article finds the interpretation in the fact that superstitious people
would sleep in a temple in the hope that some vision for their guidance would be
vouchsafed to them by the god of the shrine. If during such incubatio they
deemed such a vision was granted them, they henceforth wore around their necks a
white stone, upon which was written a new name, which they took. In support of
this interpretation the learned Professor instances Aelius Aristides, the great
rhetorician of Asia Minor in the second century, who always carried with him
such a “synthema,” as a pledge of divine aid in the pursuit of the course marked
out for him by his god. Upon this memento was his newly adopted name of
Theodoras, “the gift of God.” This is a case in which secular history becomes a
side light on the sacred narrative. Of the value of common historic facts to
interpret biblical references, perhaps the best illustration is found in the
Olympic and Isthmian games, from which Paul especially draws no small proportion
of his figurative and metaphorical language, as in 1 Corinthians 9:24-27; Php
3:12-14; Hebrews 12:1, etc. In the first of these three passages a knowledge of
the laws of the racecourse and arena of competitive athletics is quite essential
to avoid misinterpretation. Before the games began a herald entered the stadium
and proclaimed aloud the conditions of entrance into the lists, such as these:
Competitors must be of pure Hellenic blood; freemen, not slaves; untainted by
crime or treason; and must have gone through the prescribed course of training,
etc. And this explains Paul’s words about possibly being a “castaway”—the word
adokimos means a “rejected candidate”—one who could not stand the test. It
refers not to his salvation, which he never questioned, but to his reward as a
racer. He kept himself in training, lest after entering the racecourse as a
herald proclaiming the conditions of acceptable service, he himself should be
set aside as unworthy of the race and the prize.


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  CHAPTER 42: 41. REPRESENTATIVE HISTORICAL SCENES
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Representative Historical Scenes

Chapter 40

History is in another sense a commentary upon scripture, in that truth and error
are embodied, incarnated in living examples, so as to show their respective
beauty and deformity, both doctrinal teaching and ethical practice thus being
vivid by practical illustration. Whatever God has made conspicuous by way of
event, or transaction, or occurrence, or in example, should have corresponding
prominence in our thought, imagination and memory; and a few leading
transactions will be found conveying centers of Bible truth, supreme in interest
and importance.

Certain memorable events are bold historic landmarks that both define and divide
the territory of the ages; and it is well to make our own maps of Time with
those events in their proper location, as converging and radiating centers. In
the following list, capitals are used at the beginning of each paragraph, to
indicate those of primary importance, and those that immediately succeed in the
paragraph represent the secondary under the same class.

Creation—Six successive days of creative energy: last of all man, woman; Eden
and Tree of Life, etc. The Fall—Expulsion from Eden. First recorded
sacrifice—first murder. Enoch’s Translation. The Deluge—Ark building—first
world-judgment. New beginning of the human race under Noah, and new occupation.

Babel—First idol center. Second great act of divine judgment. Confusion of
tongues and dispersion of mankind.

Call of Abram—First formal separation unto God. First recorded covenant of God
with man, on basis of Faith.

Burning of Sodom, etc.—Third great judgment. Sins of carnality and sensuality
carried to climax, and compelling doom.

Exodus from Egypt—Fourth representative judgment. Beginning of an elect nation.
Passover, crossing Red Sea, Pillar of Cloud, etc.

Law-giving at Sinai—Beginning of legal code. Tabernacle, priesthood, sacrifice.
Revolt at Kadesh Barnea, etc.

Entrance into Canaan—Crossing Jordan. Fall of Jericho. Occupation of land. Moral
decline. Civil anarchy—period of Judges.

Kingdom Established—Samuel’s Judgeship. Three reigns. Temple building. Visit of
Queen of Sheba. Solomon’s idolatry and apostasy.

Kingdom Divided—Revolt of ten tribes. Jeroboam and calf worship. Baal worship.
Ahab and Jezebel. Elijah’s translation. Elisha. Sennacherib’s defeat. Revival
under Josiah, etc.

Captivity—Israel in Assyria. Judah in Babylon, Jerusalem destroyed and temple.

Decree of Cyrus—Daniel in Babylon. Ezekiel, Jeremiah, etc.

Return from Exile—Second temple dedicated. City rebuilt. Deliverance of Jews
under Esther. Fall of Babylon. Jonah’s mission to Nineveh, etc. Synagogue
worship, etc.

Old Testament Canon—Ezra the Scribe. Septuagint translation. Pharisees, etc.
Sanhedrim. The following belong to the New Testament Period:

John Baptist—Last of Old Testament succession of seers. Forerunner of Christ.
Baptism of repentance. Reformer.

Birth of Christ—Virgin mother. First appearance at temple as “Son of
Commandment.” Early years at Nazareth. Carpenter.

Baptism and Temptation—Anointing of Spirit. Fasting. Threefold testing. Victory
as second man and recovery of Adam’s lost scepter.

Beginning of Ministry—First gospel message. Initial miracle. Calling of
disciples. Sermon on Mount, etc.

Transfiguration—First full disclosure of deity. Moses and Elijah. Discourse on
coming “Exodus.”

Passion Week—Triumphal entry as king and rejection by the Jewish rulers.
Passover. Last discourse and supper. Gethsemane. Arrest and mock trial.

Crucifixion—Two thieves. Seven sentences on cross. Death, burial, etc. Sealing
of sepulcher.

Resurrection—Sloughing off grave clothes. Successive appearances to chosen
witnesses. Walk to Emmaus. Forty days. Teaching about kingdom.

Ascension—Final interviews. Galilee and “Five Hundred.” Last commission. Session
at God’s right hand. Priestly intercession, etc.

Pentecost—Ten days’ waiting. Outpouring at Jerusalem, in Samaria, at Cesarea, at
Ephesus. Church established. Judgment of Ananias and Sapphira.

Persecution—Action of Jewish rulers. Dispersion of disciples. Martyrdom of
Stephen. Conversion of Saul.

Foreign Missions—Church at Antioch. Call of Barnabas and Saul. Three successive
mission tours. Europe entered at Philippi. Paul at Rome.

Era of Decline—Beginning of heresy and apostasy. Twenty-five years of
comparative silence. Suspended inspiration, etc.

New Testament Canon—Three synoptic gospels. Epistles of Paul, etc. Jude, etc.
John’s special ministry to church in decline. Apocalypse.

Destruction of Jerusalem—Final dispersion of Jews and end of Jewish
dispensation. The great Day of Atonement was one of the central historic scenes
of the Old Testament (Leviticus 16). The two goats—one slain for expiation of
guilt, the other, “Azazel”—goat of “removal,” led away from before the presence
of Jehovah and out of sight of the people, beautifully represent, together, sin
as both atoned for and borne away to be no more remembered or brought to mind.

Isaiah 1:18 :

“Though your sins be as scarlet They shall be as white as snow;

Though they be red like crimson, They shall be as wool.” The Rabbins explain
this by the miracle which tradition affirms to be connected with the Day of
Atonement: that when the lot used to be taken for the Lord’s goat and Azazel, a
scarlet fillet was bound on the head of the latter, which, after Aaron’s
confession of his sins and those of the people, became white as snow; and it is
added that for years before the destruction of Jerusalem by Titus this miracle
had ceased. This latter is a remarkable admission of the parties that clamored
for our Lord’s crucifixion, inasmuch as, if true, it would make the time of the
cessation of the miracle coincide with their rejection of the Messiah.

It is a curious fact that, if the most conspicuous events of both dispensations
are carefully catalogued and arranged, they number in all about thirty, “and
that the central one that is a sort of golden milestone to which all roads run
and whence all radiate is the Cross of Christ.

Calvary thus becomes, in a double sense, the central historic scene of Scripture
and of the world’s history. Its significance therefore must be inexhaustible.
About those three crosses on Golgotha endless meditation lingers and hovers,
with ever new revelations of truth and grace. In the center we see the suffering
“Son of Man,” the vicarious, atoning Savior. On His right hand a penitent and
believing malefactor, who that day is promised to be with Him in Paradise; on
the left, an impenitent rejector and blasphemer, who, from the side of that same
Savior, goes down to the second death. How sublimely simple the lesson, and how
comprehensive. Here every great truth about sin and salvation, mercy and
judgment is representatively hinted. Look at the truth taught about SIN:

Mr. B.W. Newton well says that in these three crosses we have a whole system of
practical theology. Our Lord Jesus Christ is in the midst—the Mediator in Whom
and through Whom we have eternal life. On one side the unbelieving thief, who
abides in death; on the other the believing thief, who enters into life: so
that, as we look from one to the other, it is as though we “passed from death to
life, through Jesus Christ our Lord.” The Transfiguration should rank in our
thought, as, in one aspect, the supreme event of our Lord’s human life, being
the only occasion when His Godhead was fully revealed, the glory and majesty of
that disclosure being more than human eyes could bear. Up to that point, His
humanity was rather a cloak obscuring than a robe revealing His Deity; and, from
that point, until His resurrection and ascension, the obscuration was even more
complete. But, to prepare disciples for the awful tragedy before them, He
permitted them for once to get a glimpse of the Son of Man coming in His glory
and the kingdom of God, not in mystery but in power. The Resurrection of our
Lord is without parallel as the one greatest event that has ever taken place.
Only His Incarnation and Transfiguration deserve to be classed with it; and His
final advent will complete the fourfold series with a full, final manifestation
of His essential majesty, sovereignty and glory. The Resurrection must not be
regarded as an isolated fact or event, but as incorporated with the rest, and
with the whole consistent body of supernatural working inseparable from the
whole Christian system and constituting it. A bird is fitted for flight not by
its wings alone, but by its whole structure—its shape, and the hollow,
cylindrical bones, filled with air, make it buoyant. A pyramid’s apex is but the
crown of a pyramidal structure, itself a little pyramid, and all the lines and
angles of the larger conform to the pattern of the smaller. So our Lord’s
Resurrection was but one feature and phase of a life that is throughout
supernatural and superhuman. He was miraculously conceived, miraculously taught
and wrought, miraculously rose and ascended, and His final reappearance will be
throughout a miraculous manifestation. The Resurrection has two great aspects
which need to be looked at side by side, as they have a close mutual bearing:

1. As related to our Lord Himself

2. As related to the disciple

1. Historic. An unprecedented event. Firstborn from the dead to die no more.

1. Type and pledge of believer’s Resurrection (Philippians 3).

2. Prophetic—crown of all prophecy (Acts 2:24-31)

2. Establishing Faith in the Scriptures and in Him

3. Messianic—Demonstration of His Deity (Romans 1:4)

3. His Resurrection the model and measure of the believer’s life (Romans 6)

4. Miracle—greatest miracle—all miracles in one

4. The pledge of supernatural life and power in Him

5. Beginning of Exaltation coupled with ascension (Ephesians 1)

5. Making possible and real a life in the Heavenlies even now (Ephesians 1)

6. Lordship of universe (Ephesians 4), “That He might fill the universe”

6. Secret of the pleroma—fullness of God in believer (Colossians 2)

7. Secret of Pentecost (Acts 2)

7. The Indwelling of God by the Holy Spirit

8. Victory over Satan (Hebrews 2)

8. Guaranty of power over all foes, world, flesh, Devil, Death

9. Complete Atonement

9. Justification assured (Romans 4:25)

10. Precursor of Final Advent

10. Basis of Missions—gospel to a dying world

Our Lord’s Resurrection is given such prominence in the New Testament that it is
more referred to than even His death, and for a sufficient reason, for without
resurrection even His death would have had no saving power (1 Corinthians 15).
The words of Romans 1:4, are of vast importance:

“Declared to be the Son of God with power, according to the Spirit of Holiness,
by the resurrection from the dead.”

Here is an explicit statement that in this event is to be found the one all
sufficient, convincing, irresistible demonstration of the Deity of Christ. The
whole sentence is emphatic—“declared”—characterized by precision, definitely,
distinctively set forth; “with power,” “according to the Spirit of Holiness”—a
phrase nowhere else found. The importance of the Resurrection of our Lord is set
forth in scripture from many points of view, and the following should never be
lost from view:

1. The fulfillment of a great Prophecy, in fact a center and keystone of all
Messianic prediction (Acts 2:24-31).

2. The perfect demonstration of our Lord’s Deity, including His ascension, which
is connected with it as another stage in His upward progress from the lowest
Hades to the highest Heavens. Compare Ephesians 1:19; Ephesians 4:8-10.

3. The consummation of all miracle, itself not only the chief miracle, but all
wonders in one, the deaf hearing, the blind seeing, the dumb speaking, the
palsied limbs moving, when His dead body again heard and saw and spoke, and
moved and walked.

4. The beginning of all Resurrection, a wholly unprecedented event. There had
been reanimation, resuscitation of dead bodies before, but He was the first to
rise to die no more. It was the inauguration of a new order and era.

5. The basis of all justification to the believer (Romans 4:25; John 16:8-11).
Had He himself remained under the power of Death, how could He deliver others
who were under its penalty?

6. The type, pledge and pattern of the believer’s resurrection (1 Corinthians
15; Php 3:10-11). Hence “the first fruits,” a sample as well as forecast of the
coming harvest from the grave of buried saints.

7. The model and measure of the believer’s spiritual life (Romans 6:4; Ephesians
1:19; John 11:25-26. “Like as” He was raised, to die no more, “even so we also,”
identified with Him in death should be also in resurrection and henceforth walk
in newness of life.

8. The basis of the Gospel message to a dying world. In the Acts of the Apostles
and all the Epistles, Christ’s Resurrection is the engrossing theme of pen and
tongue, the central fact to be witnessed, and used to justify faith and hope.

9. The signal judgment upon Satan as having “the power of Death” (Hebrews
2:14-15). In the so-called “Golden Legend” there is a singular passage
representing all Hades as declaring that if the dying crucified One of Calvary
comes hither, He who called Lazarus back from the dead, will break the dominion
of the Devil in the realm of Death.[1] [1]The Psalms in Human Life, pp. 110-112

10. The condition of the Pentecostal Gift of the Spirit (Acts 2:32-33; John
16:7). In both these passages the descension of the Spirit is made dependent on
the ascension of our Lord. From all points it was an event without parallel,
nothing before or after it, comparable to it. In its manifold relations to our
Lord Himself, the vindication of His claims and the consummation of His work; to
the believer in his justification, sanctification and glorification; and to the
proclamation of the Gospel, it is absolutely unrivaled in importance. Hence
Satan will never cease his efforts to make Christ’s resurrection a myth, a
tradition, an uncertainty, or even a fabrication, or to rob it of all its
essential reality by spiritualizing it as an expression for the survival of the
influence of a good life.


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  CHAPTER 43: 42. LINKS BETWEEN THE HISTORICAL AND ETHICAL
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Links between the Historical and Ethical

Chapter 41 So pervaded are the narratives of scripture with the didactic and
ethical element, that all its biographical and historical parts seem dignified
by a moral purpose, teaching truth by example. The prophetic and historic are
therefore so close of kin that the history seems another form of prophecy,
imparting instruction at the time present and typically forecasting the time to
come. The Bible becomes a picture and portrait gallery, where lessons are so
taught as to impress even those dullest of comprehension. And every line and
lineament is full of meaning.

There are parables in action as well as in diction—lessons taught in acts as
well as words. The eye is quicker to see than the ear to hear; and the
imagination is more easily impressed and the memory stored with truth which
takes visible form. Parables in action like those in discourse are often left
unexplained or partially unveiled, to stimulate curiosity and docility, the
deeper meaning half hidden behind the veil of a miraculous work, a strange
occurrence, to be fully disclosed when prayerful search draws the veil aside.

Scenic representation appeals to the histrionic sense. History is God’s age long
drama with its grand acts, its many scenes, its countless actors, and the whole
world and universe the stage and theater; only these are not fictions, but real
august transactions. Details may be comparatively unimportant, because they are,
like drapery and scenery, mere accessories to the main end—the great lesson God
would teach, upon which attention should principally be fixed.

It is a singular fact that every great representative scene in Bible history
seems meant to teach some marked lesson, and that such lessons are seldom, if
ever repeated.

Take for example the following scenes in Old Testament history, and observe how
they stand alone in the peculiar example which each furnishes of some particular
grace or virtue:

Scene or persons

Exemplifying

Noah building the Ark

The Principles of Service

Abram leaving Haran

The Obedience of Faith

Jacob at Peniel

Self-surrender

Joseph and his Brethren

Forgiving Love

Moses interceding for Israel

Self-oblivion

Joshua and the Angel of the Lord

Submission to Leadership

Gideon and the Three Hundred

Victory through Weakness

Samuel brought to the Temple

Maternal Consecration

David’s encounter with Goliath

Courage of Faith

Solomon and his Prayer

A Wise Choice

Balaam and the Princes of Moab

The Evil of Compromise

Elijah on Mount Carmel

Power in Prayer

Daniel in the Lion’s den

Safety in the Will of God

Nehemiah at the Court

Zeal for God’s House

Noah was a typical witness and workman. He conformed to a divine message; he
preached a hundred years without a convert; and he proved that he believed his
own message by building the ark. He thus represents threefold fidelity: to his
mission in his long and patient preaching; to his master, in indifference to
outward success and a world’s verdict; and to himself in consistency with his
own doctrine.

Reference has already been made to Abraham as the typical believer, father of
the faithful, and example of the obedience of faith. He was a threefold exhibit
of how believing in the Lord is the basis of a righteous character, leading him
implicitly to trust His word, follow His lead and accept His will, though such
trust seemed at times credulous, such obedience blind, and such surrender almost
servile. He also shows how trust was vindicated by fulfillment, obedience
rewarded by blessing, and surrender compensated by marvelous interposition.

Jacob, at Peniel, teaches us how the highest success is linked to apparent
failure, and victory to defeat. It was not while he wrestled that he got the
blessing, but when by the shrinking and dislocation of his thigh he could no
longer wrestle but only hold on and supplicate, that he got the blessing there
and then and the new name of “wrestler of El” as his memorial—a singular
illustration of the sanctification that comes not by our works, but by
abandoning self-effort and letting God have His own way.

Joseph’s treatment of his brethren is perhaps in all the word of God, the finest
example of Love, unselfish, sympathetic, forgiving and magnanimous. That
forty-sixth chapter of Genesis is the counterpart of the thirteenth of first
Corinthians—the latter a description in words unrivaled in literature; the
former a delineation in acts unsurpassed in narrative. Hear him, as he bids the
guilty brothers “draw near,” apologizes for their crime, quiets their accusing
conscience, points to the providence behind their treachery and assures them
with the kiss of affection.

Moses was a typical Legislator; he received his instructions from the universal
Lawgiver; he exercised all authority as a mere vicegerent; and he mediated
between God and men, transmitting God’s Word to them and pleading their cause
before Him.

Moses before Jehovah (Exodus 32:30-35), is the noblest example of Old Testament
Intercession, to the point of complete self-sacrifice. The people had committed
a sin so flagrant, blasphemous, presumptuous, that it came near to being
unpardonable. With Sinai in sight, and the canopy of God spread upon its summit,
with the echo of God’s voice of command yet in their ears, they actually made a
calf of gold, and set it up as a god, dancing nude heathen dances about their
idol! God was very wroth. His holy anger burned like a consuming fire, and there
was danger that the whole of the sinning people would be swept away before His
indignation; Moses ventures to intercede, and offer himself as a sacrifice, if
by such self-offering the sin of the people may be atoned for. He was willing
himself to perish, if by such vicarious suffering Israel may have a further
probation! It is a case of man’s perfect self-oblivion for others’ sakes. Comp.
Paul, Romans 9:1-3, in his anxiety for Israel.

Such a spirit is, perhaps, the nearest reflection of Christ’s own infinite Love,
and is very rare. If we seek modern examples, we may do well to study the life
of Francis Xavier, who, misguided as he was, spared not himself any privation or
suffering, shrinking not from death itself, to save the heathen. Ignatius, in
the arena facing the lion, and saying, “I am grain of God; I must be ground
between the teeth of lions to make bread for God’s people!” and Captain Allen
Gardiner, dying of starvation for the sake of the Tierra del Fuegians, are
likewise examples.

Joshua’s laying down his authority at the feet of the “Captain of the Lord’s
Host,” is the typical example of the general in chief becoming only a common
soldier, when the true Commander appears on the scene. It is the recognition of
“Higher Law” and Supreme Authority, man yielding his scepter into a divine hand,
and gladly following instead of leading, like Constantine, when laying out his
imperial capital at the Golden Horn, saying, “I am following One who is leading
me.”

Gideon and his three hundred is the great example of the fact that God puts no
stress on numbers. Sometimes “the people are too many,” and will take all the
glory of their success, and so He must reduce their strength to weakness, and
displace their sharp weapons by broken pitchers and lamps, if they are to see
that it is not with the Lord a matter of saving by many or by few—that His is
the battle, and His the victory.

Samuel brought to the Temple, as a weaned child, there to minister in his linen
ephod, and to become recipient of divine visions, and as a lad be established as
Jehovah’s prophet in the eyes of all Israel, is the unique example of a mother’s
consecrating piety and of the potentiality of childhood. As John Trebonius,
Luther’s teacher, lifted his scholar’s cap before his pupils because he saw in
them already the future burgomasters, chancellors, doctors and magistrates, we
are to recognize the possibilities latent in a pious childhood, and the
sacredness of begetting, bearing and rearing offspring for God.

David’s encounter with Goliath teaches, as no other example does, how we can do
great battle for God if two conditions are met: if we are fighting with trust in
Jehovah’s name and strength, and if we are using the weapons with which we are
experimentally familiar. It is not the learning of the schoolmen or the armor of
the controversialist, but the simple methods of the witness that God uses to
smite boastful arrogance in the forehead. To Solomon’s wise choice (1 Kings
3:5-15), we have adverted. This is made emphatic, that, when the Lord said, “ask
what I shall give thee,” his “speech pleased the Lord,” for he chose what would
best fit him to rule—“an understanding heart to judge the people.” In the East,
absolute despots made even life and death hang on their whim. Hence the supreme
need of a clear insight and impartial equity, in administration. Solomon asked
both and because he chose unselfishly, not what would please himself but profit
his people, not what would gratify self, but glorify God, He gave him what he
had not sought, riches and honor and long life—a grand illustration of Matthew
6:33—that when the first things are put first, the secondary are given unsought.

Balaam was the typical compromiser; he sought to serve Jehovah and yet a heathen
ruler; he had prophetic gifts, but perverted them to divination; he worshipped
the true God and yet was a slave to greed. He constantly vacillated and
oscillated between two motives—the desire of selfish promotion and the fear of
offending Jehovah—and, to an almost incredible degree, ventured in a path of
disobedience after direct warning and restraint.

Elijah on Carmel, 1 Kings 18 : The apostasy of Israel was at its height, God’s
altar broken down, and the sacred fire quenched (1 Kings 16:30-33). Baal being
the Sun-god, a test by fire was natural, and Elijah proposed that the true God
should be known by His answering by fire. The appeal of Baal’s worshippers was
all day long, but in vain; the Sun-god sent down no burning ray. Then Elijah
drenched his offering and altar, until it became sure that the fire that
consumed them could be no natural flame, and, after a moment’s appeal to Jehovah
with no repetition, the descending Fire of God did its work, and the people
shouted, “Jehovah is the God!” Then the flood followed the fire, after three and
a half years of drought. This great intercessor kept on praying until the “man’s
hand” raised in prayer was seen reflected on the cloud! Comp. James 5:17-18.

Daniel in the Den (Daniel 6): This was the last of the conflicts recorded in the
first half of this book. This Hebrew captive was both beyond reproach in his
outward life and an excellent spirit was found in him; so that his foes could
ensnare him only by his obedience to his God. So they conspired to make his
praying unlawful. But he not only persisted in prayer but took no means to hide
it, and dared the lions for the sake of duty; and not only was he kept from all
harm, but saw those that plotted against his life lose their own in that very
den!

Daniel was a typical exile: he maintained separation even in a heathen
environment; he educated and elevated the very people that carried him captive;
and he compelled his persecutors to acknowledge his faultlessness.

Nehemiah at Court (Nehemiah 1:2): So zealous was this King’s cupbearer for God
and His ruined city and temple that he could not rest even in a palace. Every
step was taken in prayer, at every new stage lifting his heart for divine
guidance, and trusting in His Providence. He was independent and intrepid;
making up his mind what God would have him do, he went on whether others helped
or hindered, disregarding precedents, refusing to abuse his rulership by
self-seeking, and serving instead of being served. He set about rebuilding walls
and reforming abuses, using his authority to stop Sabbath breaking and temple
profanation, mixed marriages and all covenant violations. Nehemiah is one of a
very few of whom no fault or folly is recorded.

Saul, the King, is evidently a type of a man who begins well and ends ill. The
one impressive thought in connection with him, is the disastrous end to which a
man may come at last, notwithstanding a promising beginning. He and his three
sons all die in one day. Pursued by the archers and charioteers of the enemy (1
Samuel 31:3; 2 Samuel 1:6) and wounded in the stomach, his shield cast away,
Saul fell on his own sword and died. The Amalekite’s story (2 Samuel 1) was
probably an invention to curry favor with David, by claiming to be the slayer of
his enemy. The body, found by the Philistines, was ignominiously stripped and
decapitated; the armor deposited as a trophy in the temple of Astarte, and the
naked, headless trunk affixed to the wall, the head being placed in the temple
of Dagon (1 Chronicles 10:10). Perhaps these humiliating details are recorded to
show how emphatically this first king of the Jews was forsaken of the Lord. What
a forty years’ reign!

Note the steady downward progress of sin—the final result of yielding to
temptation. Every man is sure to be tempted, and there is no escape from one of
two courses: he will go down or up, but cannot stand still. We read in James
1:15 : “When lust hath conceived, it bringeth forth sin: and sin, when it is
finished, bringeth forth death.” And again in James 3:15 : “This wisdom
descendeth not from above, but is earthly, sensual, devilish.” Sin begins by a
wrong desire, which ripens into a wrong act, and finally brings spiritual
death—first the earthly level; then the sensual depths, and at last the
devilish.

We may represent this by the steps of a staircase. Here is a middle landing—

Exposure to Temptation— where every man stands.

What are the steps downward?

1.—Trifling with temptation 2.—Yielding to it, with misgivings and reproaches of
conscience 3.—Habitual yielding, so as to be often overcome, and feel less
compunction 4.—Utter slavery to the sin, bound in the cords of habit
5.—Abandonment by one’s self and by God to the power of evil 6.—Utter
enslavement by the devil, as not only his victim, but his agent in tempting
others

7.—Hell What, now, are the upward steps traced from the bottom up?

7.—Heaven 6.—Becoming a succorer of other tempted people 5.—Beloved of God,
taken up into the sphere of His own love 4.—Acquiring a gracious self-control
3.—Overcoming habitually 2.—Overcoming for the time 1.—Taking the attitude of
resistance to temptation The question is:

“which way?”

We may trace Saul’s downward steps:

1.—Parleying with sin (1 Samuel 13:8) 2.—Yielding and disobeying (1 Samuel
13:9-14) 3.—Habitually yielding (1 Samuel 15:9-23) 4.—Rejected of God (1 Samuel
15:23-35; 1 Samuel 16:14) 5.—Self abandoned (1 Samuel 28:6-20) 6.—Aiming to
destroy others (1 Samuel 18-24) 7.—Destroying himself (1 Samuel 31:4-6)

There are two representative cases of our Lord’s dealing with the highest human
types of moral excellence apart from regenerating and sanctifying grace; and
they are very significant. The first is Nicodemus (John 3) and the other, the
nameless young Ruler (Matthew 19:16-26) whom Prebendary Webb-Peploe thinks to be
identical with Saul of Tarsus.

These two men both appear to be the supreme product of a legal obedience,
upright and externally blameless, courteous, sincere, lovable and attractive.
The rich young ruler may stand as the last hope of his race, and Jesus,
beholding him, loved him. Both Nicodemus and he accepted our Lord as a divinely
sent teacher, and both were in their moral characters and conduct above
reproach. Yet to Nicodemus our Lord suddenly revealed the fact that, without a
new birth from above he could neither “enter” nor even “see” the Kingdom of God.
To the righteous young ruler He as suddenly revealed the fact that beneath all
his faultless external righteousness lay a heart essentially enslaved to greed
and worldliness, that he was practically an idolater and needed a supreme
master. Both lessons are essentially and ultimately the same though taught in
different terms and seen from different points of view. Neither were hypocrites
but both were formalists; ensnared, one by Rabbinical learning and
self-righteousness; the other by a refined form of selfishness; both needing as
much as anyone else the inward change.


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  CHAPTER 44: 43. THE ILLUSTRATIVE TYPICAL ELEMENT
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The Illustrative Typical Element

Chapter 42

Biblical events are at once actual and typical; as historic occurrences they
have an immediate and obvious value; as ethical events they may have at the same
time an ultimate and obscure suggestion, or may have a prophetic significance as
a forecast of things to come. While it is never safe to deduce a doctrine from
an event or transaction, whenever any doctrine is elsewhere explicitly taught,
it is safe to find both confirmation and illustration in the event. This rule
prevents running typology into excess. When our British forefathers of the
Elizabethan age were about to act upon the stage a historic age or epoch they
used first to represent in dumb show a scenic representation of the chief
personages of the period in a pageant. We may imagine our great Divine Teacher
as affording us such a spectacle, and the various personages of the Sacred
narrative, defiling before us in a figurative procession, each meant to convey
some wholesome encouragement or warning by showing us how good and evil
respectively appear when seen in a true light with their sure, ultimate results.
All history thus becomes to us a succession and procession, not of events
merely, but of divine lessons in truth and duty, not one needless or useless or
out of place. In Numbers 19:1-10 we have an ordinance concerning the Red Heifer.
In Hebrews 9:13 is the solitary reference to it in the New Testament, and it is
noticeable how, not the blood but the “ashes of the heifer, sprinkling the
unclean sanctifieth to the purifying of the flesh.” We are therefore to look in
the use made of the ashes, for the special typical lesson intended. The color of
the heifer—“red”—hints the red earth which gave to Adam his name, and the
scarlet hue of guilt and of the blood that atones for sin. Every rite connected
with the heifer—slain without the camp, and defiling all who had contact with
it, etc., all point to a peculiar identification with the corruption of sin. But
the main point is the fact that the entire ashes were used to make a lye, five
times called a “water of separation” kept especially for sprinkling those who by
contact with death and decay had been defiled.

We pass by many interesting points to notice the time when this ordinance was
instituted—not at Sinai, but as though an afterthought, first coming before us
after the sentence of exclusion from Canaan—with the long sojourn before the
people. In a desert the system of Levitical sacrifices would demand more victims
than could be found. But one heifer’s ashes would suffice for a lye for a long
period, and it is said that only six were burnt up to the destruction of the
second Temple. The most illumining view is that this Red Heifer typified the
permanent effects of our Lord’s sacrifice; the “water of separation” hinting how
the ordinance of the Lord’s Supper, for example, perpetually commemorates and
applies the one finished work of Atonement, “cleansing the conscience from dead
works to serve the living and true God.” Whereas in every other sacrifice there
must be each time the blood was sprinkled, a new victim, in this case the ashes
of the one victim might be used for thousands of those who required cleansing.

We are more than safe when the Word itself authorizes a typical interpretation
of an event.

Take as an example the narrative of the Lifting up of the Brazen Serpent, in
Numbers 21:6-9, as interpreted by John 3:14-16; John 12:32.

Looking at this event in its declared symbolic import, we find many most
suggestive correspondences and contrasts. It is a pictorial exhibition of
Salvation from Sin by Faith in God’s Approved Sacrifice and Substitute. There
is, therefore, a threefold symbolism: of Sin, Sacrifice, and Salvation.

1. Of sin, as venomous, permeative, destructive—a moral virus introduced into
man’s very constitution by that old serpent, the Devil—spreading from part to
part, burning in the very blood, growing worse and worse and ending in death
both physical and spiritual. The sting of a serpent has an immediate effect on
the blood, the fountain of life—then the nerves, both sensor and motor, rapidly
reaching the brain, the great nucleus of nerve force.

2. Of Sacrifice. The brazen serpent reminds of Him who was made sin for us,
though He knew no sin, as the brazen image was like the serpent but without its
sting or venom. The fact that the serpent was coiled about the cross piece of a
banner staff, is also remarkable, for if so, a cross was before the eyes that
looked and lived. And again let us observe that in both cases the efficacy of
the means used depended upon the divine will and plan. It was Infinite Love and
Grace that sent the Son to be the Savior of the world and connected salvation
with the look of Faith.

3. Of Salvation. The Power of God was immediate and complete in its work.
Whosoever looked, lived, without regard to the stage of the disease or any other
state of the bitten one. The invitation was universal, the condition single and
simple, the deliverance instantaneous.

Faith is beautifully hinted in the look which brought healing—something too
simple for definition and needing none—faith that led to implicit obedience,
submission without reasoning as to the mode of cure or waiting to understand its
philosophy—faith that abandoned all self-help, and took a proffered gift of
life. In the Bodleian Library, Oxford, is a picture illustrating a valuable
manuscript. A cross occupies the center, dividing two groups. On the left are
serpents, on the right none. Moses is seen, and back of him, one who with arms
crossed is looking at the serpent on the cross—healed. On the other side are
four representative figures: One, kneeling before the cross, but looking not at
the brazen serpent, but at Moses, as though depending on his priestly
intervention; another, lying on his back, a serpent at his ear, even in
extremity still harkening to evil suggestion; a third, binding up another’s
wounds as if expecting some immunity through good works; a fourth fighting off
the serpents as if depending on fleshly energy. The picture is too true to life;
for alas, how many, instead of simply trusting in God’s dear Son, are looking to
man’s help, resorting to self-help, or still surrendering to the Devil.

Inferior scenes often supply singularly beautiful illustrations of spiritual
truth, for example the narrative in 2 Kings 8:4-5, of providence and prayer. The
woman whose son Elisha had restored to life, after she had been absent in the
land of the Philistines seven years because of famine, appeals to the King for
her house and land. Just at that very hour the King, talking with Gehazi, had
asked him to tell him of this greatest miracle of Elisha; and, while he was
reciting this story, in came the woman herself, and Gehazi had the confirmation
on the spot of the strange and incredible story he had told the King. What an
illustration of the manner in which the Hearer of Prayer can make use of exact
coincidences to demonstrate the efficiency of prayer. An instructive
illustration of the Energy of the flesh as opposed to the Power of the Spirit is
found in 2 Kings 2:15-18.

Some who had seen the miraculous crossing of the Jordan by Elijah, but not the
rapture into Heaven, urged Elisha to authorize a thorough search for Elijah’s
body, as though the Spirit of the Lord would lift him up from earth only to cast
him down, wounded and helpless, upon some height or into some ravine! With the
physical strength of fifty men they propose to supplement the work of the
Almighty. Of course the prophet refuses to sanction a procedure so vain and
irreverent. They urge him, until as from sheer wearisomeness with their carnal
importunity he withdraws opposition, leaving them to search for ten days in
vain; and then he reminds them that from the first he had foretold the futility
of their effort. In 2 Kings 5, the narrative of Naaman’s healing from leprosy is
an unparalleled illustration of salvation, especially in the following points:

1. The universality of sin and need. Naaman, despite his rank and deeds was a
leper, needing cleansing.

2. The insignificance of God’s instruments—a little nameless maid who waited on
Naaman’s wife.

3. The unpurchasable character of Grace. Cure not to be bought nor rewarded with
even princely gifts.

4. The impartiality of a true messenger. No homage paid to the artificial
distinctions of human caste.

5. The efficacy of divine ordinances. The waters having no inherent healing
power but being God’s appointed means.

6. The simplicity of Salvation. No great thing demanded but only an act of
simple obedience.

7. The completeness of conditions. No cure until the sevenfold dipping in the
Jordan was accomplished.

8. The certainty and immediateness of blessing. The cure instantly followed the
absolute compliance. The visit of the Queen of Sheba to Solomon (1 Kings 5)
seems to be a forecast of the believer’s experimental knowledge of Christ as
Savior and Lord; and there are so many suggestions of resemblance that some have
construed it as another biblical “allegory.” Note some of these very instructive
hints:

1. She was drawn to Solomon by hearing of him, especially “concerning the name
of Jehovah.”

2. She came herself to prove him with hard questions which none others could
answer.

3. She brought with her a tribute of homage and of worship.

4. She saw for herself and found all reports but confirmed and surpassed.

5. She pronounced those especially happy who were honored with his presence.

6. She found all her secrets unveiled and the questions of her heart revealed.

7. He gave her all her desire and “royal bounty” beside.

John 13:10-14. He that is washed needeth not save to wash his feet, but is clean
every whit. Ye also ought to wash one another’s feet.

Here beside the primary lessons of humility and service is taught a more hidden
or less obvious lesson that, when once regenerated, there is no need of
repeating that experience; and henceforth we need only to regulate our daily
walk. One who comes from a bath is clean, save as by the way, his feet have
taken the dust of the road, a simple laving of the feet restores the cleanness
of the whole person. So, after cleansing from guilt in the blood, and reception
of the new nature by the Spirit, our only further need is that from day today
the washing of water by the word shall keep our walk scriptural and spiritual.
We are to watch our daily life as disciples, and apply the teachings of the Word
and the example of Christ to the correction of errors of thought, word and deed.
And by the same Scripture teaching are we to wash one another’s feet, rebuking
error and evil, and helping to make the walk of fellow disciples faithful and
obedient. In Galatians 4:21-31, the historical narrative of Hagar and Ishmael is
presented as having a deeper allegorical meaning than the mere surface reveals.
This Hagar is Mount Sinai, which gendereth to bondage. Sarah represents grace,
and Isaac, her son, the liberty of faith. Hagar represents law, and Ishmael, her
son, represents the bondage which unbelief engenders. The territory in which
both for a time sought to live together is the believer’s own experience. But
the two are incompatible and irreconcilable. Faith and unbelief, liberty and
slavery, love and fear, hope and despair, cannot abide together. And God says to
every child of His, “Cast out the bondwoman and her son, for there can be no
common inheritance for the son of the bondwoman and the son of the free woman.
Give your heart wholly to the dominion of grace and faith.” The same lesson is
taught in Hebrews, in that other parable of Sinai and Sion. Leave the mount that
quakes and burns, with its blackness and darkness and tempest and trumpet and
awful voice of law; and live on Mt. Sion, the place of the King’s palace, with
its holy memories, experiences and prospects. There you look back to Calvary’s
cross, up to heaven’s daily blessing, and forward to the far but near horizon of
the blessed Hope. Faith reconciles, faith saves not only from Hell but from the
inward Slough of Despond and the torments of fear. Faith makes real the
encampment of God’s holy angels about the believer and the fellowship of all
redeemed souls in heaven and earth. Faith makes you conscious and confident of
your heavenly citizenship, and your interest in atoning blood, which calls not
for vengeance but for mercy.


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  CHAPTER 45: 44. MISUNDERSTANDINGS AND PERVERSIONS
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Misunderstandings and Perversions

Chapter 43 The tenacity with which erroneous views continue to be held is often
greater than the persistence shown in maintaining truth. Misconceptions, often
corrected, reappear with surprising vitality, and perversions of scripture
exhibit a perseverance of survival which can be best accounted for by diabolical
malice. Hence the preeminent need of getting correct and consistent views of
scripture, distrusting any view of any passage not in harmony with the general
tenor of the inspired Word. The first aim of Bible Study is to get at the true
mind of God. When it is said that David put the Ammonites “under saws, harrows
and axes, and made them pass through the brick kiln” (2 Samuel 12:31), it does
not mean that he cut them up or burned them up, but put them to certain forms of
labor. When Jehovah is said to be a “jealous God,” no mean, malicious feeling is
ascribed to Him, but only His desire and determination not to allow His worship
to be corrupted by idolatry or His people’s devotion to Him to be shared with
rival deities (Exodus 20). When our Lord declares that He “came not to send
peace but a sword,” and to set even parents and children at variance (Matthew
10:34-36), we are not to understand this as the motive and design, but as the
consequence and result of His mission.

It is a mistake to infer from the use of past and present tenses in Isaiah 53 :
“He is despised and rejected of men;” “He was cut off out of the land of the
living,” etc., that this refers to some servant of God, then living, or who had
already died. This is to overlook the fact that there are prophetic tenses; and
that one way that prediction shows its divine character is that it speaks of
future events with the same air of certainty as if already accomplished. It is
the assurance of omniscience that foretells and omnipotence that will surely
accomplish.

Italicized words, which indicate what is supplied by translators, to make the
sense clear, sometimes not only obscure it, but introduce foreign conceptions.
Some scholars boldly take the position that all such supplied words are a
needless and unwarranted addition; that where the original plainly implies them
they need not be italicized; and, where it does not, they should be omitted.
Where God’s Spirit leaves a blank, we may only at risk, attempt to fill it. In
Acts 2:41; Acts 2:47, we are told how converts were added—translators have
supplied “unto them,” and “to the church,” which latter is not authorized by
very few manuscripts. The inspired phrase found later on, “added to the Lord”
(Acts 5:14), suggests that the meaning may be in all cases—added to Himself as
disciples—a possible hint of the vast difference between divine converts and
human proselytes (Matthew 23:15). When man adds converts they are often his own
followers or adherents of his sect; they imitate their teacher and leader,
reflecting even his vices, and are like Corinthian schismatics who boasted, “I
am of Paul,” “I of Apollos,” “I of Cephas.” But when God adds to Himself the
bond cannot be too close and involves no risk.

Much misunderstanding invests that whole teaching of 1 John 2:29 to 1 John 3:10.
This is often taken to mean that the commission of any sin invalidates all claim
to sonship! To this we have referred, but it needs more emphasis. This is
obviously a total misconception, as appears from three points of view.

1. The affirmation of incapacity to sin is made of “whatsoever is born of
God”—that is so much of the disciple as constitutes the divine nature in
him—whatever in us does sin it cannot be what is born of God and is His seed.

2. The sinning referred to is a continuous and habitual sinning, not an
occasional lapse into sin. He that is born of God does not go on sinning—the
tense is a continuous present—he cannot go on in sin, because he is born of God;
if he does he is a child of the Devil, who goes on sinning from the beginning.

3. The inspired writer himself acknowledges that a regenerate disciple may sin
and points to the provision for such lapses into sin, in the atonement of the
heavenly Propitiation and the advocacy of the heavenly Paraclete. While he
writes to disciples so that they may not go on sinning, if any do sin, he
reminds them of the perfect provision made for such failures (1 John 2:1-2).

How shocking the perversion of Predestination and Election to blank Fatalism!
God would encourage man in coming to Him by first coming to man; in choosing Him
by first Himself choosing man; in depending upon Him by assuring him that He
will keep him in such dependence. The practical truth of Election is that, in
every step and stage of Salvation it is God who leads the way and makes all the
advances. He sought the lost sheep till He found him and then laid him on His
shoulders and bore him to the fold. Instead of making us feel helpless and
hopeless, Predestination should stimulate us to action and advance by the
assurance of His omnipotence beneath and behind our impotence. We should learn
to spell “persevere” out of “preserve”—where the same letters are found, and to
“keep ourselves in the love of God,” by the confidence that He is “able to keep
us even from stumbling.” To lie back supinely in unbelief and apathy, saying “if
I am to be saved I will be;” or, because “God must do all,” is not only a
shameful perversion of Scripture doctrine, but it is worthy only of an idiot or
incurable fool, and is often a mark either of voluntary rebellion or hopeless
folly. The statement in James 2:17-26, that Faith cannot justify, without
works—is grossly misunderstood to mean that works are necessary to justification
in God’s sight—a doctrine so diametrically opposed to the Spirit’s teaching in
Romans 3; Romans 4; Romans , 5, as to seem to some irreconcilable. But we have
seen elsewhere how this conflict is avoided. The sinner is justified before God
upon the sole ground of faith. Works do not help, but hinder, for they become a
basis of supposed merit or desert. The believer should however be, as such,
justified before the world, and it is by works of love that the life of faith is
indicated and vindicated in the sight of men, the fruit showing the tree to be
alive and growing. In one case the question is, how is a sinner saved? By
believing. In the other the question is, how is a believer to prove his faith?
By bringing forth its proper fruits. The word justify here is used, not of
making righteous, but of defending oneself against accusation by proving it
groundless; after I am justified by faith god-ward, I am to justify my faith,
man-ward.

Few perversions are more serious than that of the so-called Kenosis (Php 2:7).
“He made Himself of no reputation”—literally, “He emptied Himself”—is taken by
some to mean that in some strange way our Lord laid aside not the externals of
His glory and rank only, but so divested Himself of omnipotence, omniscience, as
to become liable to infirmities of weakness and errors of ignorance, like other
men. This is resorted to as an apology for His supposed mistakes in His
teaching. If a rationalistic criticism seeks to invalidate His endorsement of
Old Testament history and prophecy, or get rid of any obnoxious utterance, it is
easy to say that He reflected the current errors, traditions, and superstitions
of His day!

Such concessions involve us in perplexities far greater than any they solve.
They leave us without any infallible Teacher. Here a solitary sentence and a
single word is assumed as a sufficient basis for impugning the whole final and
decisive authority of the Son of God, and the more positive His teaching the
easier to evade its emphasis by making it one of the examples of the Kenosis!
Without attempting to enter into a discussion of this mischievous and dangerous
theory its importance demands a few words of caution:

1. No sound exposition ever bases an important doctrine on a solitary text,
especially when confessedly obscure, and unsupported by other testimony.

2. No being like the Son of God could divest Himself of the very essentials of
His personality. He might sacrifice externals, and consent to a humiliation of
outward form and condition, but how could He the all-wise become ignorant, and
the Infallible, imbibe and teach error?

3. He constantly averred that, however He may have held in suspense His divine
nature and attributes for a time, He as a servant, received from the Father both
His authority and His message—that what He did He wrought by His power, and that
what He spoke, He spoke under His guidance, even to the very words (John 17:8;
John 8:26; John 14:10, etc.).

4. If the Epistle to the Philippians teaches the Kenosis or self-emptying, the
companion Epistles to the Colossians and Ephesians even more emphatically teach
the Pleroma or divine filling. If He emptied Himself therefore it was but the
signal for such infinite fullness as defies description. One Epistle must supply
a commentary on the other (Ephesians 1:22; Ephesians 4:10; Colossians 2:3;
Colossians 2:9). No perversion can well be more ingenious or complete than the
wide spread misinterpretation of 1 Corinthians 11:27; 1 Corinthians 11:29. To
this day, among the highlanders of Scotland, many believers dare not come to the
Lord’s Table from fear of eating and drinking “unworthily,” of being “guilty of
the body and blood of the Lord, and so eating and drinking damnation to
themselves. No interpretation has ever more overturned both the obvious meaning
of the Scripture in this passage or its general teaching throughout. The
unworthiness, referred to here, is not the unworthiness of the participant, as a
person, but of the participation, as an act—that is, it concerns the intelligent
way of commemorating our Lord’s death. The Corinthian church had perverted the
Lord’s Supper to a semi-pagan feast, and sometimes a drunken revel, in which its
real significance was of course entirely lost sight of, the rich and poor
separated instead of being united in fellowship, and instead of profit, damage
rather resulting to spiritual life. The table of the Lord became a banquet board
and the significance of the bread and cup was lost; there could be no discerning
of the Lord’s body and blood in such a Bacchanalian revel, and the whole
celebration, instead of being a tribute to His atoning work, became rather a
travesty of the solemn tragedy of His death. The word “damnation” is absurdly
out of place; the meaning is that there could be no divine approval of such
conduct, but rather disapproval, no blessing but rather correction and
chastisement. Hence, the further admonition in 1 Corinthians 11:30-33, where the
Corinthians are warned that such a course only brings spiritual sickness and
feebleness and torpor instead of health, growth and service.

How subtle Satan is! If the Lord’s Supper means anything, it is a confession and
constant reminder of our absolute dependence upon Another’s death and life, His
merit and desert; and the Devil uses this very memorial of such dependence on
Him to turn the eye inward in morbid self-examination, to find if possible some
ground of self complacency, to justify our approach. The very rite that was
meant to rebuke legalism is made to foster it! the very caution meant to help us
to come rightly, hindering us from coming at all!


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  CHAPTER 46: 45. DISPENSATIONS, AGES AND COVENANTS
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Dispensations, Ages and Covenants

Chapter 44

Every marked period of the history of the race is characterized by some peculiar
method of divine dealing. The system of laws or principles of administration in
such periods is known as a dispensation, such as the Patriarchal, Mosaic and
Christian; or the period itself during which these methods prevail. The Divine
Ruler chooses His own way of governing mankind, and His earlier methods were
preparatory to the later, and all necessary to the final result, and revealing a
progressive order. The conception of Covenant seems inseparable from that of
dispensations, and fundamental to it. God, from time to time, has chosen to
enter into a covenant or compact with man, a mutual agreement, binding upon each
party, implying therefore mutual obligations, and conditions. By the terms of a
covenant, unfaithfulness, on the part of either party, or failure to fulfill the
conditions, or terms of the compact, forfeits the compact.

These covenants with man all implied more or less intimate fellowship with God,
and promise of blessing; and the condition on man’s part was always obedience.
But the compacts differed in minor respects, both as to promises and conditions,
and as to the seal or sign connected with them, as also in the human parties
contracting. To understand these features is essential to the perception both of
God’s faithfulness and of man’s faithlessness and failure; likewise to
appreciate the nature, necessity and perpetuity of that “new covenant” which
ultimately displaced all the rest.

Each of the first five books of the Bible has a distinctive character. Genesis
is the book of beginnings: this idea of beginning is its dominant, ruling
conception. The Divine purpose is manifest and apparent in its structure, for
there is a threefold beginning: first, with Adam; second, with Noah; third, with
Abram; with each of these three history makes, in a sense, a new start.

Each of these beginnings is marked by a covenant: with Adam, a covenant of life,
of continuance in the favor of God, of preservation in a state of innocence,
happiness and exemption from that death which was the penalty of transgression.
With Noah, it was a covenant of possession; the earth purged by a flood, was
given to him as a dwelling place, with promise of continuance, and preservation
from another flood—in a word, a pledge of continuance of the existing natural
order. With Abram, it was a covenant of blessing, for himself and his seed, and,
through them, for all other families of the earth, in the Messiah. Here, for the
first time, grace, instead of law, appears in the covenant, and marks a stage of
revelation.

Each of these covenants had a condition: with Adam, obedience to one restrictive
command; with Noah, occupation of the desolated earth by multiplication and
diffusion of the human race; with Abram, faith, as manifested in renunciation of
home and kindred, and separation unto God. And to each covenant there was a seal
of confirmation: with Adam, the tree of life; with Noah, the bow in the cloud;
and with Abram, the rite of circumcision; each seal being singularly fitting:
the tree in Eden, the sacramental sign of continued life; the bow in the cloud
connecting heaven and earth, God and man, in harmonious relations; circumcision
in the flesh, an expression of separation and consecration in the spirit, a type
of the subjection of the carnal to the spiritual.

Each covenant had its method of violation and forfeiture: in Adam’s case, by
eating of the forbidden fruit; in Noah’s, by concentration and centralization,
instead of diffusion, as shown at Babel; and in case of Abraham’s descendants,
by compromise with idolatry.

Two other covenants are referred to in the Pentateuch—one at Horeb (Exodus
34:27), and one in the land of Moab, which is expressly declared to be “beside
that which Jehovah made with them in Horeb” (Deuteronomy 29:1). The covenant at
Horeb was one of Theocracy, Israel accepting their great Deliverer and
Emancipator as King; hence, it was signalized by the promulgation of law—a new
code; and its condition was loyalty to a Divine Ruler, its sign and seal two
tables of stone, inscribed by the finger of God. The covenant at Moab was one of
special promise of national prosperity, prominence and permanence. Its
condition, separation from idolaters and submission to the only true God; and
its singular seal was the two peaks of Ebal and Gerizim at the gateway of the
land, a constant reminder of their solemn Amen to all its provisions. It also
hinted for the first time a larger promise and more glorious destiny—a
circumcision of heart which forecast the Pentecostal outpouring and the
Messianic Era. The new covenant differs from all the rest. It is one of
spiritual, not temporal blessing, and made with our Lord Jesus Christ in behalf
of man, and hence forever irreversible and unchangeable. Its sign is the blood
of the cross and it is without conditions, since our Lord is the contracting
party in man’s stead and cannot fail or be faithless.

There is a beautiful hint of the ultimate recovery through the “New Covenant” of
all blessing, lost and forfeited through the old, as represented in all three
primitive covenants, which may be traced in the Apocalypse, where each
forfeiture, under the penalties of law, seems offset by a new favor, under the
final triumph of grace. The death, temporal and spiritual, which followed the
first sin, is at last remitted and banished: “there is no more death;” and
hence, again appears the tree of life in the midst of the Paradise of God. The
confusion of tongues and forcible dispersion that followed God’s visitation on
the sins of Noah’s posterity at Babel give way to one tongue among the
celestials and a new community in the City of God; and hence, the rainbow
appears round about the throne, the new pledge of continuance to the new order.
The degeneracy and destruction that followed Israel’s idolatries and apostasies
give way to regeneration and restitution; hence, the twelve tribes appear
permanently incorporated in the very foundations of the new Jerusalem. This
contrast between the beginning and the ending of the race’s history can be seen
only as the first chapters of the first book of the Bible are compared with the
last chapters of the closing book. Such comparison will make all biblical
history seem like the perimeter of a golden ring, where, after a vast sweep of
thousands of years, we reach the point of starting in the point of finishing.
What was first found in Genesis, is last found in Revelation: Eden, in Paradise
regained; the tree of life; the rivers of Eden in the river of the water of
life; the companionship and converse of God in the cool of the day restored in
the tabernacle of God with men, where there is no decline of day; and, whereas
the curse came on the original Eden, in the new Paradise “there shall be no more
curse.” What appeared as finally forfeited in the fall, is thus seen to have
been only suspended privilege, to be recovered and restored when God makes “all
things new.” It is a wonderful vision of the consummation of grace. All that
lies intermediate, between Eden and Paradise, is the working out of this amazing
scheme of redemption; and the shadows of the midnight, with its darkness that
might be felt, can only be understood in the glories of the eternal noon, with
the light and luster unspeakable of the final inheritance of the saints. In
addition to this covenantal conception is that of successive periods into which
all time, and in fact all duration, is divided.

History, in God’s plan, is constituted of ages, each having its own specific
character and purpose; and these distinctive features need to be examined with
discrimination; the promises, prophecies, ordinances and utterances of the Word,
appropriate to one period, may and often do so pertain, principally, if not
exclusively thereto, as to be misapplied if referred to any other. “Distinguish
the times,” said Augustine, “and the Scripture will be consistent with itself.”

Five great ages, at least, clearly appear in Scripture, all referred to as
distinct, in the one Epistle to the Ephesians:

“Before time began”—“before the foundation of the world”

“Before Christ came”

“The present evil age”

“The coming age” (Millennial)

“The age of ages”—when time shall be no longer

Of these we should get clear conceptions, and there is a hint of an age,
following the millennial, but preceding the Eternal—when the triumphs of our
Lord shall most fully be realized.[1] [1] G.F. Trench,After the Thousand
Years—Knowing the Scriptures. The two ages, which are so contrasted in the
Epistles to the Hebrews, the outgoing and the incoming order—the former
preparing for the latter, and forecasting it—do not lie in the same plane, and
the points of difference are more numerous than those of resemblance. The former
was the shadow, type, prophecy, of which the latter is the substance, prototype
and antitype and fulfillment; the former, ethnic, national, temporal; the latter
cosmic, racial, eternal. One had more to do with the earthly; the other with the
heavenly. Christ was far greater than Moses, Aaron and Joshua combined; the
coming inheritance infinitely superior to the Land of Promise, and the New
Jerusalem to the old, and the throne and Kingdom of the Son of Man to that of
David and Solomon. To judge the future by the past or the present, is to
misunderstand them all and misconceive their relations. As a clear-minded man
has his pigeonholes for distributing his papers, a Bible student needs to have
clearly defined departments of truth, so that he can pigeonhole a precept or
promise or prophecy or observance where it belongs and not refer to one
dispensation or age or economy what belongs to another. And connected with these
distinctions is that other so plainly referred to by Paul, “the Jew, the
Gentile, and the Church of God,” which are never confused in the Word of God (1
Corinthians 10:32).

There is a distinct line which separates the writings of John from other New
Testament Scriptures.

Though all parts of the Word of God are equally necessary to its entirety, all
are not equally important for the instruction of disciples. Even among New
Testament books some have a special present application.

Almost the last words of a saintly teacher, now with the Lord, were, “Brethren,
do not neglect the ministry of John.” He referred to a fact, often overlooked,
that this New Testament writer wrote his Gospel narrative, Epistles and
Revelation last of all of those who contributed to New Testament literature.
This gives John a unique place among New Testament writers, and the more so
because, before he took up his pen a very conspicuous change had begun in church
life. So far as dates are known there is a very noticeable order in New
Testament writings. Up to about the year 65 A.D., the primitive apostolic order
survived in its essential features as appears from I Timothy, Titus, and I
Peter. There are only two orders, bishops and deacons, both officially
recognized, but no sharp line between “clergy” and “laity,” and a distinct line
of separation between the church and the world. That some marked change took
place within about one year appears from the altered tone of II Timothy, II
Peter, and Jude, which are supposed to date about 66 A.D. The Church, as a
witness for God had already begun to fail. Deceivers and corrupters had crept
in; heathen usages, legalism, Judaism, antinomianism and various other forms of
leaven already permeated the whole lump. In the church assembly an order so new
had begun to prevail that individuals loving to have the pre-eminence, were fast
assuming authority, so that one of them refused to receive even John himself.
Whether God, by His servant, approved or disapproved these changes and this new
order, which appears to have become general, we are not left to doubt; for when
John wrote, it was of the church as having failed on earth and needing to be
judged. This conspicuously appears in his Epistles, and in the seven Epistles to
the churches in Revelation 2, 3.

Another remarkable fact must be weighed. For about twenty-five years inspiration
seems to have ceased and no new writings were given to the church from about 66
to 91 A.D., when once more the Spirit spake by John. His writings therefore form
the last messages to the church. It is scarcely an exaggeration to say that the
writings of the beloved disciple thus mark a dispensation, the last before the
Lord’s second appearing, the period of church decline, and the partial
withdrawal of the Spirit’s presence and presidency in the church, the cessation
of miracle and largely of supernatural intervention.

Many, even among believers, strenuously oppose all such views, denouncing them
as pessimistic. But there is a deeper question once asked by the High Priest,
“Are these things so?” (Acts 7:1). Not what is most agreeable to the natural man
and carnal heart, or most flattering to human pride or self-satisfaction; but
what is true, and scriptural, is the prime matter of importance and interest. If
continuous prayerful study of the New Testament reveals anything with certainty,
it is that, about a generation after our Lord’s ascension, decline in doctrine
and piety manifestly began in the primitive church which has ever since
continued; and that decline was marked by the following conspicuous features:

1. Loss of unity and equality among disciples, the multiplication of sectarian
jealousies and divisions, the caste spirit, and the erection of an
ecclesiastical hierarchy, with clerical and lay distinctions, originally
unknown, and a multitude of ranks and orders wholly foreign to the apostolic
age.

2. Loss of spiritual power and separation—conformity to the world, worldly
maxims, methods and spirit; introduction of salaried offices, often very
lucrative, which appealed to avarice and ambition; gradual transformation of the
original assembly into a religious club with large pecuniary outlay and barriers
to the poor.

3. Loss of common witness to the truth, and the Christ-disciples as such ceasing
to bear testimony and relegating distinctive Christian service and activity to a
clerical class; absorption in temporal interests, identification with the world
in its pursuits and spirit; practical union of church and state with consequent
corruption of church life and complication with political aims and compromises.

4. Loss of Holy Spirit control; human government and influence rapidly
displacing the invisible Sovereignty of the divine Paraclete. Artistic and
esthetic standards taking the place of the spiritual; simplicity of worship
corrupted by formalism and ritualism, robes, rites, elaborate ceremonies and
spectacular effects; costly buildings, choirs, clergy and church conduct
generally.

5. Loss of missionary and especially martyr spirit; the declension and final
cessation of evangelistic activity; neglect of souls, and finally a thousand
years of the dark ages, when the church scarcely survived, and there was only a
godly remnant; when all signs of supernatural intervention ceased and prevailing
power in prayer. The Reformation, under such men as Wyclif, Huss, Luther,
Calvin, Knox, Savonarola—revived evangelical doctrine; and the missionary
movements, under Carey and his contemporaries, revived Evangelism. But, despite
the multiplication of missionary organization and activity, the church has never
recovered the spiritual separateness and power of apostolic days. The present
decay of doctrine under the rapid growth of rationalistic criticism, assailing
the Pentateuch, then the prophetic and even Messianic element in the Old
Testament; then the infallibility of Christ as a teacher, and finally even His
Resurrection and actual historic existence, may indicate some of the signs of
the Times.


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  CHAPTER 47: 46. THE MYSTICAL ELEMENT AND THE MYSTERIES
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The Mystical Element and the Mysteries

Chapter 45

Mystery has a special sense in the scripture. It means not a realm of thought
and knowledge forbidding or defying entrance, but an open secret, a hidden
firth, unveiled to the disciple as part of the scheme of grace; something which
it is his privilege and duty to know by the Spirit’s revealing power. Biblical
mysteries are always the most essential of divine teachings and the grandest
unfoldings of His wisdom, power and Love.

Under the general head of “Mystery” may be included:

1. The Mystical—occult or obscure, demanding special study, and spiritual
insight and illumination.

2. The Paradoxical, involving seeming contrariety and contradiction, but not
inherently inconsistent.

3. The Mysterious, in the proper Biblical sense of “mystery,” hidden from the
natural man, but an open secret to the spiritual. The Mystical

It is difficult to express this exact idea, that the Word of God has a peculiar
quality of suggesting a far deeper meaning than at first suspected. This has
already found illustration in the prophetic element, especially in indirect
forecasts of the future; and particularly in the Messianic element, which
pervades the entire scripture, cropping out where at first thought it would be
least expected. It also appears in the scientific department, an elastic poetic
phraseology, obscure and enigmatic, providing for an after accommodation to
newly discovered facts. The same general truth is susceptible of far wider
illustration, and is continually attracting, on the part of reverent minds, new
attention. As in the works of God, every enlargement of powers of vision and
observation through the lenses of telescope, microscope, and spectroscope,
brings to light new wonders of His creative hand, so every increase of real
insight into His Word overwhelms us with evidence that the same Divine Hand has
been at work; and, as the “Heavens declare the glory of God and the firmament
showeth His handiwork,” so the Law of the Lord is seen to be perfect, in its
adaptation to its purpose, converting the soul, making wise the simple, etc.
(Psalms 19).

I. This mystical element as we have seen conspicuously appears in parabolic
form, of which there are three prominent sorts in Scripture:

(a) Parabolic utterance, as in Luke 15 and John 15.

(b) Parabolic action, as in miracles which have a moral meaning and bearing.

(c) Parabolic picture or object, as in the Tabernacle and its furniture. To our
Lord’s spoken parables, generally reckoned as from thirty to forty, His parables
in action, or miracles, singularly correspond in number and nature, and might
almost be set side by side for comparison. His parables of speech set forth such
leading truths, as the Love of God, nature of sin, law of reward and
retribution, vital union of the believer with Himself, etc. His parables of
action were meant to show His power on earth to forgive sins and to remedy their
consequences. So Parabolic pictures or objects set forth the leading facts and
truths about Redemption, the Person of the Redeemer and the blessings of the
Redeemed; and in two conspicuous forms, namely: The whole system of sacrifices,
offerings and feasts; and the construction and furniture of the Tabernacle of
Witness, the sacrifices, offerings and feasts, of which the whole New Testament
is the exposition; of the Tabernacle especially in Hebrews 9. The Tabernacle has
a volume of suggestiveness. From one point of view it presents a picture of the
whole work of Christ for the believer; from another, an unusually complete view
of the whole life of the believer in Christ. The Tabernacle was in three
courts—the outer, with the Brazen Altar of sacrifice and the Laver; the inner,
with the Table of Show Bread, the Golden Candlestick, and the Altar of Incense;
and the inmost, the Holiest of All, with the Ark of the Covenant surmounted by
the Mercy Seat. Here the work of Christ is set forth in order, from His
vicarious sacrifice of Himself on the Cross, and the Sending of the Regeneration
and Sanctifying Spirit, throughout His human career, as the Light of the World,
the Bread of Life, and the Intercessor, to His final appearance within the veil
and in the presence of God for us. Or regarded as teaching the believer how to
draw near unto God in Christ, the outer court suggests two terms of communion;
remission of sins through atoning blood and regeneration, through the Word of
God and the Holy Ghost. Then the inner court suggests the three forms of
communion: a living light of testimony, the systematic consecration of
substance, and a habitual life of prayer. Then the inmost shrine may represent
the final goal and ideal of communion, when perpetual obedience is like an
unbroken tablet of law, and the beauty of the Lord our God is upon us, and all
His attributes and our affections and activities are in perfect harmony. We
claim no infallibility in interpreting these parabolic pictures and objects, the
very beauty of this form of teaching being in part that it admits of ever
increasing clearness of vision and accuracy of insight, as our life and
character approach nearer to final perfection. But of this we are sure: that
there is here a wealth of meaning yet unexplored and unsuspected by even the
children of God, and which only the ages to come will fully unveil and reveal.
The Paradoxical A paradox is a statement or expression, seemingly though not
necessarily, absurd, self-contradictory, or self-inconsistent. It is doubtful
whether such apparent contradictions do not necessarily inhere in a divine book,
from the lack of capacity in a finite being wholly to grasp divine ideas; and,
in some cases, the paradox, like the parable, may be meant to provoke deeper
study, awaken curiosity, and stimulate investigation. In Holy Scripture
contradiction and contrariety of teaching and testimony must be of course only
apparent. Nevertheless such paradoxes abound, and serve one or all of three
ends: First, to present a problem, afterwards to be solved; to arouse attention
and challenge discrimination; and to impress the majesty and mystery of the
Divine Author, as one whose thoughts are higher than man’s and defy perfect
comprehension. The paradoxes, or seeming contradictions, should not be stumbling
blocks to faith, but stepping stones to a higher knowledge of God and His truth.
If one aspect of which seems to contradict another, as in so many cases, it is
because the finite mind is grappling with the infinite. Neander says that God is
both self-revealing and self-concealing; He must needs be both. The true
rendering of Job 11:6 is: “The secrets of wisdom are double of understanding.”
Or as Rotherham phrases it, “The secrets of wisdom are double to that which
actually is.” A rhythmical version is:

“And show thee wisdom’s hidden depths, Truth’s twofold form.”

Lange makes Zophar to say that God’s wisdom is “twofold in knowledge.” Perhaps
all these are imperfect attempts to convey a great fact, that necessarily, when
God speaks to man in human language, truth has more sides and aspects than
anyone statement will cover. But the source of contradiction lies deeper than
language—in the thoughts of God themselves. Rays of light, emanating from one
orb, may at the vast distances suggested by astronomy be so parallel, as that no
human instruments can measure their convergence; yet they do meet in their
source; they have a common focus, only our measurements are inadequate. The
Paradoxes of the Bible are both inseparable from it as the Word of God and
confirmatory of its claims as such. The apparent contradiction has its origin,
first in the infinite grandeur of the truth expressed; and, secondly, in the
finite limits of the understanding addressed. Many a statement in science and
art which, to a beginner in study, is mysterious and unintelligible, perhaps
even absurd to that same student, when himself a master in those studies,
becomes as simple and obvious as a maxim. How can God speak to Man about
infinite and eternal verities and not transcend the limits of a finite and
temporal experience! Take, for example, Hebrews 2:14. “Mors mortis morti mortem
nisi morte tulisset æternæ vitæ Janua clausa foret.” Had not death, by death,
borne to death, the Death of Death, the gate of Life Eternal would be closed.” A
notable prophetic paradox is found in Jeremiah’s and Ezekiel’s predictions that
Zedekiah should be carried captive to Babylon but should not see it (Ezekiel
12:13). When the Chaldeans at Riblah put out his eyes, the deprivation of sight,
before he was carried to the capital of the conqueror, explained the paradox.

Some of the most prophetic paradoxes are associated with the Jews, all, thus
far, exactly fulfilled in History:

Scattered among all peoples, but mixed with none.

A hissing and a by-word, yet a controlling power.

Plundered for centuries, yet holding large wealth.

Despoiled for long ages, yet not destroyed.

Yearning for their own land, yet kept from possessing it.

This last is a historical marvel. Palestine is an insignificant country. It has
no geographical, historical, commercial or political importance in itself, and
contributes but little to the world’s general prosperity. No nation values it
but the Jew; and the Jews are rich enough to purchase it at thrice its value,
and yet, after all their efforts to possess and colonize it, they cannot yet get
control of it. As to ethical paradoxes, the “imprecatory psalms” are needlessly
stumbling blocks to many. Those commonly so classed are these four: Psalms 7;
Psalms 35; Psalms 69; Psalms 109, all characterized by the invocation of a curse
on the foes of God and righteousness. No doubt there is something about them out
of tune with the mercy and compassion so pervading the New Testament. But there
are a few relieving considerations:

1. In many cases the imperative may be equally well rendered by the
future—instead of “let it be so,” “it shall be so”—turning an imprecation or
malediction into a prediction—an apparent prayer into a prophecy.

2. These curses were invoked on foes of God, as such; and, in a period, when the
mission of believers in the salvation of gentile sinners was so dimly suggested
as to form no distinct part of the faith or duty of the body of believers.
Hence, they thought of such wicked men as only so many hopeless hindrances to
God’s glory and the advance of His cause, and jealousy for Him rather than
private animosity prompted these imprecations.

3. The common interpretation now is the impersonal one—that the parties so
cursed represent not individuals but systems of wrong—principles of evil; these
are names, figures, and emblems of the wicked or of wickedness as such.

4. But beyond all these, we must recognize a righteous and legitimate sentiment
of retributive justice and judgment. Wrath in God is not a blemish, but a
perfection—only another aspect of love and benevolence. Vengeance is not
revenge—it is not vindictive but vindicative—not a personal retaliation, but a
governmental and judicial vindication. There is no perfect love without holy
hate—mercy must be balanced by justice and compassion by consideration for
righteousness. Law must be upheld and penalty follow crime. Otherwise the moral
cosmos would fall into chaos.

Many paradoxes however are not hopeless of reconciliation; we see their harmony
when we get a right point of view.

Law and grace are not a proper paradox, for they do not pertain to the same
economy. Law rests on exact individual obedience; grace, on imputed obedience;
law pays wages; grace offers a gift.

Neither do faith and works present a proper paradox. The contradiction is only
apparent; the inspired writers perfectly agree. We need to find and hold the
balance of truth. The unity and Trinity of the Divine Being present another
paradox, but we must remember that the unity is in a common nature, shared by
all, and the Trinity is of persons, peculiar to each. No better illustration can
perhaps be found than the union of the light, heat and life in the one sunbeam,
yet each has its own ray—the light, the yellow; the heat, the red, and the
actinic life, the blue; yet all in the white light, and blended in sunshine.

Other seeming contradictions about God vanish when we get a true conception: For
example, His ability and inability. Omnipotence is all-power, yet He cannot lie
(Matthew 19:26; Hebrews 6:18). But power is to be measured by the gauge of power
and within its proper sphere. Moral impossibilities come from ethical
conditions; physical impossibilities from physical conditions. God’s incapacity
to sin, lie, or forget is not a sign of imperfection but a part of His infinite
perfection.

Again, His Love and Wrath. If wrath in God is conceived, not as a passion,
subject to capricious changes, but as a changeless principle of eternal hatred
and antagonism to evil, it is seen as the other pole of Love—a part of infinite
benevolence.

Again, His Immutability and His Mutability. He cannot change, yet He repents and
reverses His plans (Malachi 3:6; James 1:17; 1 Samuel 15:10-11; Jonah 3:10,
etc.). He is essentially, but not relatively unchangeable. In His attributes and
utterances, always consistent; but His attitude relatively changes towards man
when man’s attitude absolutely alters toward Himself, somewhat as when we turn
about, what was behind is now before, and what we were departing from we are now
approaching to. God changes from a retributive Judge to a reconciled Father when
we abandon sin and accept salvation.

Other seeming paradoxes equally disappear when we avoid all needless extremes of
opinion and prayerfully seek a right point of view. A notable, proverbial
paradox is found in the proverb, five times found in our Lord’s sayings:

“For he that hath to him shall be given;

“And he that hath not, from him shall be taken even that which he hath” (Matthew
13:12; Matthew 25:29; Mark 4:25; Luke 8:18 to Luke 19:26).

Three times it is applied to hearing, what and how we hear. Twice to receiving
entrust from God for use. There seems to be also a discrimination between
hearers—those who hear the Word, without understanding; and those who both hear
and understand and therefore are under a higher obligation to obey.

There are thus three concentric circles: the outermost, of the multitude of
simple hearers; next, the smaller circle of instructed disciples; and yet within
and smaller, of those specially endowed. But with all the law is—use or lose. To
a dull ear, God ceases to speak; to a rebellious will, He ceases to bestow
blessing; to an unfaithful steward, He ceases to confer entrustments. The
Mysterious As to the mysteries, we have the clear Scriptural fact to begin with,
that the word “mystery,” as Inspiration uses it, has three distinct senses: 1.
Something not hitherto revealed, but now disclosed; 2. Something not yet
revealed, whether it ever can be, and will be, or not; 3. A meaning compounded
of these two—something partly revealed and partly not. In either case it is
mystery. The word once meant to Greeks, in a form now slightly changed to us,
secret,i.e., explained to the initiated, though still a secret to the
uninitiated. Chiefly it denoted theatrical or scenic shows on religious
occasions, into which there was an initiation by the priests. In process of time
men applied it to all kinds of secrets, even to implements, the uses of which
had to be explained by instructed persons or experts. Finally, all matters of
knowledge that required any teaching, were, in the gross, mysteries. In some
quarters the word even became synonymous with trade, though probably by
corruption from mastery or maistery. Phrases, also, of similar import in
Scripture, are used in the three senses now distinguished, the discriminating
use of which we now exemplify. Difficulties in understanding the mind of the
Spirit often disappear with a little attention to the exceedingly and richly
varied Scriptural use of words. The “mysteries” proper, need very careful study
and there are at least seven: namely, the mystery of:

Godliness (1 Timothy 3:16; Hebrews 1; Hebrews 2), or the Incarnation.

Of Christ (Ephesians 3:4; possibly same as “of the Gospel” Ephesians 6:19).

Of Christ and the church (Ephesians 5:32), the Bride of Christ.

Of Iniquity—the man of sin (2 Thessalonians 2:7).

Of the Kingdom—itself sevenfold (Matthew 13; Mark 4:11).

Of Israel’s Excision and Ingrafting (Romans 11:25).

Of Resurrection and Translation (1 Corinthians 15:51).

Looking at these seven, there is about them a singular symmetry and
completeness. God incarnate in the Son of Man, and Satan, incarnate in the man
of sin, the union of Jew and Gentile in one body, and of Christ and the church
in wedlock; the national restoration of Israel and the actual resurrection of
believers; and the sevenfold mystery or history of the Kingdom. The other
mysteries “of His Will,” “of the Gospel,” “of God,” “of faith,” “of Babylon the
great,” “of the woman,” etc., are probably either equivalents for the others or
involved and included in them. Compare Ephesians 1:19; Ephesians 6:19;
Colossians 1:26-27; Colossians 2:2; 1 Timothy 3:9; Revelation 17:5-7).

There are few if any locked chambers, to which the key is not divinely provided,
and hung close by the lock itself. He might have put before us an open door. But
it pleased Him both to incite and reward patient study, so he confronts us with
closed doors so that truth may challenge study; yet He supplies the key, so that
he who will search may not do so in vain.


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  CHAPTER 48: 47. OCCULT REFERENCES AND INTIMATIONS
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Occult References and Intimations

Chapter 46 A book proceeding from a divine author would naturally and
necessarily be inexhaustible. It could not wear out like all human books, but
would always prove an inexhaustible mind where new discoveries are always
possible and fresh treasures always reward search. Thousands of years have not
revealed all that it contains even under most minute microscopic search and
every day brings some new gem of thought to the surface and some new surprise to
the student.

Psalms 23. This psalm is most remarkable as expressing both New Testament and
Old Testament conceptions of discipleship. Up to the end of Psalms 23:4, the
figure is that of a sheep under care of the shepherd; from this point on, that
of a son in his father’s house, or at least a subject in the palace of a king,
or a guest with his host. The precise difference in the two dispensations is
thus here expressed. To the Old Testament saint God was a Shepherd; to the New
Testament saint, He is a Father, Sovereign, Host, all in one. And it is not
accident, surely, that at the point of transition we find a table and an
anointing; for it is at the table of the Lord that the Old Testament Passover
passes into the New Testament Lord’s Supper; and at the Pentecost Anointing that
the disciple first apprehends fully the Sonship in his Father’s House. It is,
furthermore, noticeable that the idea of a blissful immortality was reserved for
the New Testament to unfold fully. It was but dimly hinted in the older times;
but after the Lord’s Supper and Pentecost came to be clearly revealed and
understood. The Death and Resurrection of Christ, His Ascension and the coming
of the Holy Spirit, were the necessary preliminaries to its full disclosure. So
that this Psalm becomes a sort of enigma of both dispensations.

Occult hints of the Trinity are found in unexpected forms and places, not only
in that first consultation in the godhead, “Let us make man in our image after
our likeness” (Genesis 1:26), and in that strange union of a plural noun
“Elohim,” uniformly with a singular verb; but in the so-called “trisagion”—“Holy
Holy, Holy,” in Isaiah 6:3, etc. In Matthew 23:7-10, our Lord forbids His
disciples to call others, or themselves be called, “Rabbi”—“teacher”—“Father” or
“Master.” He uses three separate words, “pater” “didaskalos,” and “kathegetos.”
It would seem that the first specially refers to the Father, the second to
Himself, the Son; and the third to the Holy Spirit. God alone they are to
address and recognize as Father, the Lord Jesus Christ, as “Master,” and the
Holy Spirit, as Teacher.

Dr. E.W. Bullinger points out that the name Jehovah is found no less than four
times in the Book of Esther, in acrostic form, namely, in Esther 1:20; Esther
5:4; Esther 5:13; Esther 7:7.

Rev. Evert J. Blekkink, of Cobbleskill, N.Y., while verifying the references in
the Hebrew Bible, noticed that in 1 Kings 8:42, there is a similar concealment
of the name Jehovah.

“They shall hear of Thy great Name, and of Thy strong hand and of Thy stretched
out arm.” The italics indicate that in which the Hebrew acrostic is found; and
how it is in close connection with the express mention of the “Name.” By way of
representing the Hebrew peculiarity to the English eye, he frames a couplet: The
stranger shall Learn of Righteous Deeds Wrought by Thy hand for Thy people’s
needs.

Just as here, the initials of the name LORD appear, so, in that unique Book of
Esther, the Hebrew reader sees the name JeHoVaH, twice in the natural order of
the letters, LORD, and twice also, in reverse order, DROL. In two of these
instances, it is the initials, and, in the other two, it is the finals that
spell for us the Name. Owing, however, to the Hebrew lack of capital
distinctions, the eye does not so readily detect the singularity; though it is
said that in three ancient manuscripts, Dr. Ginsburg has discovered the acrostic
letters written in larger characters than the others. The peculiar manner in
which the name was hid, would indicate the fact that none but the covenant
people possessed the oracles of God, while at the same time the peculiar manner
in which it was shown, would indicate according to the teaching of I Kings, that
“the stranger” was yet to learn it. Hidden for the very purpose of being
revealed, first to the Jew alone, afterward to the Gentile—and by Him who is the
Aleph and the Tau, the Alpha and the Omega, the first and the last, the
beginning and the end. The Time Element in Scripture is often very important.
Vast interests may lie between two consecutive sentences; two conspicuous
instances will recur to every student’s mind.

“In the Beginning God created the Heavens and the Earth.”

“And the Earth was without form, and void.” No human being can tell how many
millions of years may stretch between these two statements. The first tells of a
beginning when God created the present visible order, but gives no hint as to
when. The second tells of a condition of the earth when He began the present
work of its preparation for the abode of man. But, between the original
production and the after reconstruction and preparation, all the ages seemingly
demanded by geology, may be accommodated without violence to the narrative.

Again, in Isaiah 61:2 :

“To proclaim the acceptable year of the Lord”—“And the Day of Vengeance of our
God.” No one who heard or read those words, as originally written or spoken,
would have supposed that thousands of years would elapse between the two
proclamations. But already about nineteen centuries have passed since the first
proclamation was made, when significantly our Lord, having read the first part
of this double sentence, abruptly closed the Scroll, and sat down, saying, “This
day is this Scripture fulfilled in your ears” (Luke 4:19), but of the Days of
Vengeance He made no mention then, nor until the close of His ministry (Luke
21:22), when He took up the unfinished strain and foretold of a coming time when
this also would be fulfilled.

Such examples should make us cautious how we infer that, because two statements
are closely connected in Scripture, they necessarily imply an equally close
contiguity of events. In 1 Corinthians 15:20-25, four great events are
singularly gathered into one view: Christ’s Resurrection; afterward that of
those who are Christ’s at His coming; then the End of His Mediatorial Reign, and
the destruction of the last foe. No one who first read this letter of Paul to
Corinth could have told of the intervals that might lie between these events.
After all these centuries, the Saints’ Resurrection has not yet come; and beyond
that lies the final conquest of Death as the last Enemy, and the Delivering up
of the Kingdom may be the last in the series of events, beyond that age of ages,
which seems to stretch even beyond the millennium.

There are occult hints of a peculiar divine method of reckoning time, as first
found in connection with the institution of the Passover: “This month shall be
the Beginning of Months—the first month of the year to you”—literally, “the head
of months,” first in rank as well as first in order. This was a marked change:
the seventh month of the civil year becoming henceforth the first of the sacred
or ecclesiastical. This simple decree affects all the whole after career of
Israel, revealing a new philosophy of history, in God’s reckoning of time when
He “writeth up the people” in His register (Psalms 50:6). This marks, also, for
all coming time, the establishment of a New Calendar, and includes several
particulars:

1. A final break with Egypt. Hitherto the Egyptian mode of reckoning had
controlled, the calendar being regulated by the inundations of the Nile. Now
this last link was to be severed, and God’s emancipated people was to be also a
separated people.

2. A new starting point in history. During the Egyptian sojourn the nation was
treated as civilly dead, and the Exodus was regarded as a national resurrection,
and the beginning of newness of life—the paschal night, “a night to be much
observed”—a birthnight with labor pangs (Exodus 12:42).

Thus the common civil year was, in Jehovah’s dealings with Israel, displaced,
and a new era began, dependent upon their new relation to Him as His redeemed
people. This prepares us to understand that new philosophy of history, already
referred to, according to which all time in which they practically went back
into Egypt, and lived in alienation from God and subjection to His enemies was
treated as a blank and not honored with any recorded history. How significant
that the Lord should in His reckoning take note only of the times when His
people were so far loyal to Him as not to be abandoned to the oppressive rule of
their enemies. The 490 years of Daniel 9:24, it is hard to make out as accurate
unless certain years are omitted when the Hebrew people were practically
indifferent and disobedient.

However this may be, certain it is that, from the time of the rejection and
crucifixion of their Messianic King, Israel disappears from the records of Holy
Writ, especially after the judgment which destroyed their city and dispersed
their nation. The deeper significance of all this it is not hard to read. Until
we separate ourselves from sin, accepting salvation through the blood of
sprinkling, we do not even begin to live and to walk with God, but are dead in
trespasses and sins. However, in men’s eyes active and successful, in God’s eyes
we are nothing and have done nothing. Despite all accumulations of wealth and
learning, honor and fame, we are as He judges us, poor and destitute and dead,
having not even seen life; and any day not spent with God and for God has no
entry in His Book of Remembrance. This is God’s unique philosophy of history.

Thus God has also His own calendar. He reckons time in a way of His own, and in
writing up history often leaves great gaps of silence, chasms of oblivion, where
there is nothing worthy of a record. Some of the period of years cannot be made
out as accurate without some such omissions or additions as may make His
chronology correspond with man’s. The long centuries of sojourn in Egypt have
practically no record, nor have the forty years of desert journeying when His
people were under the ban; between the two encampments at Kadesh Barnea, little
more than a bare list of stations! The four hundred and eighty years between the
Exodus and the temple building referred to in 1 Kings 6:1 seem to fall short of
the actual time computed to be 573 years, by some ninety-three years. But there
were just that number of years during which they were given over to captivity to
their foes as recorded in the book of Judges, as follows: Mesopotamia, 8; Moab,
18; Canaan, 20; Medea, 7; Philistia, 40=93. Is this the explanation of an
apparent discrepancy? If so, it not only solves an enigma but reveals a
principle of God’s philosophy of reckoning. This God of the Bible has His own
mathematics. “One day is with the Lord as a thousand years, and a thousand years
as one day” (2 Peter 3:8). “In His sight, a thousand years are but as yesterday
when it is past, or as a watch in the night” (Psalms 90:4). He is not limited by
man’s notions of numbers. “One can chase a thousand, and two put”—not two
thousand, but “ten thousand to flight” (Leviticus 26:8). In His addition table
in this case one and one make not two but ten. As we have found in our studies,
there are many proofs that the God of the Bible has His own Grammar. The word
“Elohim,” translated “God,” is plural, but it is always joined to a singular
verb, as though to hint that, while there are three persons in the Trinity, they
are not three Gods, but one God, and so take a singular verb. The gender, number
and case of nouns, and the voice, mood and tense of verbs are never found used
in the Word of God without a reason which often only close study unveils.

He has also, His own Lexicon. He uses language in a way of His own. For example,
in Numbers 21, He calls His pilgrim nation, “Israel” up to the point where their
rebellious murmurings began; then, seven times, only “the people,” until they
are penitent, humbled and restored to His favor; and then, “Israel” nine
times—it is “Israel that” set forward, “sang this song,” “sent messengers to
Sihon,” “smote him,” and “possessed his land,” “took all these cities,” and
“dwelt in them.” Surely there can be no accident in such reservation of the
elect name for the time when they were obedient! The Word of God thus hints that
this unique and solitary Being had His own “ways” of thinking and doing
everything.

There are also occult scientific intimations and forecasts. The Bible, without
being a scientific treatise, cannot avoid incidental references to scientific
subjects, and, whenever it touches the domain of general knowledge and universal
fact, reveals the omniscient mind, which is behind it, as the general
intelligence of an author shows itself in the treatment of special themes.
Knowledge cannot be hid, and He Who made the universe never could betray
ignorance of His own handiwork.[1] [1] This department finds ample treatment in
the author’sMany Infallible Proofs, God’s Living Oracles, etc.

There are in the universe at least Ten Great Forces, to which the Scriptures
more or less clearly refer, which may be studied in a definite order, beginning
with the lower and more material, and ascending to the higher and more subtle
and spiritual. The study of them and especially of their correspondences and
mutual relations will amply repay any amount of pains and patience.

Gravitation, or tendency of bodies to move toward a center.

Cohesion and Adhesion, or mutual attraction of particles.

Crystallization, the subtle force that determines symmetry.

Chemical affinity, the force that promotes new combinations.

Vegetation, or the force which develops vegetable life and growth.

Animation, the essential life principle in the animal realm.

Ratiocination, the force that regulates the reasoning process.

Emotion, the affectional force that corresponds to heat.

Resolution, or the volitional force residing in the will.

Spiritual Affinity, the force that unites holy beings.

Light, Heat, Actinic Life, Electricity, etc., appear to be modes of motion,
largely entering into all the operations of the material universe.


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  CHAPTER 49: 48. PICTORIAL HELPS TO IMPRESSION
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Pictorial Helps to Impression

Chapter 47

Every sense has its own channel and stream of sensation and sense perception,
and when one sense is obscured or blunted, the others are usually quickened. It
is as though the stream, blocked in one direction pours greater volume in
another. Hence appeals to the eye help impressions through the ear, and both
stimulate the imagination. Pictorial and visible helps are especially useful to
the young or to minds as yet untrained for more severe processes of thought.

Visible form or representation addressed to the eye is found greatly helpful
both in the impression and retention of ideas. Hence the value of charts, maps
and drawings in connection with scripture study and exhibition of truth. A few
examples will suffice, as this matter also has ampler illustration in another
volume from the same pen.[1] [1]The Bible and Spiritual Life, Gospel Publishing
House, N.Y An outline of the Tabernacle and its Courts is of primary importance
not only in the understanding of the structure itself but in the interpretation
of numerous scripture references to it and its various articles of furniture, as
in Hebrews 9, etc.

We add a General Summary of Teaching from Romans to Thessalonians. From In
Christ Jesus, published by Funk & Wagnalls The drawing that follows is meant to
show how the earthly life of a disciple is, at all vital points, represented by
and identified with some corresponding experience in the career of the Lord
Jesus Christ. The semicircle hints the whole scope of Christ’s experience from
His incarnation to His final enthronization. The central vertical line indicates
the method and principle of the union and identification of the believer with
his Lord, namely, His ascent to Heaven and the descent of the Spirit, these two
great facts linking Heaven and earth. The base horizontal line stands for the
daily earthly walk of the believer as essentially one with the Christ-life,
which spans it from beginning to end like a rainbow. The various radii are
intended to mark the parallel experiences of the believer with those of his
Lord, at every point. It is hoped that such diagram, however imperfect, may
impress on the mind the truth addressed to the eye. A chart of Dispensations is
also very helpful. Dispensational truth is doubly important; it serves both for
the interpretation and illumination of Scripture. All history is a plan of God,
in which two factors are prominent:

God, in judgment and mercy; law and grace;

Man in disobedience and condemnation; faith and obedience.

There is no hope save in divine management and mastery; for man has always been
a failure. Dispensations express and exhibit God’s ways of successive dealing
with man in successive periods and experimental methods.

Certain distinguishing marks characterize every dispensation, and in something
like the following order: A new advance in clearer, fuller revelation of God and
truth. A new decline in man’s faith and faithfulness toward Him. A new
assimilation to the world and amalgamation with it. A new advance in a worldly
and godless type of civilization. A new parallel development of good and
evil—wheat and tares. A new apostasy or practical denial of God and His truth. A
new crisis of judgment, a catastrophe of destruction.

These particulars may all find illustration in the antediluvian era. It began
with a Messianic promise and the institution of worship and sacrifice. There
followed rapid declension and departure from God; then the practical wedlock
between the sons of God and the daughters of men, with a gigantic race of men of
renown but godless. Worshippers of God and idolaters grew side by side, until
the apostasy was so prevalent that but one righteous family remained, and the
flood swept away mankind. This general historic outline has been strangely
repeated in every successive dispensational period. It is still accurate as the
type of the present Christian dispensation. This opened with Pentecostal Light;
there was even in the apostolic age rapid spiritual declension; the church
became worldly and lost separateness; a great imperial civilization developed,
but introduced the Dark Ages spiritually; the parallel development of wheat and
tares still goes on; the final apostasy from the faith is even now alarmingly
progressing; and it only remains for Christ’s Coming to bring the catastrophe of
judgment.

Many attempts have been made, familiar to most Biblical students, to represent
God’s dispensational dealings with man under law and under grace, and all follow
essentially one scheme. Between the Eternity Past and the Eternity Future, the
whole duration or period of time is usually divided into at least five
subordinate periods:

Creation to Deluge

Deluge to Abram

Abram to Christ

Christ’s Advent to Millennium.

Second Advent to the End

There is general accord in the following scheme of dispensations as in harmony
with the Word of God:

I

II

III

IV

V

VI

VII

In Paradise

Antediluvian

Postdiluvian

Abrahamic

Mosaic

Church

Kingdom

Creation to Fall

Fall to Deluge

Deluge to Abram

Abram to Moses

Moses to Christ

Christ to Second Advent

Second Advent to End

About 1650 years

About 450 years

About 450 years

About 1450 years

2000?

1000?

We add a drawing of the Triclinium, or threefold reclining table, used at meals
and probably such as our Lord sat at in the Passover Supper:

If this be correct, it shows by the numbers which were the chief seats and why
James and John had asked to sit “at the right hand and left hand;” what is meant
by “sitting down in the lowest room” and being bidden higher; and how our Lord
could give a sop to Judas at the table, as next to Him on the left. If this
chart be accurate, as we believe, it explains many another reference in the
Word.

Prophets in Israel and Judah A Table of Prophets Showing when they Prophesied

Timeline of Comparative Chronology Showing the probable time when the various
portions of the New Testament were written, and the corresponding events in
history. Interrogatin points mark the more doubtful times of events


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  CHAPTER 50: 49. THE HUMOROUS ELEMENT IN SCRIPTURE
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The Humorous Element in Scripture

Chapter 48

Humor has its legitimate place, province, and office, even in sacred things.
Being one of the faculties in man, it affords a medium and a channel of approach
and appeal. Ridicule is sometimes a keener and more effective weapon than
argument—the only answer which some assaults on truth or errors in teaching and
practice deserve. But, like other sharp weapons, it requires careful handling,
and it is one of the marks of perfection in the Word of God that we are
instructed by example as to its proper uses and the avoidance of its abuses.

Biblical examples might be collated of every sort of weapon to be found in the
whole armory of humor—wit, satire, irony, retort, ridicule, raillery, drollery,
play on words—these and other forms of the ludicrous are employed by prophets,
apostles, and some of them even by our Lord Himself, as means to rebuke and
expose error and wrong and vindicate truth and right.

One man at least is evidently meant as an example of mischievous abuse of the
ludicrous—Samson—who is the representative wag of scripture, in whom humor runs
mad, the element of the ridiculous in this case being carried to the extreme, as
if for warning. But in general the use of humor is carefully restrained and
restricted within its lawful domain and province.

Samson after his slaughter of the Philistines celebrated his victory by a play
on words—the original word for “ass” and “heaps” being nearly the same.
Wordsworth reproduces the poetic paranomasia thus:

“With the jaw bone of an ass, a mass, two masses,” etc. A Jewish student
suggests—“I ass-ass-inated them” as an approach to the witty original.

What awful sarcasm when Hezekiah, finding the children of Israel still burning
incense to the brazen serpent, seven hundred and fifty years after it served its
purpose, broke it in pieces and contemptuously called it “Nehushtan”—a mere
piece of brass! (2 Kings 18:4), Ewald paraphrases it “the Brass God.” The
Gileadites compelled the Ephraimites, at the fords of the Jordan, to pronounce a
Hebrew word, “Shibboleth.” The Eastern tribe seems to have had a dialectical
provincialism in the utterance of this word, and the Ephraimites could not bring
their organs to pronounce it, but said “Sibboleth.” The former word means a
“stream,” and the latter a “burden,” and the test word was naturally suggested
by the locality of the stream. A Frenchman finds similar difficulty in
pronouncing the diphthong “th” (Judges 12:6).

There seems here a designed reference to the paltry differences which often
array men against each other and lead even to persecuting hatred. The word
“Shibboleth” has passed into our language to indicate the test word, pet phrase,
or trifling peculiarity which becomes the watchword of a party or the test of
orthodoxy, and may give rise to bitter warfare between sects and persecuting
bigotry and intolerance. The difference between the two words was that of a mere
aspirate—the sound of “h,” and the inability to sound it doomed them to death.
How like the controversies of the ages!

What a bitter irony is found in that sentence applied to the idolater: “He
feedeth on ashes!” (Isaiah 44:19-20; Jeremiah 10:1-6).

He hews down a tree—cuts up a part of it for fuel for his fire, to warm himself
and cook his food; and of the residue he carves a wooden god to worship—he does
not see that he is trying to feed his soul on ashes—that the log he burns and
turns to ashes is identical with the god he adores. Can a god be burnt upon a
fire? or such a god feed the worshipper with anything better than the ashes
which is all that remains of him? The Bible sometimes makes even History
humorous—as in poetic retribution in which with all the tragedy there is a hint
of comedy. Compare Judges 1:5-7, where Adonibezek who has made seventy captive
kings with thumbs and great toes cut off, pick up food under his table like
dogs, has his own hands and feet maimed in exactly the same fashion.

Or, far more signally, watch the irony of History, when Haman who built a
gallows of great height to hang Mordecai, himself first swings from it with his
ten sons! The reader can scarce suppress an outburst of laughter when, before
the final catastrophe, this dastardly autocrat asks, “What shall be done to the
man whom the King delighteth to honor?” Thinking himself the favorite, Haman
lays out a royal program of distinction—not stopping short of the King’s own
charger, apparel and crown, with a princely herald to go before and publicly
proclaim his high estate. And then what a sharp turning point in his scheme when
the monarch quickly replies—“Yes! that is the thing to do! carry out that very
program—only let it be you that do it to Mordecai!” The writings of Solomon are
full of subtle humor.

Proverbs 6:6-8. Go to the ant, thou sluggard, consider her ways and be wise:
which having no guide, overseer, or ruler, provideth her meat in the summer and
gathereth her food in the harvest. This is no error in Entomology. The Atta
Providens, Atta Barbara and Atta Struct or are not carnivorous but herbivorous.
They prepare the soil, plant seed, weed out the soil, reap and store the crop,
and when the grain gets wet, bring it to the surface and dry it in the sun. The
emphatic word is “sluggard”—and the ant is put before us as an example of
industry and energy. Don’t lie abed and dream or fold your hands and mourn that
you have not much brains. Neither has the ant, but what brain it has is all gray
matter, and not putty. Get up and go to work. Make the most of what you have.
What you need is the formic acid of a persistent effort. No matter if you are
very small and black and live in an ant hill, if you have only grit. The ant is
famous for industry, energy, ingenuity, economy; for division and combination of
labor. Whether as masons, agriculturists, carpenters or carvers of wood they
furnish examples for admiration and imitation. Where no oxen are the crib is
clean; but much increase is by the strength of the ox (Proverbs 14:4). The
lesson is simple; if you keep no oxen you will have a clean crib—no fodder to
furnish, no litter to clear away; but you cannot avail yourself of the strength
of the ox, and the increase it brings.

Occupation is the ox. To do hard work costs something, but it also counts for
something; it is easier to be lazy, but it is hard to go hungry. To do nothing
gratifies indolence, but indolence has no reward in attainment or
accomplishment. Better buy an ox and feed him than to have no ox when you have a
field to plow or a load to pull. There is a life of contemplation that is in a
sense cleaner than one of action; it keeps us away from the turmoil and dust of
the field and street; but it forfeits the increase of work done in the world for
the world’s good. A living dog is better than a dead lion (Ecclesiastes 9:4).

Founded on popular estimates of the dog and lion in the East, the dog, wild and
wolfish, slave of beastly vices, being held very low—the lion, strong and
majestic, ranked as king of beasts. A lower order of man, inspired by a purpose,
is better than the highest in rank, unfitted with an aim. When ciphers precede
the units they diminish their value; when they follow, they increase it.

Society is an inclined plane—down which the dead lions slide, and up which the
living dogs climb, and they pass each other on the way. Down from the highest
plane drop those who are inert and purposeless, who have not enough manhood to
maintain themselves where God has placed them; up from the lowest level rise
those whose innate nobleness and resolution are superior to their natural and
social position.

Wisdom is better than weapons of war (Ecclesiastes 9:18). This is the conclusion
of a little allegory (Ecclesiastes 9:14-18): the allegory of a little city, and
a few men within it; and there came a great King against it and besieged it and
built great bulwarks against it; and there was found in it a poor wise man and
he by his wisdom delivered the city. The little city is the family, the church,
the state, or even the little city of the man’s own self. The great King with
all his host is the Devil; and the poor man is simply a wise heart. The pen is
mightier than the sword—brains stronger than brawn. One wise man offsets an army
of mere fools—right is stronger than might. As Bacon said, knowledge is power.
The man of talent and tact, who has insight to see what is needed, and the
foresight to suggest the remedy, is the salvation of society. After nations have
wasted millions in war, it is the sagacity and capacity of a few wise men that
suggest the basis of a permanent peace, and the same counsels called in earlier
might have saved war’s awful cost.

If the iron be blunt and he do not whet the edge then must he put to more
strength (Ecclesiastes 10:10).

“A whet is no let.” Sharpness is a form of strength. The purpose of education is
to whet the iron—not a dead mass of accumulations, but power to work with the
brain. Arnold would have the boy study Latin “not for what he would do with the
Latin, but for what the Latin would do with him.” Culture is a form of force. A
sharp weapon enables us to do as much work with much less muscle.

Education whets and sharpens the dullest tools and helps the workmen to excel
and surpass those who have more and better tools, but do not use the grindstone.
The maxim of a heathen moralist is true that “Ridicule sometimes cuts deeper
than severity,” and is amply illustrated in the books of Proverbs and
Ecclesiastes.

“A sluggard who dips his hand into the dish, will not so much as bring it to his
mouth”; and “will not turn himself in bed but must be rolled over by others”
like a door that cannot turn itself (Proverbs 26:14-15). This is biting sarcasm.

Again, among the four unendurable things, are instanced a servant who becomes a
sovereign, and carries the servile spirit into his rule; and an ugly “woman who
comes to be married” (Proverbs 30:21-23).

Again Solomon compares one who meddles with others’ strife to a man who grasps a
dog by the ears—he can neither safely hold on or let go.

Paul often betrays a keen sense of humor, as for example in some of his
paradoxes: “Idle tattlers and busy-bodies” (1 Timothy 5:13)—people at the same
time idle, as to all that was good, and industrious about all that was
evil—hands hanging down for want of work, but tongues always swinging with
gossip—active in meddling and mischief making.

He refers to those who, loving fables more than facts, and having itching ears,
“heap to themselves teachers,” etc.; the metaphor is amusing for it refers to
swine that, having the scurvy, seek relief for itching ears by rubbing them
against stone heaps.

Listen to an instance of divine sarcasm!

“The Lord shall have them in derision” (Psalms 2:4). His foes conspire to defeat
His plans and burst the cords of His restraints and overturn His throne: but He
only derides their impotence as though with a watering pot they would put out
the stars, or seek to plant their shoulder against the burning orb of the midday
sun and roll it back into night!

Again: “The Lord shall laugh at him: For He seeth that His day is coming”
(Psalms 37:13).

He sees the wicked plotting to upset the foundations of justice, but He laughs
at his folly and patiently waits the day of retribution when Righteousness shall
triumph.

Isaiah 5:7 is a fine example of most exquisite use of play on words. Jehovah
“looked for judgment, but behold oppression; for righteousness, but behold a
cry.” No translation can convey the beauty of the original. He looked for
meshpat but lo! mespach; for tsedakah but lo! tseakah.” Observe the point: He
looked for cultivated grapes and found only wild grapes. The difference between
the two is one of flavor not of appearance. Externally a close resemblance, but
internally how unlike, and, to express this, in both cases two words are chosen,
so similar in letters and sound as to be almost undistinguishable but meaning
opposite things. We might convey some idea of this by a similar use of terms
though not an equivalent; He looked for equity and lo, iniquity; for a scepter
and lo, a specter.

What withering irony was that of our Lord!

Many good works have I shown you from My Father: For which of those works do ye
stone Me? (John 10:32).

If the blind lead the blind, both shall fall into the ditch (Matthew 15:14). One
has only to see Tissot’s picture to realize the awful irony of these words. It
portrays a procession of blind men, each with his hands on the shoulders of the
man before him, all stumbling forward over unseen obstacles, and the foremost
just plunging into a deep ditch.

“He that is without sin among you, let him first cast a stone at her” (John
8:7). What sarcasm that drove those accusers out one by one, self-convicted and
condemned!

“Go ye and tell that fox”—Herod (Luke 13:32). In one word He described Herod—his
cunning, subtlety, cruelty, and dissimulation. No animal is more famous for
slyness and ingenuity both in artifices for obtaining prey and averting capture.


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  CHAPTER 51: 50. FINDING HID TREASURE IN GOD'S WORD
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Finding Hid Treasure in God’s Word

Chapter 49 This is one of the richest rewards of truly knowing the scriptures.
No other book proves such an exhaustless mine of precious treasures to those who
are content to delve deep into it. It is a field for endless study and ceaseless
discovery, and the humblest believer may find hid treasure never before dug up
by any other, and therefore peculiarly his own. No more unanswerable proof of
the divine origin of the Bible can be found than this capacity to reveal to
every devout reader something absolutely new. This conception of the Word of God
as a treasure house is a ruling thought of Psalms 119, where we constantly meet
such expressions as these:

“I have rejoiced in the way of Thy testimonies as much as in all riches” (Psalms
119:14).

“Open Thou mine eyes that I may behold wondrous things out of Thy law” (Psalms
119:18).

“Make me to understand the way of Thy precepts” (Psalms 119:27).

“The law of Thy mouth is better unto me than thousands of gold and silver”
(Psalms 119:72).

“Thou, through Thy commandments hast made wiser than my enemies.” I have more
understanding than all my teachers; I understand more than the ancients (Psalms
119:98-100).

“How sweet are Thy words unto my taste” (Psalms 119:103).

“The entrance of Thy words giveth light” (Psalms 119:130).

“I rejoice in Thy word, as one that findeth great spoil” (Psalms 119:162).

These are a few specimens only of what the psalmist found in searching the Word
of God. All figures are exhausted to describe it—a flood of light and joy; more
understanding than all his enemies, teachers or ancient sages; food both
nutritious and delicious; wondrous things, all riches, thousands of gold and
silver, great spoil, etc. The whole Psalm contains at least fifty such tributes
couched in every form of speech.

Hence the prayer, “Open Thou mine eyes;” and the promise so often repeated, that
they who search the scriptures shall find the testimony of Christ, the witness
to themselves, and the secrets of holy obedience and experience. The plan of God
is that the reverent study first to know and then to do the Will of God as
herein set forth shall have a reward so ample as to be inexpressible—“visions
and revelations of the Lord.”

Compare such scriptures as the following: Matthew 11:25-26; John 7:17; Romans
11:25-36; 1 Corinthians 2; 1 Corinthians 12:1-31; 1 Corinthians 15:14-21;
Ephesians 1:15-23, etc.

He who would find the hid treasure must observe the laws of uniqueness.

Whatever stands alone in scripture may be assumed as having special importance.
Not only does its presence in the Word imply a purpose, but its solitariness
shows that such purpose is to be discovered within itself, because it has no
co-related scripture. It is meant to be complete, having some function of its
own not shared by other parts of the Word, and will reveal some special symmetry
and unity. This is another illustration of that universal law that nothing in
scripture is aimless or useless. That is always unique which stands alone and by
itself, either in quantity or quality, in kind or singularity. For instance
where any person, fact or subject has but one mention in scripture it is usually
designed for emphasis, and the lesson to be conveyed is also unique. Like a
single spot of bright color which may give to a dark picture a vernal touch, or
a solitary ornament in a building which may complete its whole design, so a
solitary mention of a person or an event may contribute a necessary element to
the whole body of scripture teaching. A word which is used but once generally
has some unique force. “Avouch,” found only in Deuteronomy 26:16-17, carries
remarkable significance. By declaring Jehovah to be their chosen God, the people
of Israel evoked His responsive declaration that they were His chosen people.
This double avouchment or avowal is a sort of bridal vow, in which each partly
plights troth to the other in a marital covenant. This thought, from this point
on, pervades scripture, that such an affirmation on the part of either God or
man evokes and elicits a responsive affirmation from the other. Of Jehovah’s
challenge and man’s response, Psalms 27:8 is a good example; also the call to
Samuel and his answer. Of man’s appeal to God and God’s response, Pentecost is
the most conspicuous illustration. But all avouchment of Jehovah is sure of a
counter avouchment on His part. The prayer of Jabez stands alone (1 Chronicles
4:9-10). And Jabez was more honorable than his brethren: and his mother called
his name Jabez, saying, Because I bare him with sorrow. And Jabez called on the
God of Israel, saying, Oh that Thou wouldest bless me indeed, and enlarge my
coast, and that Thine hand might be with me, and that Thou wouldest keep me from
evil, that it may not grieve me! And God granted him that which he requested.
This is all we know of Jabez. He was a son of sorrow, like Benjamin. But he was
distinguished above his brethren by a high sense of honor. This prayer bears
careful study, and is recorded for a permanent purpose, as a lesson for all
time. There are four petitions here and they are very comprehensive:

1. The initial request, which includes all the rest is for a True Divine
Blessing.

2. A second request is for enlargement—“that Thou wouldest enlarge my coast,”
which seems to be equivalent to an increased measure of usefulness.

3. That God’s Hand might be with Him—an expression which in the Word of God
always carries the idea of Divine strength and cooperation.

4. That he might be kept from evil that it might not grieve or overcome him,
which is a petition for a sanctified character and life.

These four requests might be expressed in a way to show more completely their
comprehensiveness and symmetry, thus:

Jabez craves and supplicates of God,

The Truest, Highest Blessing from God.

Increased Sphere; Working for God.

Increased Power; Co-working with God.

Increased Sanctity; inworking of God.

Notice also Azariah’s Solitary Prophecy: And the Spirit of God came upon Azariah
the son of Oded: And he went out to meet Asa, and said unto him, Hear ye me,
Asa, and all Judah and Benjamin: The Lord is with you, While ye be with Him; And
if ye seek Him, He will be found of you; But if ye forsake Him, He will forsake
you (2 Chronicles 15:1-2).

These thirty words comprise the whole of the recorded utterance of this prophet,
who is here mentioned for the only time. There must, therefore, be some peculiar
significance in these words, which are the more pregnant with meaning as we are
told in the next verse that “for a long season Israel had been without the true
God, and without a teaching priest, and without law.” It was a prolonged season
of spiritual death and darkness, and this prophetic utterance lights up the
midnight gloom and interprets the situation, while it affords all needed
guidance as to the secret of returning blessing.

There is here a Principle of Divine Dealing, applicable to all ages of history.
The expression, “The Lord is with you,” is the great assurance which in the Word
of God includes all that is most desirable—from Genesis to Revelation it seems
to stand for Fulness of Blessing. And here we are taught that this comprehensive
good is not bestowed by arbitrary caprice, but obeys certain fixed laws. There
is an attitude of mind, heart and will which commands blessing or forfeits it.
James gives us the nearest equivalent of Azariah’s prophecy, when he says: “Draw
nigh to God and He will draw nigh to you” (James 4:8). And David in 2 Samuel
22:26-27, when he declares that with the merciful, God will show Himself
merciful, with the upright and pure, upright and pure; and with the froward, He
will show Himself froward.

We cannot well mistake this plain teaching—the substance of which is that the
vacillations in our spiritual experience and history are due not to changes in
God, but to changes in ourselves. To the unstable He is unstable, but to the
steadfast and faithful, He is found and felt to be the immutable God. The
Headlight on the promontory of rock may seem to be moving, but it is the ship
that is tossing. This short prophetic address is recorded for our learning, for
it carries a weighty lesson for all coming time, which may be briefly stated,
thus:

1. God is practically, to every man, what his own life makes him. “Thou
thoughtest that I was altogether such an one as thyself” (Psalms 50:21). Our
moral and spiritual attitude and aptitude constitute a lens through which God is
seen; and if the lens is not clear, true and colorless, it distorts and
discolors all conceptions of God.

2. God is essentially changeless in His relations to man. To get into right
relations with Him, therefore, is to insure on His part right relations to us.
And hence, also, rectification of what is wrong or abnormal may immediately
restore blessing.

3 God’s Power is always at the command of the penitent and obedient. There is
one great sentence we would write as in letters of flame on every Christian’s
memory: Obey the law of the force and the force obeys you. The natural world is
full of mystic and subtle forces—light and heat, gravitation, magnetism,
electricity, etc. They obey fixed laws, and so far and so long as man conforms
to those laws, he controls those forces. Light becomes his photographer, heat
his refiner, gravitation his engineer, magnetism his pilot, electricity his
messenger, motor and illuminator. So in the spiritual realm there is a similar
reign of law. Even the Holy Spirit has His chosen methods and channels as even
the winds have their currents; and to know and conform to His elect modes of
operation and get into the channels of His streams is to find Him filling our
weakness with the strength and power of God. Even prayer commands blessing only
when coupled with obedience. As Abraham’s servant said: “I, being in the way,
the Lord led me” (Genesis 24:27). The lesson of Azariah’s prophecy is enforced
by Canon Evanson, who well observes, that “There is a mutual interaction between
the rain of heaven and the mists of earth. These two kindred moistures produce
and reproduce one another. When rich rain falls on soft ground, in due time, a
grateful mist rises and makes fresh clouds. These again break in fresh rain.
God, knowing the hearts of all men, gives His grace to all whom He sees to be
receptive of it; and to such as use it will He give it in larger measure. The
more work done, the more grace given” (1 Corinthians 15:10; comp.Hebrews 6:7-8).

Jonah’s so-called “prophecy” is unique. He was the firstforeign missionary, and
the lessons of his career are most unique and valuable. They are mainly these:

1. That a missionary may be distinctly called of God and refuse to go—in fact so
turn his back on his call as to go to the farthest opposite point, as he started
for the West—Tarshish or Tartessus, Spain, instead of Nineveh in the remote
East.

2. That when a man, called of God, turns his back on God, there is nothing
before him but disappointment, darkness and disaster, until he repents.

3. That when a call is repeated, one may go and practically not go—formally
undertaking the sacred duty but heartlessly. A loveless obedience is in such
case little better than a lawless disobedience.


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  CHAPTER 52: 51. GATHERING UP FRAGMENTS
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Gathering Up Fragments

Chapter 50

There is a law of holy economy in scripture study. Some valuable lessons may not
easily be classified; they form a class by themselves. But any impressions of
truth or duty, gleaned in the harvest field of the Word, should be carefully
gathered up though not sufficient in quantity to be bound in a sheaf. They are
handfuls of purpose like Ruth’s gleanings after the reapers. No thought of God
can be of little value. The stray hints which He drops in passing are priceless
gems, to be preserved as treasures, and worn as jewels.

There are about twelve or thirteen conspicuous symbols used to express the range
and scope of the application of Holy Scripture to daily needs. They abundantly
repay study from their great suggestiveness and comprehensiveness. Taken
alphabetically, they are the following: Bread, fire, gold, hammer, honey, lamp,
laver, light, meat, milk, mirror, seed, and sword. Here four symbols refer to
food, and food in its nutritious and delicious qualities; four more to the uses
of the Word in self-revealing, self-cleansing and self-guiding; four others to
its power as a force or weapon, etc.

Throughout the Word most valuable hints are scattered on the philosophy of
suffering which in no one place are gathered up and presented at one view, an
exception to an otherwise almost uniform rule. If we search we shall find some
six or seven forms or phases of suffering distinguished. We may for want of any
better terms call them—

1. The Retributive or Judicial (Romans 2:2-11; Romans 6:23).

2. The Administrative, or organic and hereditary (Exodus 20:5-6; Romans
5:12-21).

3. The Punitive or penal (2 Samuel 12:13-19; Hebrews 12:15-17).

4. The Corrective or Paternal (Hebrews 12:5-12).

5. The Educative or disciplinary (Hebrews 2:10; 1 Peter 1:6-7).

6. The Vindicative or exemplary (Job 1-2; Daniel 6; Ephesians 5:10-20).

7. The Redemptive or voluntary and vicarious (Colossians 1:24). The wealth of
suggestion found here only deep study can reveal. Retributive suffering is the
final judicial infliction of punishment upon the rebellious, impenitent,
unbelieving. It may be wholly escaped by repentance, faith and self-surrender,
so that the believer will never come into judgment.

What we have called the administrative pertains to God’s method of administering
human history. He has established an organic connection between parent and
offspring, ancestry and posterity, and a corporate connection between members of
the same society, or as we significantly call it “commonwealth,” whereby the
sins and follies, as also virtues and excellencies of the sire, are measurably
entailed on the son; and if one member of the body politic suffer, all the
members suffer with it; or if one be honored, all rejoice with it. To suspend
this organic law would not only arrest the evil consequences of others’
wrongdoing, but prevent the blessings which are conveyed in the same channel.
Hence our duty is to adjust ourselves to this law by such moderation of our
indulgences and virtuousness of habit as both modify the evil consequences of
parental sins, and prevent a like inheritance in our children. By the punitive
is meant suffering which even forgiveness does not wholly obviate or prayer
remove. “God is not mocked; whatsoever a man soweth that shall he also reap.”
David’s sin was put away, but the child born of it could not be spared. Esau’s
repentance and remorse could not undo the barter of his birthright, or recall
the prophetic blessing that went with it. Nor could even Moses enter the land
after his dishonoring of God at Meribah-Kadesh.

Corrective suffering is of the nature of paternal chastisement. It can be got
rid of immediately by correcting the fault, for no father continues his
chastisement when the child is penitent and obedient. Hence in 1 Corinthians
11:30-32, we are taught that “if we would judge ourselves we should not be
judged.” It is our lack of self-correction that makes the Father’s needful.

Suffering may likewise be educative, preparing us for service and maturing in us
virtues only ripened in sorrow, like patience which obviously must be learned
when there is something to be patient about, to be borne patiently. Even our
Lord had to be perfected through such suffering, for the captain of a company
prepares for his captaincy by enduring hardship as a good soldier, sharing the
training with the members of his company. Gold can only be rid of alloy by
furnace fires. It has three stages of history: in the mine, in the fining pot or
crucible, and in the vessel: and it gets to be in the vessel and on the master’s
table only by passing through the fire.

Vindicative suffering is what we endure in vindication of God, as Job did when
the Devil challenged Jehovah to produce a man that served Him without respect to
temporal advantage. The Lord needed such a witness in Babylon and Daniel went
into the lion’s den to vindicate God by proving that a praying saint will not
give up even his prayers or conceal them to save his life.

Redemptive suffering is that which is voluntarily endured to save others. In the
nature of the case it must be voluntary in order to be truly vicarious. It is
never compulsory, God puts no cross on us; if we bear it at all it is because we
take it up after Christ. Paul could not atone for human guilt, nor redeem men,
but he could fill up what was behind in the sufferings of Christ by identifying
himself with the Redeemer in voluntarily self-denial for His sake and bringing
to the knowledge of the lost the fact of salvation. This suffering, so far from
being evaded or avoided, should be regarded as the consummate privilege of the
believer. The wisdom which finds expression in the book of Proverbs and
Ecclesiastes is a mine of gems, much neglected. The collection itself challenges
the reader to search its contents:

“Have I not written unto thee excellent things in counsels and knowledge, that I
might make thee know the certainty of the words of truth that thou mightest
answer the words of truth to them that send unto thee”? (Proverbs 22:20-21).

Here is a fine expression of the grand purpose of all Holy Scripture and
especially of these words of practical counsel—a gift from God of words of
truth, that man might know their certainty, and answer with them all
challengers.

We cite a few conspicuous instances:

“The Fear of the Lord is the Beginning of Wisdom,” of “Knowledge” (Proverbs 1:7;
Proverbs 9:10). This grand saying is repeated at important points. In Job 28:28,
it appears as an oracle, at the close of a sublime poem on the mysteries of
nature as the key to their solution. In Psalms 111:10, it comes as the choral
close of a temple Hymn, as the keynote of all true worship; and here, it is the
watchword of all true education, intellectual wisdom. The Word, Beginning means
“principal part,” head and front. It indicates either a starting point, or a
goal, or both; what is first in order, or first in importance. The substance of
the lesson is, in all pursuit after wisdom or knowledge start with God.

Even in intellectual matters, everything depends on a right point of view.
“Inspiration Point” in the Yosemite is so-called because it reveals and
interprets the whole valley of wonders. Astronomy was misconceived for thousands
of years, because the Earth was conceived as the center of the planetary and
stellar universe. The moment that the sun was seen to be the center of the solar
system and the Earth conceived as a planet moving round it the confusion of the
Ptolomaic gave way to the order of the Copernican. So, if in the pursuit of
knowledge you take God as the center, the universe becomes a harmonious system.
Atheism is folly, intellectually as well as morally. The only rational
interpretation of Nature is to put God on its throne as Creator and Ruler.

“Keep thy heart with all diligence, for out of it are the issues of life”
(Proverbs 4:23).

Nothing compares in importance with what is inside: if taken care of, the
outside—“mouth,” “eyes,” “feet”—will take care of themselves. “Mores” means both
morals and manners. Literally, “above all thy keeping, keep thy heart, for out
of it flows Life’s great streams.” As God is the center of all Truth, the heart
is the fountain of all virtue. When we cry “Create in me a clean heart, O God,”
He replies, “Keep thy heart with all diligence.” These are the two sides of one
great matter. Even our intellectual power and success depend upon diligent
keeping of the inner life. From the heart flows the blood.

“Watch thy heart above all thy keeping; for from it are the out-flowings of
Life.” Man has under his own charge the making and guarding of his own life
fountain, and his first duty is to keep it pure.

“There is that scattereth and yet increaseth and there is that withholdeth more
than is meet, but it tendeth to poverty” (Proverbs 11:24).

Increase comes by imparting, and decrease by withholding. If you want to get,
give, and if you want to lose, keep. Even mental riches come by constant
spending of intellectual capital. A thought or fact is a seed; to be sown if you
want a crop. No man learns so fast as he who teaches. Acquisition comes by
impartation. There is gain in grain only as it is sown in the soil. “Sowing in
the field is better than sewing in a napkin.” All gifts are for trading. Coin is
for currency.

“He that walketh with wise men shall be wise; but a companion of fools shall be
destroyed” (Proverbs 13:20).

Goethe says: “Tell me with whom thou art found and I will tell thee who thou
art.” Much depends on your companionship. Wisdom and folly are both contagious.
Your company suggests your habits and thoughts, directs your aims, refines or
degrades your tastes. You will be intellectually and morally assimilated to your
chosen companions. Wise men make sages, fools makes fools.

“Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath
no heart to it” (Proverbs 17:16).

Money cannot buy learning, nor take the place of brains; there is no “royal
road” to wisdom. The rich have no advantage over the poor. He who has a heart
for his work is bound to succeed; nothing is impossible to the man that wills.
What is needed is not pre-eminently money nor books, but understanding. There is
enough latent brain power in any complete man to make him a scholar. In fact,
those who have made most of themselves have generally had least advantages.

“Train up a child in the way he shall go,” etc., literally, “according to his
way”—his bent (Proverbs 22:6). The Arabs have a proverb: “You may bathe a dog’s
tail in oil and bind it with splints and you can never get the crook out of it.”
Every man has a native bent which adapts him to a particular work or sphere.
True teaching and training will find out that bent; for, even when he is old, he
will be likely to pursue it.

“It is the glory of God to conceal a thing, but the honor of kings is to search
it out” (Proverbs 25:2).

God has a purpose in concealing truth; to stimulate man to search it out. The
effort which leads to discovery is more beneficial than the discovery itself.
Secrets are left in nature and Providence, in God’s works and Word, to incite
study. And it is a royal privilege that a king may covet to explore truth. A
great sage said that if he could have his choice to know all that can be known,
or forever to seek after more knowledge, he would choose the latter. This
proverb embodies a fundamental law. “God” here is Elohim—god of creation. He is
verily a god who concealeth Himself (Isaiah 45:15). But it is not to evade but
to provoke inquiry and investigation. He hides creative mysteries to stimulate
the human mind to exploration, and find the reward of search in discovery. It is
God’s glory to hide: man’s glory to seek—even kings, with their high
intelligence and large resources, are well employed in searching into what He
has concealed. The glory of Elohim is to conceal; the glory of man is to reveal.
The Self Life is another of the subjects which permeate Scripture teaching.
Gathering up a few of the fragments we find that the following are the main
aspects in which it is presented:

1. Self-righteousness or self-trust; as the great hindrance to the acceptance of
God’s saviour and salvation (Romans 10:1-3).

2. Self-dependence or self-help. Even after conversion there is a constant
tendency to rely upon our own efforts (Galatians 2:20; Zechariah 4:6; John
15:4-6).

3. Self-seeking (Jeremiah 45:5; 1 Corinthians 10:33). Constant proneness also to
seek self-promotion, advancement, emolument (Matthew 16:24-25).

4. Self-pleasing. To set before ourselves our own gratification and indulgence
is perilous to spiritual life (Romans 15:1-3).

5. Self-will. The center of all self life is a carnal, selfish will; and hence
the need of its absolute renunciation (James 4:13-15; 1 Peter 4:2; John 6:38).

6. Self-defense. We find it hard to abstain from vindicating and justifying
ourselves instead of leaving it to God (1 Peter 2:12; 1 Peter 2:15; 1 Peter
2:19-23; 1 Peter 3:16; 1 Peter 4:19).

7. Self-glory. All seeking of human praise detracts from the glory of God and is
idolatrous (Daniel 5:23; John 8:50; 1 Corinthians 10:31; Galatians 6:14). Though
the forms of self life are legion, all may be included under the above seven
heads. On the Times Building in London two books are sculptured in stone. They
represent respectively the Past and the Future of human Literature. On one, the
Past, ivy is graven to indicate how the writings of past ages are overgrown with
antiquity like the ruins of an old cathedral. On the other rests the scythe of
Time to indicate how all future writings of men will be severely tested by Time
as to whether they can endure, while all that is mortal perishes. On the Bible
Society Building in the same street one Book is sculptured—the Book of God, with
the sentence: “The Word of the Lord endureth forever.”


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Source: https://sermonindex.net/books/pierson-arthur-knowing-the-scriptures-rules-methods-bible-study/
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