Table of Contents...us, He has our welfare at heart. Every trial is thus a temptation, for it serves to make manifest the prevailing disposition of the heart—whether it be holy or

TableofContents

Chapter1

Chapter2

Chapter3

Chapter4

Chapter5

Chapter6

Chapter7

Chapter8

Chapter9

Chapter10

Chapter11

Chapter12

Chapter13

Chapter14

Chapter15

Chapter16

Chapter17

Chapter18

Chapter19

Chapter20

Chapter21

Chapter22

Chapter1

Manisnotoriouslyacreatureofextremes,andnowhereisthatfactmoreevidentthanintheattitudetakenbydifferentonestothissubject.WhereassomehaveaffirmedtheBibleiswritteninsuchsimplelanguagethatitcallsfornoexplaining,afargreaternumberhavesufferedthepapiststopersuadethemthatitscontentsaresofarabovethegraspofthenaturalintellect,itssubjectssoprofoundandexalted,itslanguagesoabstruseandambiguousthatthecommonmanisquiteincapableofunderstandingitbyhisownefforts,andthereforethatitisthepartofwisdomforhimtosubmithisjudgmentto"holymotherchurch,"whobrazenlyclaimstobetheonlyDivinelyauthorizedandqualifiedinterpreterofGod’soracles.ThusdoesthePapacywithholdGod’sWordfromthelaity,andimposeherowndogmasandsuperstitionsuponthem.Forthemostpartthelaityarequitecontenttohaveitso,fortherebytheyarerelievedofsearchingtheScripturesforthemselves.NorisitmuchbetterwithmanyProtestants,forinmostcasestheyaretooindolenttostudytheBibleforthemselves,andbelieveonlywhattheyhearfromthepulpits.

TheprincipalpassageappealedtobyRomanistsinanattempttobolsteruptheirperniciouscontentionthattheBibleisadangerousbook—becauseofitsallegedobscurity—toplaceinthehandsofthecommonpeopleis2Peter3:15,16.ThereintheHolySpirithastoldusthattheapostlePaul,accordingtothewisdomgivenhim,spokeinhisepistlesof"somethingshardtobeunderstood,whichtheythatareunlearnedandunstablewrest,astheydoalsotheotherscriptures,totheirowndestruction."ButasCalvinlongagopointedout,"WearenotforbiddentoreadPaul’sepistlesbecausetheycontainsomethingsdifficulttobeunderstood,butthat,onthecontrary,theyarecommendedtous,providingwehaveacalmandteachablemind."Itisalsotobenotedthatthisversesays"somethings"andnot"many,"andthattheyare"hard"andnot"incapableofbeingunderstood"!Moreover,theobscurityisnotinthem,butinthedepravityofournaturewhichresiststheholyrequirementsofGod,andtheprideofourheartswhichdisdainsseekingenlightenmentfromHim.The"unlearned"hererefersnottoilliteracy,buttobeinguntaughtofGod;andthe"unstable"arethosewithnosettledconvictions,who,likeweathervanes,turnaccordingtowhateverwindofdoctrineblowsuponthem.

Ontheotherhand,therearesomemisguidedsoulswhohavesufferedthependulumtoswingtotheappositeextreme,denyingthattheScripturesneedany

interpreting.Theyavertheyhavebeenwrittenforsimplesouls,sayingwhattheymeanandmeaningwhattheysay.TheyinsistthattheBiblerequirestobebelievedandnotexplained.Butitiswrongtopitthosetwothingsagainsteachother:botharenecessary.Goddoesnotaskforblindcredencefromus,butanintelligentfaith,andforthatthreethingsareindispensable:thatHisWordshouldberead(orheard),understood,andpersonallyappropriated.NoneotherthanChristHimselfgaveexhortation,"Whosoreadeth,lethimunderstand"(Matthew24:15)—themindmustbeexerciseduponwhatisread.ThatacertainamountofunderstandingisimperativeappearsfurtherfromourLord’sparableoftheSowerandtheSeed:"Whenanyoneheareththewordofthekingdom,andunderstandethitnot,thencomeththewickedone,andcatchethawaythatwhichwassowninhisheart..,buthethatreceivedseedintothegoodgroundishethatheareththeword,andunderstandethit"(Matthew13:19,23).Thenletussparenopainstoarriveatthemeaningofwhatweread,forwhatusecanwemakeofwhatisunintelligibletous?

OtherstakethepositionthattheonlyInterpretertheyneed,theonlyOneadequateforthetask,istheHolySpirit.Theyquote:"ButyehaveanunctionfromtheHolyOne,andyeknowallthings...buttheanointingwhichyehavereceivedofHimabidethinyou,andyeneednotthatanymanteachyou"(1John2:20,27).TodeclarethatIneednonebuttheHolySpirittoteachmemaysoundveryhonoringtoHim,butisittrue?Likeallhumanassertionsthatonerequirestobetested,fornothingmustbetakenforgrantedwherespiritualthingsareconcerned.Weanswerthatitisnot,otherwiseChristmakessuperfluousprovisionbygiving"pastorsandteachersfortheperfectingofthesaints,fortheworkoftheministry"(Eph.4:11,12).WemusteverbearinmindthatitisaveryshortstepfromtrustingGodtotemptingHim,fromfaithtopresumption(Matthew4:6,7).NeithershouldweforgetwhatisGod’scommonandusualmethodinsupplyingthewantsofHiscreatures—mediatelyandnotimmediately,bysecondarycausesandhumanagent.Thatpertainsasmuchtothespiritualrealmastothenatural.IthaspleasedGodtofurnishHispeoplewithgiftedinstructors,andinsteadofhaughtilyignoringthemweought(whiletestingtheirteaching—Acts17:11)toacceptthankfullywhateverhelptheycanaffordus.

FarbeitfromustowriteanythingwhichwoulddiscouragetheyoungbelieverfromrecognizingandrealizinghisdependenceuponGod,andhisneedofconstantlyturningtoHimforwisdomfromabove,particularlysowhenengagedinreadingormeditatinguponHisHolyWord.YethemustbearinmindthattheMostHighdoesnottieHimselftoanswerourprayersinanyparticularmannerorway.InsomeinstancesHeispleasedtoillumineourunderstandings

directlyandimmediately,butmoreoftenthannotHedoessothroughtheinstrumentalityofothers.TherebyHenotonlyhidespridefromusindividually,butplaceshonoronHisowninstitution,forHehasappointedandqualifiedmento"feedtheflock"(1Pet.5:2),"guidesoverus"whosefaithwearebiddentofollow(Heb.13:7).Itistruethat,ontheonehand,GodhassowrittenHisWordthatthewayfaringman,thoughafool,shouldnoterrtherein(Isa.35:8);yet,ontheotherhand,thereare"mysteries"and"deepthings"(1Cor.2:10);andwhilethereis"milk"suitedtobabesthereisalso"strongmeat,"whichbelongsonlytothosewhoareoffullage(Heb.5:13,14).

Turningfromthegeneraltotheparticularletusevincethereisarealneedforinterpretation.First,inordertoexplainseemingcontradictions.Thus,"GoddidtemptAbraham,andsaiduntohim...Takenowthyson...andofferhimthereforaburntoffering"(Gen.22:1,2).NowplacebythesideofthatstatementthetestimonyofJames1:13,"Letnomansaywhenheistempted,IamtemptedofGod:forGodcannotbetemptedwithevil,neithertemptethHeanyman."Thoseversesappeartoconflictopenlywitheachother,yetthebelieverknowsthatsuchisnotthecase,thoughhemaybeatalosstodemonstratethatthereisnoinconsistencyinthem.Itisthereforethemeaningofthoseverseswhichhastobeascertained.Noristhatverydifficult.Manifestlytheword"tempt"isnotusedinthesamesenseinthosesentences.Theword"tempt"hasbothaprimaryandasecondarymeaning.Primarily,itsignifiestomaketrialof,toprove,totest.Secondarily,itsignifiestoallure,seduce,orsolicittoevil.WithoutashadowofdoubtthetermisusedinGenesis22:1,initsprimarysense,foreventhoughtherehadbeennoDivineinterventionattheeleventhhour,AbrahamhadcommittednosininslayingIsaac,sinceGodhadbiddenhimdoso.

BytheLord’stemptingAbrahamonthisoccasionwearetounderstandnotthatHewouldenticeuntoevilasSatandoesbutratherthatHemadetrialofthepatriarch’sloyalty,affordinghimanopportunitytodisplayhisfearofHim,hisfaithinHim,hislovetoHim.WhenSatantemptsheplacesanallurementbeforeuswiththeobjectofencompassingourdownfall;butwhenGodtemptsortestsus,Hehasourwelfareatheart.Everytrialisthusatemptation,foritservestomakemanifesttheprevailingdispositionoftheheart—whetheritbeholyorunholy.Christwas"inallpointstemptedlikeasweare,sin(indwelling)excepted"(Heb.4:15).Histemptationwasreal,yettherewasnoconflictwithinHim(asinus)betweengoodandevil—HisinherentholinessrepelledSatan’simpioussuggestionsaswaterdoesfire.Weareto"countitalljoywhenwefallintodiverstemptations"or"manifoldtrials,"sincetheyaremeansofmortifyingourlusts,testsofourobedience,opportunitiestoprovethesufficiencyofGod’s

grace.Obviouslyweshouldnotbecalledontorejoiceoverinducementstosin!Again,"TheLordisfarfromthewicked"(Prov.15:29),yetinActs17:27,

wearetoldHeis"notfarfromeveryoneofus"—wordswhichwereaddressedtoaheathenaudience!Thesetwostatementsseemtocontradictoneanother,yea,unlesstheybeinterpretedtheydoso.Ithas,then,tobeascertainedinwhatsenseGodis"farfrom"andinwhatsenseHeis"notfarfrom"thewicked—thatiswhatismeantby"interpretation."DistinctionhastobedrawnbetweenGod’spowerfulorprovidentialpresenceandHisfavorablepresence.InHisspiritualessenceoromnipresenceGodisevernighuntoallofHiscreatures(forHe"fillsheavenandearth"—Jer.23:24)sustainingtheirbeings,holdingtheirsoulsinlife(Ps.64:9),bestowinguponthemthemerciesofHisprovidence.ButsincethewickedarefarfromGodintheiraffections(Ps.73:27),sayingintheirhearts"Departfromus:forwedesirenottheknowledgeofThyways"(Job21:14),soHisgraciouspresenceisfarfromthem:HedoesnotmanifestHimselftothem,hasnocommunionwiththem,hearsnottheirprayers("theproudHeknowethafaroff"—Ps.138:6),succorsthemnotinthetimeoftheirneed,andwillyetbidthem"departfromMe,yecursed"(Matthew25:41).UntotherighteousGodisgraciouslynear:Psalms34:18;145:18.

Oncemore."IfIbearwitnessofMyself,Mywitnessisnottrue"(John5:31)—"thoughIbearrecordofMyself,yetMyrecordistrue"(John8:14).Anotherpairofopposites!Yetthereisnoconflictbetweenthemwhenrightlyinterpreted.InJohn5:17-31,ChristwasdeclaringHissevenfoldequalitywiththeFather:firstinservice,theninwill.Verse19meansHecouldoriginatenothingthatwascontrarytotheFather,fortheywereofperfectaccord(seev.30).Inlikemanner,HecouldnotbearwitnessofHimselfindependentlyoftheFather,forthatwouldbeanactofinsubordination.Instead,Hisownwitnesswasinperfectaccordtherewith:theFatherHimself(v.37),andtheScriptures(v.39),boretestimonytoHisabsolutedeity.ButinJohn8:13,14,ChristwasmakingdirectreplytothePharisees,whosaidHiswitnesswasfalse.ThatHeemphaticallydenied,andappealedagaintothewitnessoftheFather(v.18).Yetagain."IandMyFatherareone"(John10:30)—"MyFatherisgreaterthanI"(John14:28).Intheformer,ChristwasspeakingofHimselfaccordingtoHisessentialbeing;inthelatter,inreferencetoHismediatorialcharacterorofficialposition.

Second,interpretationisnecessarytopreventourbeingmisledbythemeresoundofwords.Howmanyhaveformedwrongconceptionsfromthelanguageusedindifferentversesthroughtheirfailuretounderstanditssense.Tomanyitappearsimpioustoplaceadifferentmeaninguponatermthanwhatappearstobeitsobvioussignification;yetasufficientwarningagainstthisshouldbefound

inthecaseofthosewhohavesofanaticallyandstubbornlyadheredtoChrist’swords,"this[unleavenedbread]isMybody,"refusingtoallowthatitmustmean"thisrepresentsMybody"—as"thesevencandlestickswhichthousawestare[i.e.symbolize]thesevenchurches"(Rev.1:20).TheerrorofUniversalism,baseduponindefinitetermsbeinggivenanunlimitedmeaning,pointsfurtherwarning.Arminianismerrsinthesamedirection."ThatHebythegraceofGodshouldtastedeathforeveryman"(Heb.2:9)nomoreincludedCain,PharaohandJudasthan"everyman"istobeunderstoodabsolutelyinLuke16:16;Romans12:3;1Corinthians4:5;and"allmen"in1Timothy2:4,6,isnomoretobetakenasmeaningallwithoutexceptionthanitisinLuke3:15;John3:26;Acts22:15.

"Noahwasajustmanandperfectinhisgenerations"(Gen.6:9).OfJob,too,itissaidthathewas"perfectandupright"(1:1).Howmanyhaveallowedthemselvestobemisledbythesoundofthosewords.Whatfalseconceptshavebeenformedoftheirimport!Thosewhobelieveinwhattheyterm"thesecondblessing"or"entiresanctification"considertheyconfirmtheircontentionthatsinlessperfectionisattainableinthislife.Yetsuchamistakeisquiteinexcusable,forwhatisrecordedverysoonafterwardsofthosemenshowsplainlytheywereveryfarfrombeingwithoutmoraldefect:theonebecomingintoxicated,theothercursingthedayofhisbirth.Theword"perfect"inthoseandsimilarpassagessignifies"honest,sincere,"beingopposedtohypocrisy."Wespeakwisdomamongthemthatareperfect"(1Cor.2:6).There,andinPhilippians3:15,thewordsignifies"mature"—compare"offullage"inHebrews5:14—asdistinctfrominfantile.

"Iwillmakedrunkherprinces,andherwisemen..andtheyshallsleepaperpetualsleep,andnotwake,saiththeKing,whosenameistheLordofhosts"(Jer.51:57).Thosewordsarecitedbygrossmaterialists,whobelieveintheannihilationofthesoulsofthewicked.Theyneednotdetainuslong,forthelanguageisplainlyfigurative.GodwasabouttoexecutejudgmentupontheprideofBabylon,andasahistoricalfactthatmightycitywascapturedwhileitskingandhiscourtierswereinadrunkenstupor,beingslaintherein,sothattheyawokenomoreonearth.That"perpetualsleep"cannotbeunderstoodliterallyandabsolutelyisevidentfromotherpassageswhichexpresslyannouncetheresurrectionofthewicked—Daniel12:2;John6:29.

"HehathnotbeheldiniquityinJacob,neitherhathHeseenperversenessinIsrael"(Num.23:21).Howoftenthosewordshavebeenregardedabsolutely,withoutanyregardtotheircontext.TheywereapartofBalaam’sexplanationtoBalak,whyhecouldnotcurseIsraelsothattheyshouldbeexterminatedbythe

Midianites.SuchlanguagedidnotmeanthatIsraelwasinasinlessstate,butthatuptothattimetheywerefreefromanyopenrebellionagainstorapostasyfromJehovah.Theyhadnotbeenguiltyofanyheinousoffenselikeidolatry.Theyhadconductedthemselvesastobeunfitforcursingandcuttingoff.ButlatertheLorddidsee"perverseness"inIsrael,andcommissionedBabylontoexecuteHisjudgmentuponthem(Isa.10).ItisunwarrantabletoapplythisrelativestatementtotheChurchabsolutely,forGoddoes"beholdiniquity"inHischildren,asHischasteningroddemonstrates;thoughHeimputesitnotuntopenalcondemnation.

Third,interpretationisneededfortheinsertingofanexplanatorywordinsomepassages.Thusin"Thouartofpurereyesthanto[approvingly]beholdevil,andcanstnot[condoningly]lookoniniquity"(Hab.1:13).Somesuchqualifyingtermsasthesearerequired,otherwiseweshouldmakethemcontradictsuchaverseas"TheeyesoftheLordareineveryplace,beholdingtheevilandthegood"(Prov.15:3).Godneverbeholdsevilwithcomplacency,butHedoestorequiteit.Oncemore."ForwhohathresistedHis[secretordecretive]will?"(Rom.9:19);"neitherdidaccordingtoHis[revealedorpreceptive]will"(Luke12:47)—unlessthosedistinctionsbemadeScripturewouldcontradictitself.Again,"Blessedaretheythat[evangelically,i.e.,withgenuinedesireandeffort]keepHistestimonies"(Ps.119:2)—fornonedosoaccordingtothestrictrigorofHisLaw.

Forourconcludingexampleoftheneedforinterpretationletustakeaveryfamiliarandsimpleverse:"JesusChristthesameyesterday,andtoday,andforever"(Heb.13:8).Doesthat"saywhatitmeans"?Certainly,saysthereader;andthewriterheartilyagrees.Butareyousurethatyouunderstandthemeaningofwhatitsays?HasChristundergonenochangesincethedaysofHisflesh?IsHethesameabsolutelytodayasHewasyesterday?DoesHestillexperiencebodilyhunger,thirst,andweariness?IsHestillin"theformofaservant,"inastateofhumiliation,"theManofsorrows"?Interpretationishereobviouslyneeded,fortheremustbeasenseinwhichHeisstill"thesame."HeisunchangedinHisessentialPerson,intheexerciseofHismediatorialoffice,inHisrelationuntoandattitudetowardHisChurch—lovingthemwithaneverlastinglove.ButHehasalteredinHishumanity,forthathasbeenglorified;andinthepositionwhichHenowoccupies(Matthew28:18;Acts2:36).Thusthebestknownandmostelementaryversescallforcarefulexaminationandprayerfulmeditationinordertoarriveatthemeaningoftheirterms.

Chapter2

Inthepreviouschapterwesoughttoshowtheneedforinterpretation,thatitdevolvesuponustoascertaintheimportofwhatismeantbyeverysentenceofHolyWrit.WhatGodhassaidtousisofinestimableimportanceandvalue,yetwhatprofitcanwederivetherefromunlessitssignificanceiscleartous?TheHolySpirithasgivenusmorethanahintofthisbyexplainingthemeaningofcertainwords.Thus,intheveryfirstchapteroftheNewTestamentitissaidofChrist,"theyshallcallHisnameEmmanuel,whichbeinginterpretedis,Godwithus"(Matthew1:23).Andagain,"WehavefoundtheMessias,whichis,beinginterpreted,theChrist"—margin"theAnointed"(John1:43).Again,"AndtheybringHimuntotheplaceGolgotha,whichis,beinginterpreted,Theplaceofaskull"(Mark15:22).Yetagain"Melchizedec,kingofSalem...firstbeingbyinterpretationKingofrighteousness,andafterthatalsoKingofSalem,whichis,Kingofpeace"(Heb.7:1,2).ThoseexpressionsmakeitclearthatitisessentialthatweshouldunderstandthesenseofeachwordusedintheScriptures.God’sWordismadeupofwords,yettheyconveynothingtouswhiletheyremainunintelligible.Hence,to

BeforesettingforthsomeoftherulestobeobservedandtheprinciplestobeemployedintheinterpretationofScripture,wewouldpointoutvariousthingswhichrequiretobefoundinthewould-heinterpreterhimself.Goodtoolsareindeedindispensableforgoodworkmanship,butthebestofthemaretolittlepurposeinthehandsofonewhoisunqualifiedtousethem.MethodsofBiblestudyareonlyofrelativeimportance;butthespiritinwhichitisstudiedisall-important.Itcallsfornoargumenttoprovethataspiritualbookcallsforaspirituallymindedreader,for"thenaturalmanreceivethnotthethingsoftheSpiritofGodneithercanheknowthem,becausetheyarespirituallydiscerned"(1Cor.2:14).God’sWordisarevelationofthingswhichaffectourhighestinterestsandeverlastingwelfare,anditdemandsbothimplicitandcordialacceptance.Somethingmorethanintellectualtrainingisrequired:theheartmustberightaswellasthehead.OnlywherethereishonestyofsoulandspiritualityofheartwilltherebeclearnessofvisiontoperceivetheTruth;onlythenwillthemindbecapableofdiscerningthefullimportofwhatisread,andunderstandnotonlythebaremeaningofitswords,butthesentimentstheyaredesignedto

WewillrepeatherewhatwewroteinStudiesintheScripturestwentyyearsago."ThereisgravereasontobelievethatmuchBiblereadingandBiblestudy

ofthelastfewyearshasbeenofnospiritualprofittothoseengagedinit.Yea,wegofarther:wegreatlyfearthatinmanyinstancesithasprovedacurseratherthanablessing.Thisisstronglanguage,wearewellaware,butnostrongerthanthecasecallsfor.DivinegiftsmaybemisusedandDivinemerciesabused.Thatthishasbeensointhepresentinstanceisevidencedbythefruitsproduced.Eventhenaturalmancan(andoftendoes)takeupthestudyoftheScriptureswiththesameenthusiasmandpleasureashemightoneofthesciences.Wherethisisthecase,hisstoreofknowledgeisincreased,andsoalsoishispride.Likeachemistengagedinmakinginterestingexperiments,theintellectualsearcheroftheWordisquiteelatedwhenhemakessomenewdiscovery,yetthejoyofthelatterisnomorespiritualthanwouldbethatoftheformer.So,too,justasthesuccessofthechemistgenerallyincreaseshissenseofself-importanceandcauseshimtolookdownuponthosemoreignorantthanhimself,suchalas,hasbeenthecasewiththosewhohaveinvestigatedthesubjectsofBible"

Sincetheimaginationofman,likealltheotherfacultiesofhismoralbeing,ispermeatedandvitiatedbysin,theideasitsuggests,evenwhenponderingtheDivineoracles,arepronetobemistakenandcorrupt.ItispartofoursinfulinfirmitythatweareunableofourselvestointerpretGod’sWordaright;butitispartofthegraciousofficeoftheHolySpirittoguidebelieversintothetruth,therebyenablingthemtoapprehendtheScriptures.ThisisadistinctandspecialoperationoftheSpiritonthemindsofGod’speople,wherebyHecommunicatesspiritualwisdomandlightuntothem,andwhichisnecessaryuntotheirdiscerningarightthemindofGodinHisWord,andalsotheirlayingholdoftheheavenlythingsfoundtherein."Adistinctoperation"wesay,bywhichwemeansomethingabextraoroverandaboveHisinitialworkofquickening;forwhileitbeablessedfactthatatregenerationHehas"givenusanunderstanding,thatwemayknowHimthatistrue"(1John5:20),yetmoreisneededinorderforusto"knowthethingsthatarefreelygiventousofGod"(1Cor.2:12).Thisisevidentfromthecaseoftheapostles,forthoughtheyhadcompaniedandcommunedwithChristforthespaceofthreeyears,yetweareinformedthat,atalaterdate,"ThenopenedHetheirunderstanding,mightunderstandthescriptures"(Luke24:45).

HowwhathasbeenjustalludedtoshouldimpresstheChristianhimselfwiththeneedforholycautionwhenreadingtheWord,lesthewrestitscontentsuntohisowninjury!HowitshouldhumblehimbeforeitsAuthorandmakehimrealizehisutterdependenceuponHim!IfthenewbirthweresufficientofitselftocapacitatethebelievertograspDivinethings,theapostlehadnevermaderequestfortheColossiansaintsthatthey"mightbefilledwiththeknowledgeof

God’swillinallwisdomandspiritualunderstanding"(1:9),norwouldhehavesaidtohissoninthefaith,"theLordgivetheeunderstandinginallthings"(2Tim.2:7).ThereneverwasamorefoolishnotionorperniciousideaentertainedthanthattheholymysteriesoftheGospelsoliewithintheprovinceofhumanreasonthattheymaybeknownprofitablyandpracticallywithouttheeffectualaidoftheblessedSpiritofTruth.NotthatHeinstructsusinanyotherwaythanbyandthroughourreasonandunderstanding,forthenweshouldbereducedtoirrationalcreatures;butthatHemustenlightenourminds,elevateanddirectourthoughts,quickenouraffections,moveourwills,andtherebyenableourunderstandings,ifwearetoapprehend

NordoestheHolySpirit’steachingoftheindividualChristianbyanymeanssetasideorrenderhimindependentofmakingdiligentandconscientioususeoftheministryofthepulpit,forthatisanimportantmeansappointedbyGodfortheedifyingofHispeople.ThereisahappymediumbetweentheattitudeoftheEthiopianeunuchwho,whenasked,"Understandestthouwhatthoureadest?"replied,"HowcanI,exceptsomemanshouldguideme?"(Acts8:30,31),andthewrongusemadeof"yeneednotthatanymanteachyou"(1John2:27)—betweenaslavishrelianceuponhumaninstrumentsandahaughtyindependenceofthosewhomChristhascalledandqualifiedtofeedHissheep."YetisnottheirunderstandingoftheTruth,theirapprehensionofit,andfaithinit,torestuponortoberesolvedintotheirauthority,whoarenotappointedofGodtobe‘lordsoftheirfaith,’but‘helpersoftheirjoy’(2Cor.1:24).Andthereindependsallourinterestinthatgreatpromisethatweshallbe‘alltaughtofGod,’forwearenotso,unlesswedolearnfromHimthose"(JohnOwen).

"AndallThychildrenshallbetaughtoftheLord"(Isa.54:13,andcf.John6:45).Thisisoneofthegreatdistinguishingmarksoftheregenerate.TherearemultitudesofunregeneratereligionistswhoarewellversedintheletterofScripture,thoroughlyacquaintedwiththehistoryandthedoctrinesofChristianity,buttheirknowledgecameonlyfromhumanmedia—parents,Sundayschoolteachers,ortheirpersonalreading.Tensofthousandsofgracelessprofessorspossessanintellectualknowledgeofspiritualthingswhichisconsiderable,sound,andclear;yettheyarenotDivinelytaught,asisevidentfromtheabsenceofthefruitswhicheveraccompanythesame.Inlikemanner,thereareagreatnumberofpreacherswhoabhortheerrorsofModernismandcontendearnestlyfortheFaith.TheyweretaughtinBibleinstitutesortrainedintheologicalseminaries,yetitisgreatlytobefearedthattheyaretotalstrangerstoasupernaturalworkofgraceintheirsouls,andthattheirknowledgeoftheTruthisbutanotionalone,unaccompaniedbyanyheavenlyunction,saving

power,ortransformingeffects.Bydiligentapplication,andpersonaleffortonemaysecureavastamountofscripturalinformation,andbecomeanableexpositoroftheWord;buthecannotobtaintherebyaheart-affectingandheart-purifyingknowledgethereof.NonebuttheSpiritofTruthcanwriteGod’sLawonmyheart,

Here,then,isthefirstandmostessentialqualificationforunderstandingandinterpretingtheScriptures,namelyamindilluminedbytheHolySpirit.Theneedforthisisfundamentalanduniversal.OftheJewswearetold,"Butevenuntothisday,whenMosesisread,theveilisupontheirheart"(2Cor.3:15).ThoughtheOldTestamentbedeeplyveneratedanddiligentlystudiedbythe"orthodox"section,yetisitsspiritualpurportunperceivedbythem.SuchalsoisthecasewiththeGentiles.Thereisaveilofill-willovertheheartoffallenmanfor"thecarnalmindisenmityagainstGod"(Rom.8:7).Thereisaveilofignoranceoverthemind.Asachildmayspelloutthelettersandlearntopronouncewordsthesenseofwhichheapprehendsnot,sowemayascertaintheliteralorgrammaticalmeaningofthisWordandyethavenospiritualknowledgeofit,andthusbelongtothatgenerationofwhomitissaid"hearingyeshallhear,andshallnotunderstand;andseeingyeshallsee,andshallnotperceive"(Matthew13:14).Thereisaveilofprejudiceovertheaffections."Ourheartsareovercastwithstrongaffectionsoftheworld,andsocannotclearlyjudgepracticaltruth"(Manton).Thatwhichconflictswithnaturalinterestsandcallsforthedenyingofselfisunwelcome.Thereisaveilofpridewhich

Nowthatveilisnotcompletelyremovedfromtheheartatregeneration,henceourvisionisyetveryimperfectandourcapacitytotakeintheTruthuntospiritualprofitveryinconsiderable.InhisfirstepistletotheCorinthianchurchtheapostlesaid,"Ifanymanthinkthatheknowethanything,heknowethnothingyetasheoughttoknow"(8:2).ItisagreatmercywhentheChristianismadetorealizethatfact.Solongasheremainsinthisevilworldandthecorruptprincipleofthefleshcontinuesinhim,thebelieverneedstobeledandtaughtbytheSpirit.ThisisveryevidentfromthecaseofDavid,forwhilehedeclared,"Ihavemoreunderstandingthanallmyteachers,"yetwefindhimprayingtoGod,"OpenThoumineeyes,thatImaybeholdwondrousthingsoutofThylaw....Teachme,OLord,thewayofThystatutes....Givemeunderstanding"(Ps.119:18,33,34).ObservethatthePsalmistdidnotcomplainattheobscurityofGod’sLaw,butrealizedthefaultwasinhimself.Nordidhemakerequestfornewrevelations(bydreamsorvisions),butinsteadaclearersightofwhatwasalreadyrevealed.Thosewhoarethebestandlongesttaughtarealways

ItistobedulynotedthattheverbinPsalm119:18,literallysignifies

"uncover,unveilmineeyes,"whichconfirmsouropeningsentenceinthelastparagraph.God’sWordisaspirituallightobjectively,buttodiscernitarightthereneedstobesightorlightsubjectively,foritisonlybyandinHislightthat"weseelight"(Ps.36:9).TheBibleisheretermed"God’sLaw"becauseitisclothedwithDivineauthority,utteringthemandatesofHiswill.Itcontainsnotsomuchgoodadvice,whichwearefreetoacceptatourpleasure,butimperiousedictswhichwerejectatourperil.InthatWordare"wondrousthings"whichbytheuseofmerereasonwecannotattainunto.TheyaretherichesofDivinewisdom,whicharefarabovethecompassofman’sintellect.Those"wondrousthings"thebelieverlongstobeholdorclearlydiscern,yetishequiteunabletodosowithoutDivineassistance.Therefore,hepraysthatGodwillsounveilhiseyesthathemaybeholdthemtogoodpurpose,orapprehendthemuntofaithandobedience—i.e.,understandthem

"Behold,Godexalteth[elevatesthesoulabovethemerelynatural]byHispower:whoteachethlikeHim?"(Job36:22).None;whenHeinstructs,Hedoessoeffectually."IamtheLordthyGodwhichteacheththeetoprofit,whichleadeththeebythewaythatthoushouldestgo"(Isa.48:17):thatiswhatHis"teaching"consistsof—aproducingofpiousconduct.Itisnotmerelyanadditionbeingmadetoourmentalstore,butabestirringofthesoultoholyactivity.ThelightwhichHeimpartswarmstheheart,firestheaffections.Sofarfrompuffingupitsrecipient,asnaturalknowledgedoes,ithumbles.Itrevealstousourignoranceandstupidity,showsusoursinfulnessandworthlessness,andmakesthebelieverlittleinhisowneyes.TheSpirits’teachingalsogivesusclearlytoseetheuttervanityofthethingshighlyesteemedbytheunregenerate,showingusthetransitorinessandcomparativeworthlessnessofearthlyhonors,richesandfame,causingustoholdalltemporalthingswithalighthand.TheknowledgewhichGodimpartsisatransformingone,makingustolayasidehinderingweights,todenyungodlinessandworldlylusts,andtolivesoberly,righteously,andgodlyinthispresentworld.BeholdingthegloryoftheLordweare"changedintothesameimagefromgloryto"(2Cor.3:18).

TheverycharacterofDivineteachingdemonstrateshowurgentisourneedofthesame.ItconsistsverylargelyinovercomingournativeantipathyforandhostilitytoDivinethings.Bynaturewehavealoveofsinandhatredofholiness(John3:19),andthatmustbeeffectuallysubduedbythepoweroftheSpiriterewedesirethepuremilkoftheWord—observewhathastobelaidasidebeforewecanreceivewithmeeknesstheingraftedWord(Jam.1:21;1Pet.2:1);thoughitbeourduty,onlyHecanenableustoperformit.Bynatureweareproudandindependent,self-sufficientandconfidentinourownpowers.Thatevilspirit

clingstotheChristiantotheendofhispilgrimage,andonlytheSpiritofGodcanworkinhimthathumilityandmeeknesswhicharerequisiteifheistotaketheplaceofalittlechildbeforetheWord.Theloveofhonorandpraiseamongmenisanothercorruptaffectionofoursouls,aninsuperableobstacletotheadmissionoftheTruth(John5:44;12:43),whichhastobepurgedoutofus.ThefierceandpersistentoppositionmadebySatantopreventourapprehensionoftheWord(Matthew13:19;2Cor.4:4)isfartoopowerfulforustoresistinourownstrength;nonebuttheLordcandeliverusfromhisevilsuggestionsand

Second,animpartialspiritisrequiredifwearetodiscernandapprehendtherealteachingofHolyWrit.Nothingmorebecloudsthejudgmentthanprejudice—nonesoblindasthosewhowillnotsee.ParticularlyisthatthecasewithallwhocometotheBiblewiththeobjectoffindingpassageswhichprove"ourdoctrines."AnhonestheartisthefirstqualitytheLordpredicatedofthegood-groundhearer(Luke8:15),andwherethatexistswearenotonlywillingbutdesiroustohaveourownviewscorrected.TherecanbenoadvancemadeinourspiritualapprehensionoftheTruthuntilwearereadytosubmitourideasandsentimentstotheteachingofGod’sWord.Whileweclingtoourpreconceivedopinionsandsectarianpartialities,insteadofbeingreadytoabandonallbeliefsnotclearlytaughtinScripture,neitherprayingnorstudyingcanprofitthesoul.ThereisnothingwhichGodhatesmorethaninsincerity,andweareguiltythereofif,whileaskingHimtoinstructus,weatthesametimerefusetorelinquishwhatiserroneous.AthirstfortheTruthitself,withacandiddeterminationforittomoldallourthinkinganddirectourpractice,isindispensableifwearetobe

Third,ahumblemind."ThisisaneternalandunalterablelawofGod’sappointment,thatwhoeverwilllearnHismindandwill,asrevealedinScripture,mustbehumbleandlowly,renouncingalltrustandconfidenceinthemselves.TheknowledgeofaproudmanisthethroneofSataninhismind.Tosupposethatpersonsunderthepredominancyofpride,self-conceitandself-confidencecanunderstandthemindofGodinaduemanneristorenouncetheScripture,orinnumerablepositivetestimoniestothecontrary"(Owen).TheLordJesusdeclaredthatheavenlymysteriesarehidfromthewiseandprudent,butrevealeduntobabes(Matthew11:25).Thosewhoassumeanattitudeofcompetency,andarewiseintheirownesteem,remainspirituallyignorantandunenlightened.WhateverknowledgemenmayacquirebytheirnaturalabilitiesandindustryisnothinguntothegloryofGod,nortotheeternalgainoftheirsouls,fortheSpiritrefusestoinstructthehaughty."Godresisteththeproud"(Jam.4:6)—"Hedrawsupagainsthim,HepreparesHimself,asitwere,withHiswholeforcetooppose

hisprogress.Amostformidableexpression!IfGodonlyleavesusuntoourselves,weareallignoranceanddarkness;sowhatmustbethedreadfulcaseofthoseagainstwhomHeappearsinarms?"(JohnNewton).But,blessedbeHisname,He"givethgraceuntothe"—thoseofachildlikedisposition.

Fourth,aprayingheart.SincetheBibleisdifferentfromallotherbooks,itmakesdemandsuponitsreaderswhichnoneotherdoes.Whatonemanhaswritten,anothermancanmaster;butonlytheInspireroftheWordiscompetenttointerpretituntous.Itisatthisverypointthatsomanyfail.TheyapproachtheBibleastheywouldanyotherbook,relyingonaclosenessofattentionanddiligenceofperusaltounderstanditscontents.WemustfirstgetdownonourkneesandcryuntoGodforlight:"InclinemyheartuntoThytestimonies...givemeunderstanding,thatImaylearnThycommandments...ordermystepsinThyword"(Ps.119:36,73,133).NorealprogresscanbemadeinourapprehensionoftheTruthuntilwerealizeourdeepandconstantneedofaDivinelyanointedeye."Ifanyofyoulackwisdom,lethimaskofGod,thatgivethtoallliberally"(Jam.1:5).ItisbecausetheymakeuseofthatpromisethatmanyaChristianploughmanandsimplehousewifeistaughtoftheSpirit,whileprayerlessscholarsknownotthesecretoftheLord.Notonlydoweneedtopray"thatwhichIseenot,teachThoume,"butrequestGodto

Fifth,aholydesign.Manyaredeceivedinthismatter,mistakinganeagernesstoacquirescripturalknowledgeforaloveoftheTruthitself.InquisitivenesstodiscoverwhattheBiblesaysiswhysomereadit.Asenseofshametobeunabletodiscoveritsteachingpromptsothers.Thedesiretobefamiliarwithitscontentssoastoholdtheirowninanargumentmovesstillothers.IfitbenothingbetterthanameredesiretobewellversedinitsdetailswhichcausesustoreadtheBible,itismorethanlikelythatthegardenofoursoulswillremainbarren.Theinspiringmotiveshouldbehonestlyexamined.DoIsearchtheScripturesinordertobecomebetteracquaintedwiththeirAuthorandHiswillforme?IsthedominatingpurposewhichactuatesmethatImaygrowingraceandintheknowledgeoftheLord?IsitthatImayascertainmoreclearlyandfullyhowIshouldorderthedetailsofmylife,sothatitwillbemorepleasingandhonoringtoHim?IsitthatImaybebroughtintoacloserwalkingwithGodandtheenjoymentofmoreunbrokencommunionwithHim?NothinglessisaworthyaimthanthatI

Inthischapterwehavedealtonlywiththeelementarysideofoursubject,neverthelessofwhatisofbasicimportance,andwhichfewattendunto.EveninthepalmydaysofthePuritans,Owenhadtocomplain,"thenumberisverysmallofthosewhodiligently,humbly,andconscientiouslyendeavourtolearn

theTruthfromthevoiceofGodintheScriptures,ortogrowwiseinthemysteriesoftheGospelbysuchwaysaswhereinalonethatwisdomisattainable.Andisitanywonderifmany,thegreaternumberofmen,wanderaftervainimaginationsoftheirownorothers?"Mayitnotbesowiththosewhoreadthischapter.

Chapter3

ChapterdealtwithsomeofthemoreelementaryyetessentialqualificationswhichmustneedsbefoundinanywhowouldenterintothespiritualmeaningofHolyWrit.ItwasthereforesuitedtoallthepeopleofGodingeneral.ButinthisweproposetotreatofthosethingswhichhaveamoreparticularhearinguponthosewhomGodhascalledtopreachandteachHisWord:thosewhosewholetimeandenergiesaretobedevotedtoseekingthespiritualandeternalwelfareofsouls,andthebetterequippingofthemselvesforthatmostblessed,solemn,andimportantwork.TheirprincipaltasksaretoproclaimGod’sTruthandtoexemplifyandcommendtheirmessagebydiligentlyendeavoringtopracticewhattheypreach,settingbeforetheirhearersapersonalexampleofpracticalgodliness.SinceitbetheTruththeyaretopreach,nopainsmustbesparedinseeingtoitthatnoerrorbeintermingledtherewith,thatitisthepuremilkoftheWordtheyaregivingforth.TopreacherrorinsteadofTruthisnotonlygrievouslytodishonorGodandHisWord,butwill

Thepreacher’staskisboththemosthonorableandthemostsolemnofanycalling,themostprivilegedandatthesametimethemostresponsibleone.HeprofessestobeaservantoftheLordJesusChrist,amessengersentforthbytheMostHigh.TomisrepresenthisMaster,topreachanyotherGospelthanHis,tofalsifythemessagewhichGodhascommittedtohistrust,isthesinofsins,whichbringsdownuponhimtheanathemaofheaven(Gal.1:8),andwillbevisitedwiththesorestpunishmentawaitinganycreature.ScriptureisplainthattheheaviestmeasureofDivinewrathisreservedforunfaithfulpreachers(Matthew23:14;Jude13).Thereforethewarningisgiven,"benotmanymasters,knowingthatweshallreceivethegreatercondemnation"(Jam.3:1)ifunfaithfultoourtrust.EveryministeroftheGospelwillyethavetorenderafullaccountofhisstewardshipuntotheOnewhomheclaimscalledhimtofeedHissheep(Heb.13:17),toanswerforthesoulswhowerecommittedtohischarge.Ifhefailstodiligentlywarnthewicked,andhediesinhisiniquity,Goddeclares"hisbloodwillIrequireatthine"(Ezek.3:18).

Thusthechiefandconstantdutyofthepreacheristoconformuntothatinjunction,"StudytoshowthyselfapproveduntoGod,aworkmanthatneedethnottobeashamed,rightlydividingthewordoftruth"(2Tim.2:15).InthewholeofScripturethereisnoexhortationaddressedtopreacherswhichisofgreaterimportancethanthatone,andfewequal.DoubtlessthatiswhySatanhasbeenso

activeinseekingtoobscureitsfirsttwoclausesbyraisingsuchacloudofdustoverthelastone.TheCreekwordfor"study"heresignifies"givediligence":sparenoefforts,butmakeityourparamountconcernandconstantendeavortopleaseyourMaster.Seeknotthesmilesandflatteriesofwormsoftheearth,buttheapprobationoftheLord.Thatistotakeprecedenceofeverythingelse:unlessitis,attentiontothesecondthingmentionedwillbeinvain.EntirelysubordinateallotheraimstocommendingthyselfuntoGod—thineownheartandcharacter,thydealingswithandwalkbeforeHim,orderingallthywaysaccordingtoHisrevealedwill.Whatareyour"service,"yourministrations,worth,ifHebedispleasedwiththee?

"Aworkmanthatneedethnottobeashamed."Beconscientious,diligent,faithful,intheuseyoumakeofyourtimeandthetalentsGodhasentrustedtoyou.Giveunremittingheedtothatprecept."Whatsoeverthyhandfindethtodo,doitwiththymight"(Eccl.9:10)—putyourverybestintoit.Beindustriousandassiduous,notcarelessandslovenly.Seehowwellyoucandoeachthing,andnothowquickly.TheGreekwordfor"workman"isalsotranslated"laborer,"andintwentieth-centuryEnglishmightwellberendered"toiler."Theministryisnoplacefortrifiersandidlers,butforthosewhoarepreparedtospendandbespentinthecauseofChrist.Thepreacheroughttoworkharderthantheminer,andtospendmorehoursperweekinhisstudythandoesthemanofbusinessinhisoffice.Aworkmanistheveryoppositeofashirker.IfthepreacheristoshowhimselfapproveduntoGodandbeaworkmanthatneedethnottobeashamed,thenhewillhavetolaborwhileotherssleep,anddosountilhe

"Meditateuponthesethings;givethyselfwhollytothem;thatthyprofitingmayappeartoall.Takeheeduntothyself,anduntothedoctrine;continueinthem:forindoingthisthoushaltbothsavethyself,andthemthathearthee"(1Tim.4:15,16).Thisisanotherpartofthe.mandatewhichChristhaslaiduponHisofficialservants,andamostcomprehensiveandexactingoneitis.Herequiresthemtoputtheirheartsintothework,togivethewholeoftheirthoughtstoit,tolaythemselvescompletelyoutinit,todevotealltheirtimeandstrengththereto.Theyaretokeepclearofallsecularaffairsandworldlyemployments,andshowalldiligenceinthetaskassignedthem.Thatitisanarduoustaskappearsfromthedifferentdesignationsgiventhem.Theyarecalled"soldiers"todenotetheexertionsandfatiguewhichattendtheproperdischargeoftheircalling;"overseersandwatchmen"tointimatethecareandconcernwhichaccompanytheiroffice;"shepherdsandteachers"tosignifythevariousdutiesofleadingandfeedingthosecommittedtotheircharge.Butfirstandforemosttheyaretotakeheedtotheirpersonalgrowthin

Particularlydoestheministerneedtoattenduntothisinjunction"takeheeduntothyself"inhisstudyoftheScriptures,readingthemdevotionallyerehedoessoprofessionally;thatis,seekingtheirapplicationandblessingtohisownsoulbeforesearchingforsermonicmaterials.AsthesaintlyHerveyexpressedit,"ThusmaywealwaysbeaffectedwhenwestudytheoraclesofTruth.Studythem,notascoldcritics,whoareonlytojudgeoftheirmeaning,butaspersonsdeeplyinterestedinalltheycontain.Whoareparticularlyaddressedineveryexhortation,anddirectedineveryprecept.Whosearethepromises,andtowhombelongthepreciousprivileges.WhenweareenabledthustorealizeandappropriatethecontentsofthatinvaluableBook,thenshallwetastethesweetnessandfeelthepoweroftheScriptures.ThenshallweknowbyhappyexperiencethatourDivineMaster’swordsarenotbarelysoundsandsyllables,butthattheyarespiritandtheyarelife."Nomancanbeconstantlygivingout—thatwhichisfreshandsavory—unlesshebecontinuallytakingin.Thatwhichheistodeclareuntoothersiswhathisownearshavefirstheard,hisowneyeshaveseen,

ThemerequotingofScriptureinthepulpitisnotsufficient—peoplecanbecomefamiliarwiththeletteroftheWordbyreadingitathome;itistheexpoundingandapplicationofitwhicharesomuchneeded,"AndPaul,ashismannerwas...reasonedwiththemoutofthescriptures,openingandalleging,thatChristmustneedshavesuffered,andrisenagainfromthedead"(Acts17:2,3).Butto"open"theScriptureshelpfullytothesaintsrequiressomethingmorethanafewmonths’traininginaBibleinstitute,orayearortwoinaseminary.NonebutthosewhohavebeenpersonallytaughtofGodinthehardschoolofexperiencearequalifiedsoto"open"theWordthatDivinelightiscastuponthespiritualproblemsofthebeliever,forwhileScriptureinterpretsexperience,experienceisoftenthebestinterpreterofScripture."Theheartofthewiseteachethhismouth,andaddethlearningtohislips"(Prov.16:23),andthat"learning"cannotbeacquiredinanyofman’sschools.Noonecanlearnwhathumilityisbymeansoftheconcordance,norsecuremorefaithbystudyingcertainpassagesofScripture.Theoneisacquiredthroughpainfuldiscoveriesoftheplagueofourhearts,andtheotherisincreasedbyadeepeningacquaintancewithGod.Wemustourselves

"ToseekaftermerenotionsofTruth,withoutanendeavorafteranexperienceofitspowerinourhearts,isnotthewaytoincreaseourunderstandinginspiritualthings.HealoneisinaposturetolearnfromGod,whosincerelygivesuphismind,conscience,andaffectionstothepowerandruleofwhatisrevealeduntohim.MenmayhaveintheirstudyoftheScripturesother

endsalso,astheprofitandedificationofothers.ButifthisconformingoftheirownsoulsuntothepoweroftheWordbenotfixedinthefirstplaceintheirmindstheydonotstrivelawfully,norwilltheyhecrowned.Andifatanytime,whenwestudytheWord,wehavenotthisdesignexpresslyinourminds,yetifuponthediscoveryofanytruthweendeavournottohavethelikenessofitinourownhearts,weloseourprincipaladvantagebyit"(JohnOwen).Itismuchtobefearedthatmanypreacherswillhavereasontolamentinthedaytocome,"Theymademethekeeperofthevineyards;butmineownvineyardhaveInotkept"(SongofSol.1:6)—likeachefpreparingmealsforothersandhimself

WhilethepreacheristopondertheWorddevotionally,heisalsotoreaditstudiously.Ifheistobecomeabletofeedhisflockwith"thefinestofthewheat"(Ps.81:16),thenhemustneedsstudyitdiligentlyanddaily,andthattotheendofhislife.Alas,thatsomanypreachersabandontheirhabitofstudyassoonastheyareordained!TheBibleisaninexhaustiblemindofspiritualtreasure,andthemoreitsrichesareopenedtous(byharddigging)themorewerealizehowmuchthereisyetunpossessed,andhowlittlewereallyunderstandwhathasbeenreceived."Ifanymanthinkthatheknowethanything,heknowethnothingyetasheoughttoknow"

TheWordofGodcannotbeunderstoodwithoutaconstantandlaboriousstudy,withoutacarefulandprayerfulscrutinyofitscontents.Thisisnottosaythatitisreconditeandobscure.No,itisasplainandintelligibleasinthenatureofthingsitcanbe,adoptedinthebestpossiblemannertogiveinstructionintheholyandprofoundthingsofwhichittreats.Butnonecanbeinstructedbythebestpossiblemeansofinstructionwhowillnottakepainswiththesame.Promiseofunderstandingismadenottothedilatoryandindolent,buttothediligentandearnest,tothosewhoseekforspiritualtreasure(Prov.2:3,5).TheScriptureshavetobesearched,searcheddaily,persistentlyandperseveringly,iftheministeristobecomethoroughlyfamiliarwiththewholeofwhatGodhasrevealed,andifheistosetbeforehishearers"afeastoffatthings."Ofthewisepreacheritissaid,"hestilltaughtthepeopleknowledge,yea,hegavegoodheed,andsoughtout,"even"soughttofindoutacceptablewords"(Eccl.12:9,10),asifhiswholesoulwasengagedinthediscoveryofthebestmodeas

Nopreachershouldbecontentwithbeinganythinglessthan"amanmightyinthescriptures"(Acts18:24).Buttoattainthereuntohemustsubordinateallotherinterests.Anoldwriterquaintlysaid,"Thepreachershouldbewithhistimeasthemiseriswithhisgold—savingitwithcare,andspendingitwithcaution."HemustalsoremindhimselfconstantlywhoseBookitisheisabouttotakeup,sothatheeverhandlesitwiththeutmostreverence,andcanaver"my

heartstandethinaweofThyword"(Ps.119:161).Hemustapproachitinlowly-mindedness,foritisonlyuntosuchthattheLord"givethmoregrace."Hemustevercometoitinthespiritofprayer,crying"thatwhichIseenotteachThoume"(Job34:32):theenlighteninggraceoftheSpiritwilloftenopenmysteriestothemeekanddependentwhichremainclosedtothemostlearnedandscholarly.Aholyheartisequallyindispensableforthereceptionofsupernaturaltruth,fortheunderstandingisclarifiedbythepurifyingoftheheart.LettherealsobeahumbleexpectationofDivinehelp,for"accordinguntoyourfaithbeituntoyou"holdsgood

Itisonlybygivingheedtothethingswhichhavebeenpointedoutintheprecedingparagraphsthatthenecessaryfoundationsarelaidforanyman’sbecomingacompetentexpositor.Thetaskbeforehimistounfold,withclearnessandaccuracy,theWordofGod.Hisbusinessisentirelyexegetical—tobringoutthetruemeaningofeachpassagehedealswith,whetheritaccordswithhisownpreconceptionsorno.AsitistheworkofthetranslatortoconveytherealsenseoftheHebrewandCreekintoEnglish,sotheinterpreter’sistoapprehendandcommunicatethepreciseideaswhichthelanguageoftheBiblewasmeanttoimpart.AstherenownedBengelsowellexpressedit,"Anexpositorshouldbelikethemakerofawell:whoputsnowaterintoit,butmakesithisobjecttoletthewaterflow,withoutdiversion,stoppage,ordefilement."Inotherwords,hemustnottaketheslightestlibertywiththesacredtext,norgiveitameaningwhichitwillnotlegitimatelybear;neithermodifyingitsforcenorsuperimposinguponit

Tocomplywithwhathasjustbeensaidcallsforanunbiasedapproach,anhonestheart,andaspiritoffidelity,onthepartoftheinterpreter."Nothingshouldbeelicitedfromthetextbutwhatisyieldedbythefairandgrammaticalexplanationofitslanguage"(P.Fairbaim).Itiseasytoassenttothatdictum,butoftendifficulttoputitintopractice.Apersonalshrinkingfromwhatcondemnsthepreacher,asectarianbiasofmind,thedesiretopleasehishearers,havecausednotafewtoevadetheplainforceofcertainpassages,andtofoistonthemsignificationswhicharequiteforeigntotheirmeaning.SaidLuther,"WemustnotmakeGod’sWordmeanwhatwewish.Wemustnotbendit,butallowittobendus,andgiveitthehonorofbeingbetterthanwecanmakeit."Anythingotherthanthatishighlyreprehensible.GreatcareneedsevertobetakenthatwedonotexpoundourownmindsinsteadofGod’s.Nothingcanbemoreblameworthythanforamantoprofesstobeutteringa"ThussaiththeLord"whenheismerelyexpressinghisown

Ifthedruggistisrequiredbylawtofollowexactlythedoctor’sprescription,

ifmilitaryofficersmusttransmittheordersoftheircommandersverbatimorsufferseverepenalties,howmuchmoreincumbentisitforonedealingwithDivineandeternalthingstoadherestrictlytohistextbook!Theinterpreter’staskistoemulatethosedescribedinNehemiah8:8,ofwhomitissaid"theyreadinthebookinthelawoftheLordGoddistinctly,andgavethesense,andcausedthemtounderstandthereading."ThereferenceistothosewhohadreturnedtoPalestinefromBabylon.WhileincaptivitytheyhadgraduallyceasedtouseHebrewastheirspokenlanguage.Aramaicdisplacingit.HencetherewasarealneedtoexplaintheHebrewwordsinwhichtheLawwaswritten(cf.Neh.13:23,24).Yettherecordingofthisincidentintimatesthatitisofpermanentimportance,andhasamessageforus.InthegoodprovidenceofGodthereislittleneedtodayforthepreachertoexplaintheHebrewandtheCreek,sincewealreadypossessareliabletranslationofthemintoourownmothertongue—thoughoccasionally,yetverysparingly,hemaydoso.Buthisprincipalbusinessisto"givethesense"oftheEnglishBibleandcausehishearersto"understand"itscontents.Hisresponsibilityistoadherestrictlytothatinjunction,"lethimspeakMywordfaithfully.Whatis"(Jer.23:28).

Chapter4

Thepreachershouldbe,aboveeverythingelse,amanoftheBook,thoroughlyversedinthecontentsofGod’sWord,onewhoisabletobringforthoutofhistreasure"thingsnewandold"(Matthew13:52).TheBibleistobehissoletext-book,andfromitslivingwatersheistodrinkdeeplyanddaily.Personally,weusenothingelsethantheEnglishAuthorizedVersionandYoung’sconcordance,withanoccasionalreferencetotheGreekInterlinearandtheAmericanRevisedVersion.Commentariesweconsultonlyalterwehavemadeafirst-handandexhaustivestudyofapassage.Westronglyurgeyoungpreacherstobemuchontheirguardagainstallowingcommentariestobecomeasubstitutefor,insteadofasupplementto,theirownminuteandfullexaminationandponderingofHolyWrit.AsthereisahappymeanbetweenimaginingeitherthattheBibleissoplainandsimplethatanyonecanunderstanditorsodifficultandprofoundthatitwouldbeawasteoftimefortheaveragepersontoreadit,sothereisbetweenbeingmainlydependentonthelaborsofothersandsimplyechoesoftheirideasandutterlydisparagingthatlightandhelpwhichmaybeobtainedfromGod’sservantsofthepast.

ItisatthefeetofGodthatthepreachermusttakehisplace,learningfromHimthemeaningofHisWord,waitinguponHimtoopenitsmysteries,lookingtoHimforhismessage.NowherebutintheScripturescanheascertainwhatispleasingordispleasinguntotheLord.TherealoneareopenedthesecretsofDivinewisdom,ofwhichthephilosopherandscientistknownothing.AndasthegreatDutchPuritanrightlypointedout,"Whateverisnotdrawnfromthem,whateverisnotbuiltuponthem,whateverdoesnotmostexactlyaccordwiththem,howeveritmayrecommenditselfbytheappearanceofthemostsublimewisdom,orrestonancienttraditionandconsentoflearnedmen,ortheweightofplausiblearguments,itisvain,futile,and,inshort,alie.‘Tothelawandtothetestimony:iftheyspeaknotaccordingtothisworditisbecausethereisnolightinthem.’LetthetheologiandelightinthosesacredOracles:lethimexercisehimselfinthemdayandnight,meditateinthem,drawallhiswisdomfromthem.Lethimcompassallhisthoughtsonthem,lethimembracenothinginreligionwhichhedoesnotfindthere"(HermanWitsius).

1.ComingnowtothoseprincipleswhicharetoguidethestudentinhiseffortstointerpretGod’sWord,weplacefirstandforemosttheneedforrecognizingtheinter-relationandmutualdependenceoftheOldandNew

Testaments.WedosobecauseerroratthispointinevitablyresultsinaseriousmisunderstandingandpervertingofnotalittleinthelaterScriptures.Wedonotproposetoenterintoarefutationofthemodernheresyof"dispensationalism,"buttotreatofthissectionofoursubjectconstructively.AfteralongandcarefulcomparisonofthewritingsofthatschoolwithTheInstitutesofCalvin,andourobservationofthekindoffruitbornebytheoneandtheother,itisourconvictionthatthateminentreformerwasfarmoredeeplytaughtbytheHolySpiritthanthosewhoclaimedtoreceivesomuch"newlightonGod’sWord"acenturyago.WewouldthereforeurgeeverypreacherwhopossessesCalvin’sInstitutestogivehisverybestattentiontoitstwochapterson"TheSimilarityoftheOldandNewTestaments"and"TheDifferenceoftheTwoTestaments."

ThesimilarityofthetwoTestamentsismuchgreaterandmorevitalthantheirdissimilarity.ThesametriuneGodisrevealedineach,thesamewayofsalvationissetforth,thesamestandardofholinessisexhibited,thesameeternaldestiniesoftherighteousandthewickedmadeknown.TheNewhasallitsrootsintheOld,sothatmuchintheoneisunintelligibleapartfromtheother.NotonlyisaknowledgeofthehistoryofthepatriarchsandoftheinstitutionsofJudaismindispensableforanunderstandingofmanydetailsintheGospelsandtheEpistles,butitstermsandideasareidentical.ThatitisentirelyunwarrantableforustosupposethatthemessageproclaimedbytheLordJesuswassomethingneworradicallydifferentfromtheearlycommunicationsofGodappearsfromHisemphaticwarning:"ThinknotthatIamcometodestroythelaw,ortheprophets:Iamnotcometodestroy,buttofulfil"(Matthew5:17)—tovindicateandsubstantiatethem,tofreethemfromhumanperversionsandmisrepresentations,andtomakegoodwhattheydemandedandannounced.SofarfromtherebeinganyantagonismbetweentheteachingofChristandDivinemessengerswhoprecededHim,whenHeenunciated"thegoldenlaw"Hestated,"forthisisthelawandtheprophets"(Matthew7:12).

MostcertainlytherewasnoconflictbetweenthetestimonyoftheapostlesandthatoftheirMaster,forHehadexpresslyenjoinedthemtoteachtheirconverts"toobserveallthingswhatsoeverIhave[notshall!]commandedyou"(Matthew28:20).NordidthedoctrinalsystemofPauldifferinanywisefromthatenunciatedintheOldTestament.AttheverybeginningofthefirstepistlebearinghisnameheisparticulartoinformusthattheGospeluntowhichGodhadseparatedhimwasnoneotherthantheone"HehadpromisedaforebyHisprophetsintheholyscriptures"(Rom.1:1,2);andwhenhestatedthattherighteousnessofGodwasnowrevealedapartfromtheLaw,hewascarefultoadd,"beingwitnessedbythelawandtheprophets"(3:21).Whenhevindicated

histeachingonjustificationbyfaithwithoutthedeedsoftheLaw,hedidsobyappealingtothecaseofAbrahamandthetestimonyofDavid(Rom.4).WhenheadmonishedtheCorinthiansagainstbeinglulledintoafalsesenseofsecuritybecauseofthespiritualgiftswhichhadbeenbestoweduponthem,heremindedthemoftheIsraeliteswhohadbeenhighlyfavoredofGod,yetthatdidnotkeepthemfromHisdispleasurewhentheysinned,eventhoughthey"didalleatthesamespiritualmeat;anddiddrinkthesamespiritualdrink"(1Cor.10:1-5).Andwhenillustratingimportantpracticaltruth,hecitesthehistoryofAbraham’stwosons(Gal.4:22-31).

InmanyrespectstheNewTestamentisacontinuationofandacomplementtotheOld.ThedifferencebetweentheoldandnewcovenantsreferredtoinHebrewsisarelativeandnotanabsoluteone.Thecontrastisnotreallybetweentwoopposites,butratherbetweenagradationfromthelowertothehigherplane—theonepreparingfortheother.WhilesomehaveerredintoomuchJudaizingChristianity,othershaveentertainedfartoocarnalaconceptionofJudaism,failingtoperceivethespiritualelementsinit,andthatunderitGodwasthenastrulyadministeringtheblessingsoftheeverlastingcovenantuntothosewhomHehadchoseninChristasHeisnow,yea,thatHehaddonesofromAbelonwards.Rightly,then,didCalvinrebukethemadnessofourmoderndispensationalistswhenreprovingthoseoftheirforerunnerswhoappearedinhisday,saying,"NowwhatwouldbemoreabsurdthanthatAbrahamshouldbethefatherofallthefaithful,andnotpossesseventhelowestplaceamongthem?Buthecannotbeexcludedfromthenumber,evenfromthemosthonorablestation,withoutthedestructionoftheChurch."

WhetherthespeakerisChristoroneofHisapostles,atalmosteveryvitalpointheclincheshisargumentbyanappealtotheOldTestamentscriptures,proof-textstherefrombeingfoundinalmosteverypageintheNew.Innumerableexamplesmightbeadducedtoshowthatboththeideasandthelanguageoftheformerhavegiventheirimpresstothelatter—morethansixhundredexpressionsintheoneoccurringintheother.Everyclauseinthe"Magnificat"(Luke1:46-55)andeveninthefamilyprayer(Matthew6:9-13)isdrawnfromtheOldTestament.ItthereforebehoovesthestudenttogiveequalattentiontobothoftheprincipaldivisionsoftheBible,notonlythoroughlyfamiliarizinghimselfwiththelatterbutendeavoringtodrinkdeeplyofthespiritofthefirst,inordertofithimforunderstandingthesecond.Unlesshedoesso,itwillbeimpossibleforhimtoapprehendarightmuchintheGospelsandEpistles.Notonlyisaknowledgeofthetypesnecessarytocomprehendtheanti-types—forwhatwould"Christourpassoverissacrificedforus"(1Cor.5:7)meantooneignorantof

Exodus12;andhowmuchinHebrews9and10isintelligibleapartfromLeviticus16?—butmanyimportantwordsoftheNewTestamentcanbecorrectlydefinedonlybyreferringbacktotheirusageintheOldTestament:suchas"firstborn,redeem,propitiation,"etc.

ThattheremustbeafundamentalharmonybetweenJudaismandChristianityappearsinthefactthatthesameGodistheAuthorofboth,andisunchanginginHisperfectionsandtheprinciplesofHisgovernment.Theformerwasindeedaddressedmoretotheoutwardman,wastransactedundervisibleformsandrelations,andhadrespectprimarilytoaworldlysanctuaryandearthlyinheritance;nevertheless,theywereallofthema"shadowofheavenlythings"(Heb.8:5;10:1)."IntheNewTestamentwehaveahigher,yetverycloselyrelated,exhibitionoftruthanddutythanintheOld,whichinvolvesboththeagreementsanddifferencesofthetwocovenants.Theagreementsliedeeperandconcernthemoreessentialelementsofthetwoeconomies;thedifferencesareofamorecircumstantialandformalnature"(Fairbairn).Personally,wewouldsaythattheprincipalvariationsappearinthatintheonewehavepromiseandprediction,intheotherperformanceandfulfillment:firstthetypesandshadows(the"blade"),thentherealityandsubstanceor"fullcornintheear."TheChristiandispensationexcelstheMosaicinafullerandclearermanifestationofGod’sperfections(1John2:8),inamoreabundanteffusionoftheSpirit(John7:39;Acts2:3),initswiderextent(Matthew28:19,20),andinalargermeasureofliberty(Rom.8:15;Gal.4:2-7).

2.Thesecondprinciplewhichtheexpositormustmakeamostcarefulstudyofisthatofscripturalquotation.NotalittlehelpinascertainingtherightlawsofinterpretationmaybeobtainedfromdiligentlyobservingthemannerinwhichandthepurposeforwhichtheOldTestamentiscitedintheNew.TherecanbelittleroomfordoubtthattherecordwhichtheHolySpirithassuppliedofthewayinwhichourLordandHisapostlesunderstoodandappliedtheOldTestamentwasasmuchdesignedtothrowlightgenerallyonhowtheOldTestamentistobeusedbyusasitwastofurnishinstructionontheparticularpointsforthesakeofwhichpassagesintheLawortheprophetsweremoreimmediatelyappealedto.ByexaminingcloselythewordsquotedandthesensegiventothemintheNewTestament,weshallnotonlybedeliveredfromaslavishliteralism,butbebetterenabledtoperceivethefullnessofGod’swordsandthevariedapplicationwhichmaybelegitimatelymadeofthem.Awide,butgenerallyneglected,fieldisopenforexploration,butinsteadofendeavoringheretomakeathoroughcanvassofthesame,weshallsimplysupplyafewillustrations.

InMatthew8:16,wearetoldthatonacertainoccasionChrist"healedallthatweresick,"andthenundertheguidanceoftheHolySpirittheevangelistadded,"thatitmightbefulfilledwhichwasspokenbyEsaiastheprophet[namelyin53:4],saying,Himselftookourinfirmitiesandbareoursicknesses."SuchauseofthatMessianicpredictionismostilluminating,intimatingasitdoesthatithadawidersignificationthanthemakingofatonementforthesinsofHispeople,namelythatduringthedaysofHispublicministryChristenteredsympatheticallyintotheconditionofthesufferers,andtookuponHisspiritthesorrowsandpainsofthosetowhomHeministered,thatHismiraclesofhealingcostHimmuchinthewayofcompassionandendurance.Hewaspersonallyafflictedbytheirafflictions.ChristbeganHismediatorialworkofremovingtheevilwhichsinhadbroughtintotheworldbycuringthosebodilyailmentswhichwerethefruitsofsin,andbysodoingshadowedforththegreaterworkHewastoaccomplishatthecross.TheconnectionbetweentheoneandtheotherwasmoreplainlyindicatedwhenHesaidalternativelytothesickofthepalsy,"Thysinsbeforgiventhee"and"arise,takeupthybedandgountothinehouse"(Matthew9:2,6).

ConsidernexthowChristusedtheOldTestamenttorefutethematerialistsofHisday.TheSadduceesheldthenotionthatthesoulandbodyaresocloselyalliedthatifoneperishestheothermust(Acts23:8).Theysawthebodydie,andtherefromconcludedthatthesoulhadalso.Verystrikingindeedisittobeholdincarnatewisdomreasoningwiththemontheirownground.ThisHedidbyquotingfromExodus3,whereJehovahhadsaiduntoMoses,"IamtheGodofAbraham,andtheGodofIsaac,andtheGodofJacob."Butwhereinwerethosewordstothepoint?WhatwasthereinthemwhichexposedtheerroroftheSadducees?Nothingexplicitly,butmuchimplicitly.FromthemChristdrewtheconclusionthat"GodisnottheGodofthedead,butoftheliving"(Matthew22:32).ItwasnotthatHehadbeentheir"God,"butthatHewassostill—"IamtheirGod,"thereforetheystilllived.Sincetheirspiritsandsoulswereyetalive,theirbodiesmustberaisedinduecourse,forbeingtheir"God"guaranteedthatHewouldbetothemanddoforthemallthatsucharelationcalledfor,andnotleaveapartoftheirnaturetobeapreyofcorruption.ThereinChristestablishedtheimportantprincipleofinterpretationthatwemaydrawanyclearandnecessaryinferencefromapassage,provideditclashesnotwithanydefinitestatementofHolyWrit.

InRomans4:11-18,wehavearemarkableexampleofapostolicreasoningfromtwoshortpassagesinGenesis,whereinGodmadepromiseuntoAbrahamthatheshouldbeafatherofmanynations(17:5)andthatinhisseedshouldall

thenationsoftheearthbeblessed(22:18).Sincetheseassurancesweregiventothepatriarchsimplyasabeliever,beforetheDivineappointmentofcircumcision,PauldrewthelogicalconclusionthattheypertainedtoJewsandGentilesalike,providingtheybelievedashedidandtherebyhadimputedtothemtherighteousnessofChrist,thatthegoodofthosepromisesbelongeduntoallwho"walkinthestepsofhisfaith."Thereinweareplainlytaughtthatthe"seed"ofblessingmentionedinthoseancientprophecieswasessentiallyofaspiritualkind(cf.Gal.3:7-9;14:29),includingallthemembersofthehouseholdoffaith,wherevertheybefound.AsStiflerpertinentlyremarked,"Abrahamiscalledfatherneitherinaphysicalsensenoraspiritual:heisfatherinthatheisheadofthefaithclan,andsothenormaltype."InRomans9:6-13,theapostlewasequallyexpressinexcludingfromthegoodofthosepromisesthemerelynaturaldescendantsofAbraham.

Romans10:5-9,suppliesastrikingillustrationofthisprincipleinthewaythattheapostle"opened"Deuteronomy30:11-14.HisdesignwastodrawofftheJewsfromregardingobediencetotheLawasnecessaryuntojustification(Rom.10:2,3).HedidsobyproducinganargumentfromthewritingsofMoses,whereinadistinctionwasdrawnbetweentherighteousnessoftheLawandtherighteousnessoffaith.TheJewshadrejectedChristbecauseHecamenottotheminthewayoftheircarnalexpectations,andthereforerefusedthegracetenderedbyHim.TheyconsideredtheMessiahwasfaroff,wheninfactHewas"nigh"them.Therewasnoneed,then,forthemtoascendtoheaven,forChristhadcomedownfromthence;nortodescendintothedeep,forHehadrisenfromthedead.TheapostlewasnotmerelyaccommodatingtohispurposethelanguageofDeuteronomy30,butshowingitsevangelicaldrift.AsMantonsaid,"Thewholeofthatchapterisasermonofevangelicalrepentance"(seevv.1,2).ItobviouslylookedforwardtoatimeafterChrist’sascensionwhenIsraelwouldbedispersedamongthenations,sothatthewordsofMosestherewerestrictlyapplicabletothisGospeldispensation.Thesubstanceofverses11-14isthattheknowledgeofGod’swillisfreelyaccessible,sothatnonearerequiredtodotheimpossible.

InRomans10:18,morethanahintisgivenoftheprofounddepthsofGod’sWordandthewidebreadthofitsapplication."ButIsay,Havetheynotheard[theGospel,thoughtheyobeyeditnot—v.16]?Yesverily,theirsoundwentintoalltheearth,andtheirwordsuntotheendsoftheworld"—quotedfromPsalm19:4.ThepublicationoftheGospelwasnotrestricted(Col.1:5,6),butwasasgeneralandfreeastheDivinedeclarationsoftheheavens(Ps.19:1)."TheuniversalrevelationofGodinnaturewasaprovidentialpredictionofthe

universalproclamationoftheGospel.Iftheformerwasnotgratuitous,butfoundedinthenatureofGod,somustthelatterbe.ThemanifestationofGodinnatureisforallHiscreaturestowhomitismade,inpledgeoftheirparticipationintheclearerandhigherrevelations"(Hengstenberg).NotonlydidOldTestamentprophecyannouncethattheGospelshouldbegiventothewholeworld,buttheheavensmysticallydeclaredthesamething.Theheavensspeaknottoonenationonly,butthewholehumanrace!Ifmendidnotbelieveitwasnotbecausetheyhadnotheard.Anotherexampleofthemysticalsignificationofcertainscripturesisfoundin1Corinthians9:9,10.

InGalatians4:24,theinspiredpenofPaulinformsusthatcertaindomesticincidentsinthehouseholdofAbraham"areinallegory,"thatHagarandSarahrepresented"thetwocovenants,"andthattheirsonsprefiguredthekindofworshippersthosecovenantswerefittedtoproduce.ButforthatDivinerevelationuntoandthroughtheapostleweshouldneverhaveknownthatinthosefactsofhistoryGodhadconcealedapropheticmystery,thatthosedomesticoccurrencespropheticallyshadowedforthvitallyimportanttransactionsofthefuture,thattheyillustratedgreatdoctrinaltruthsandexemplifiedthedifferenceinconductofspiritualslavesandspiritualfreemen.Yetsuchwasthecase,astheapostleshowedbyopeningtoustheoccultmeaningofthoseevents.Theywereaparableinaction:GodsoshapedtheaffairsofAbraham’sfamilyastotypifythingsofvastmagnitude.Thetwosonswereordainedtoforeshadowthosewhoshouldbebornfromaboveandthosebornaftertheflesh—thatevenAbraham’snaturaldescendantswerebutIshmaelitesinspirit,strangerstothepromise.WhilePaul’sexamplehereiscertainlynoprecedentfortheexpositortogivefreereintohisimaginationandmakeOldTestamentepisodesteachanythinghepleases,itdoesintimatethatGodsoorderedthelivesofthepatriarchsastoaffordlessonsofgreatspiritualvalue.

Wehave,above,designedlyselectedavarietyofexamples,andfromthemthediligentstudent(butnotsothehurriedreader)willdiscoversomevaluableDivinehintsandhelpsonhowtheScripturesaretobeunderstood,andtheprinciplesbywhichtheyaretobeinterpreted.Letthemberereadandcarefullypondered.

3.ConstantcaremustbediligentlytakenstrictlytoconformallourinterpretationstotheAnalogyofFaith,or,asRomans12:6,expressesit,"letusprophesyaccordingtotheproportionoffaith."CharlesHodge,who,fordoctrinalsoundness,spiritualscholarship,andcriticalacumen,isunsurpassed,statesthattheoriginalandpropermeaningoftheword"prophet"isinterpreter—

onewhodeclaresthewillofGod,whoexplainsHismindtoothers.Healsosaysthatthewordrendered"proportion"maymeaneitherproportion,ormeasure,rule,standard.Since"faith"inthisversemustbetakenobjectively(fortherewere"prophets"likeBalaamandCaiphas,whoweredevoidofanyinwardorsavingfaith),thenthisimportantexpressionsignifiesthattheinterpreterofGod’smindmustbemostparticularandscrupulousinseeingtoitthatheeverdoessoinaccordancewiththerevealedstandardHehasgivenus.Thus"faith"hereisusedinthesamesenseasinsuchpassagesas"thefaith"inGalatians1:23;1Timothy4:1,etc.;namelythe"onefaith"ofEphesians4:5,"thefaithwhichwasoncedelivereduntothesaints"(Jude3)—thewrittenWordofGod.

TheexpositionmadeofanyverseinHolyWritmustbeinentireagreementwiththeAnalogyofFaith,orthatsystemoftruthwhichGodhasmadeknownuntoHispeople.That,ofcourse,callsforacomprehensiveknowledgeofthecontentsoftheBible—sureproofthatnonovicequalifiedtopreachtoorattempttoteachothers.SuchcomprehensiveknowledgecanbeobtainedonlybyasystematicandconstantreadingoftheWorditself—andonlythenisanymanfittedtoweighthewritingsofothers!SinceallScriptureisgivenbyinspirationofGod,therearenocontradictionstherein;thusitobviouslyfollowsthatanyexplanationgivenofapassagewhichclasheswiththeplainteachingofotherversesismanifestlyerroneous.Inorderforanyinterpretationtobevalid,itmustbeinperfectkeepingwiththeschemeofDivineTruth.OnepartoftheTruthismutuallyrelatedtoanddependentuponothers,andthereforethereisfullaccordbetweenthem.AsBengelsaidofthebooksofScripture,"Theyindicatetogetheronebeautiful,harmoniousandgloriouslyconnectedsystemofTruth."

Chapter5

TosaythatallourinterpretationsmustconformstrictlytotheAnalogyofFaithmaysoundverysimpleandobvious,yetitissurprisingtofindhowmanynotonlyunskilledbutexperiencedmendeparttherefrom.Ofcourse,thosewhocovet"originality,"andhaveapenchantforbringingoutsomethingneworstartling(especiallyfromobscurepassages)withoutregardtothisbasicprinciple,aresuretoerr.ButasJ.Owenobserved,"Whilstwesincerelyattenduntothisrule,weareinnodangerofsinfullycorruptingtheWordofGod,althoughweshallnotarriveuntoitspropermeaningineveryplace."Forexample,whenwelearnthat"Godisaspirit"(John4:24),incorporealandinvisible,thatpreventsusfrommisunderstandingthosepassageswhereeyesandears,handsandfeetareascribedtoHim;andwhenweareinformedthatwithHimthereis"novariableness,neithershadowofturning"(Jam.1:17),weknowthatwhenHeissaidto"repent"Hespeaksafterthemannerofmen.Likewise,whenPsalm19:11,andotherversesmakepromiseofthesaintsbeingrewardedfortheirgracioustempersandgoodworks,otherpassagesshowthatsuchrecompenseisnotbecauseofmerit,butisbestowedbyDivinegrace.

Noverseistobeexplainedinamannerwhichconflictswithwhatistaught,plainlyanduniformly,intheScripturesasawhole,andwhichwholeissetbeforeusasthealoneruleofourfaithandobedience.ThisrequiresfromtheexpositornotonlyaknowledgeofthegeneralsenseoftheBible,butalsothathetakesthetroubletocollectandcompareallthepassageswhichtreatoforhaveadefinitebearingupontheimmediatepointbeforehim,sothathemayobtainthefullmindoftheSpiritthereon.Havingdonethat,anypassagewhichisstillobscureordoubtfultohimmustbeinterpretedbythosewhichareclear.Nodoctrineistobefoundedonasinglepassage,liketheMormonsbaseon1Corinthians15:29,theirerrorofmembersofthatcultbeingbaptizedfortheirancestors;orasthepapistsappealtoJames5:14,15,fortheirdogmaof"extremeunction."Itisonlyinthemouthsoftwoorthreewitnessesthatanytruthisestablished,asourLordinsistedinHisministry:John5:31-39;8:16-18.Careistobetakenthatnoimportantteachingisbasedaloneonanytype,figurativeexpression,orevenparable;instead,theyaretobeusedonlyinillustratingplainandliteralpassages.

Letit,then,besettledinthemindoftheexpositorthatnoscriptureistobeinterpretedwithoutregardtotherelationinwhichitstandstootherparts.

Adherencetothisfundamentalrulewillpreservefromthewrestingofmanyaverse.Thus,whenwehearChristsaying,"MyFatherisgreaterthanI"(John14:28),attentiontoHispreviousdeclaration,"IandMyFatherareone"(John10:31),willprecludeanyideathatHewas,inHisessentialperson,inanywiseinferior;thereforethereferenceinJohn14:28,mustrefertoHismediatorialoffice,whereinHewassubservienttotheFather’swill."Must,"wesay,fortheSonisnoneotherthan"themightyGod"(Isa.9:6),"thetrueGod"(1John5:20).Again,suchwordsas"bebaptized,andwashawaythysins"(Acts22:16)mustnotbeunderstoodinawaythatconflictswith"thebloodofJesusChristHisSoncleansethusfromallsin"(1John1:7),butregardedasasymbolical"washing"only."ToreconcileallthingsuntoHimself"(Col.1:20)cannotteachuniversalism,oreverypassageaffirmingtheeternalpunishmentofthelostwouldhecontradicted.1John3:9,mustbeunderstoodinawayconsistentwith1John1:8.

4.Theneedforpayingcloseattentiontothecontextisalsoamatteroffirstimportance.NotonlymusteachstatementofScripturebeexplainedinfullharmonywiththegeneralAnalogyofFaith,butmorespecifically,incompleteagreementwiththeplainsenseandtenorofthepassageofwhichitformsapart.That"plainsense"mustbediligentlysearchedfor.Fewthingshavecontributedmoretoerroneousinterpretationsthantheignoringofthisobviousprinciple.Bydivorcingaversefromitssettingorsinglingoutasingleclause,onemay"prove"notonlyabsurditiesbutrealfalsitiesbytheverywordsofScripture.Forinstance,"hearthechurch"isnotanexhortationbiddingthelaitysubmittheirjudgmentsuntoclerics,but,asMatthew18:17,shows,thelocalassemblymustdecidetheissuewhenatrespassingbrotherrefusestobeamenabletoprivatecounsel.Asanotherhaspointedout,"AningeniousanddisingenuousmindcanselectcertaindetachedversesofScripture,andthencombinetheminthemostarbitrarymanner,sothatwhiletheyindeedarealltheverywordsofScripture,yetatthesametime,theyexpressthethoughtsofthecompilerandnottheHolySpirit’s."

Muchhelpisobtainedinascertainingtheprecisesignificanceofcertainexpressionsbyobservingthecircumstancesandoccasionoftheirutterance.Throughfailuretodoso,manyasermonizerhasfailedtoperceivetherealforceofthosewell-knownwords"OpenThoumylips;andmymouthshallshowforthThypraise"(Ps.51:15).David’smouthhadbeenclosedbysinandnon-confession,andtherebytheSpiritquenched!NowthathehadputmattersrightwiththeLord,helongedforHimtounstophisshame-coveredlips.Thespiritualsignificanceofaneventisoftenperceivedbynoting,itsconnection.Astriking

illustrationofthisisfoundinMatthew8:23-26,which,beitborneinmind,hasanapplicationuntous.Thekeytoitisfoundinthelastclauseofverse23andinreadingverses19-22.Theorderofthoughtthereisverysuggestive:thewholepassagetreatsof"following"Christ,andverses23-26supplyatypicalpictureofthecharacterofthedisciple’spaththroughastormyworld:encounteringtrials,difficultiesanddangers;anditoftenappearsthattheLordis"asleep"—unmindfuloforindifferenttoourperil!Inrealityitisatestingoffaith,ashowingusthatHerequirestobewaitedon,thatHeisouronlyrecourse,sufficientforeverystorm!

TheparablerecordedinLuke15:3-32,cannotpossiblybeinterpretedarightifitscontextbeignored.Whatneedlessperplexityhasbeenoccasionedanddiversityamongthecommentatorsconcerningtheidentityoftheninety-ninesheepleftinthewilderness(definedas"justpersonswhoneednorepentance")andthe"elderson"(whocomplainedatthegeneroustreatmentaccordedhisbrother),throughfailuretousethekeyweobservethatthisoneparable(inthreeparts)wasnotspokenbyChristtothedisciples,butaddressedtoHisenemies.ItwasgiveninreplytothePhariseesandscribeswhohadmurmuredbecauseourLordreceivedsinnersandatewiththem.Hisdesignwastoexposetheconditionoftheirhearts,andtovindicateHisowngraciousactions.HedidsobyportrayingthelostconditionofHiscarpingcritics,andbymakingknownthegroundonwhichHereceivedsinnersintofellowshipwithHimself,andrevealingtheDivineoperationswhichissueinthatblessedresult.Oncethosebroadfactsbeapprehended,thereisnodifficultyinunderstandingthedetailsoftheparable.

TwodistinctandsharplycontrastedclassesaresetbeforeusinLuke15:1,2:thedespisedpublicansandsinnerswho,fromadeepsenseofneed,wereattractedtoChrist;andtheproudandself-satisfiedPhariseesandscribes.Ineachofthethreepartsoftheparablethesametwoclassesareinview,andinthatorder.First,thegoodShepherdseeksandsecuresHislostsheep,foritisHisworkwhichisthebasisofsalvation;theninetyandnine,whointheirownestimationneedednorepentance,figuredtheself-righteousPharisee—leftin"thewilderness,"incontrastwiththesheepbrought"home."Inthesecond,thesecretoperationsoftheSpiritintheheart(underthefigureofawomaninsidethehouse)aredescribed,andbymeansofthe"light"thelostcoinisrecovered—theotherninebeinglefttothemselves.Inthethird,theonesoughtoutbytheShepherd,illuminedbytheSpirit,isseenwiththeFather;whereastheolderson(whoboasted"neithertransgressedIatanytimeThycommandment")figuresthePharisee—astrangertothefeastingandrejoicing!Learnfromthisthe

importanceofobservingtowhomapassageisaddressed,thecircumstancesandoccasionwhenuttered,thecentraldesignofthespeakerorwriter,beforeattemptingtointerpretitsdetails.

Everyversebeginningwiththeword"For"requiresustotracetheconnection:usuallyithastheforceof"because,"supplyingproofofaprecedingstatement.Likewisetheexpression"Forthiscause"andwordslike"whereforeandtherefore"callforcloseattention,sothatwemayhavebeforeusthepromisefromwhichtheconclusionisdrawn.Thewidespreadmisunderstandingof2Corinthians5:17,suppliesanexampleofwhathappenswhenthereiscarelessnessatthispoint.Ninetimesoutoftenitsopening"Therefore"isnotquoted,andthroughfailuretounderstanditsmeaninganentirelywrongsenseisgivento"ifanymanbeinChrist,heisanewcreature:oldthingsarepassedaway;behold,allthingsarebecomenew."Thatprefatory"therefore"indicatesthatthisverseisnottoheconsideredasathingapart,completeinitself,butratherascloselyconnectedwithsomethingforegoing.Onturningbacktothepreviousversewefindittoobeginswiththeword"wherefore,"whichatonceshowsthatthispassageisadidacticordoctrinalone,andneitherabiographicalonewhichdelineatestheexperienceofthesoulnorahortatoryonecallinguntotheperformanceofsomeduty.

Itshouldbecarefullynotedthatthe"anyman"of2Corinthians5:17,showsitisnotdescribingsomeexceptionalattainmentofafavoredfew,nordepictingmatureChristiansonly,butratherispostulatingsomethingwhichiscommontoalltheregenerate.Asamatteroffact,theverseisnottreatingofChristianexperienceatall,butofthenewrelationshipintowhichregenerationbringsus.Itwouldtakeustoofarafieldnowtosupplydetailedanswerstothequestions:Onwhatparticularsubjectwastheapostlewriting?Whatrequiredhimtotakeitup?Whatwashisspecialdesignonthisoccasion?Sufficeittosay,hewasrefutinghisJudaizingtraducersandcuttingthegroundfromundertheirfeet.Inverses14-16,heinsiststhatunionwithChristresultsinjudicialdeathtonaturalrelations,whereinallfleshlydistinctionsofJewandGentilecease;yea,bringsusontoneworresurrectionground,producinganewstandingbeforeGod.Asmembersofanewcreation,weareunderanentirelynewcovenant,andforusthelimitationsandrestrictionsoftheoldcovenantare"passedaway."ItistheprincipaldesignoftheepistletotheHebrewstomakethisfactfullymanifest.

5.Equallynecessaryisitfortheinterpretertodeterminethescopeofeachpassage,i.e.,itscoherencewithwhatprecedesandfollows.Sometimesthiscanbestbedonebydulynotingtheparticularbookinwhichitisfound.NotablyisthisthecasewithsomeinHebrews.HowmanyaChristian,whohashadabad

fallorbeenstayedinacourseofbacksliding,has,afterhisrepentance,needlesslytorturedhimselfbysuchversesas6:4-6;10:26-31!Wesayneedlessly,forthoseverseswereaddressedtoaverydifferentclass,onewhosecasewasquiteotherwise.ThoseHebrewsoccupiedauniqueposition.RearedunderJudaism,theyhadespousedtheGospel;butlaterweredistressedandshakenbecauseofthenon-realizationofthecarnalhopestheyentertainedoftheMessiah,andthesorepersecutiontheywerethensuffering,andweresorelytemptedtoabandontheirChristianprofessionandreturntoJudaism.Inthepassagesmentionedabovetheywereplainlywarnedthatsuchacoursewouldbefatal,ThustoapplythosepassagestobacksliddenChristiansisentirelyunwarrantable,makingauseofthemwhichisquiteforeigntotheirscopeanddesign.

Sometimesthekeytoapassageistobediscoveredbyobservinginwhichpartofabookitoccurs.ApertinentexampleofthisisfoundinRomans2:6-10,whichhasbeengrievouslywrestedbynotafew.Thegrandthemeofthatepistleis"therighteousnessofGod"—statedin1:16,17.Itsfirstdivisionrunsfrom1:18,to3:21,whereintheuniversalneedforGod’srighteousnessisdemonstrated.Itssecondrunsfrom3:21,to5:1,inwhichthemanifestationofGod’srighteousnessissetforth.Itsthird,theimputationofGod’srighteousness:5:1,to8:39.In1:18-32,theapostleestablishestheguiltoftheGentileworld,andinchapter2thatoftheJew.InitsfirstsixteenverseshestatestheprincipleswhichwilloperateattheGreatAssize,andinverses17-24makesdirectapplicationofthemtothefavorednation.Thoseprinciplesareasfollows:(1)God’sjudgmentwillproceedonthegroundthatmanstandsself-condemned(v.1);(2)itwillbeaccordingtotherealstateofthecase(v.2);(3)mercyabusedincreasesguilt(vv.3-5);(4)deeds,notexternalrelationsorlipprofession,willdecidetheissue(vv.6-10);(5)Godwillbeimpartial,showingnofavoritism(v.11);(6)fullaccountwillbetakenofthevariousdegreesoflightenjoyedbydifferentmen(vv.11-15);(7)thejudgmentwillbeexecutedbyJesusChrist(v.16).

Fromthatbriefanalysis(whichexhibitsthescopeofthepassage)itisquiteevidentthattheapostlewasnotmakingknownthewayofsalvationwhenhedeclared,"Whowillrendertoeverymanaccordingtohisdeeds:Tothemwhobypatientcontinuanceinwelldoingseekforgloryandhonorandimmortality,eternallife"(vv.6,7).Sofarfromaffirmingthatfallenmencouldsecureeverlastingfelicitybytheirownwell-doingorobediencetoGod,hisdesignwastheveryopposite.HispurposewastoshowwhattheholyLawofGodrequired,andthatthatrequirementwouldbeinsisteduponintheDayofJudgment.Since

hisdepravednaturemakesitimpossibleforanyman,JeworGentile,torenderperfectandcontinualobediencetotheDivineLaw,thentheutterhopelessnessofhiscaseismadeapparent,andhisdireneedtolookoutsidehimselfuntotherighteousnessofGodinChristisplainlyevinced.

Anotherpassagewhereinattentiontoitsscopehasresultedinfalsedoctrinebeingdrawnfromitis1Corinthians3:11-15.AppealisfrequentlymadetoitinsupportofthedangerousdelusionthatthereisaclassofrealChristianswhohaveforfeitedall"reward"forthefuture,havingnogoodworkstotheircredit;yetwillenterheaven.SuchaconceptisgrosslyinsultingtotheHolySpirit,foritimpliesthatHeperformsamiracleofgraceinthesoul,indwellsthatperson,yetthathebringsforthnospiritualfruit.SuchagrotesqueideaisutterlycontrarytotheAnalogyofFaith,forEphesians2:10,tellsusthatthosewhomGodsavesbygracethroughfaithare"Hisworkmanship,createdinChristJesusuntogoodworks."Thosewhowalknotingoodworksareunsaved,for"faithwithoutworksisdead"(Jam.2:20).Scripturedeclares,"Verilythereisarewardfortherighteous"(Ps.58:11),that"every[regenerated]manshallhavepraiseofGod"(1Cor.4:5),whichcertainlycouldnotbethecaseifsomeofthemarebutcumberersoftheground.

NotonlyisthiserroneousinterpretationhighlydishonoringtoGodandatdirectvariancewiththeplainteachingofotherscriptures,butitisrefutedbythecontext.Inordertounderstand1Corinthians3:11-15,verses1-10mustbeheeded—soastodeterminethesubjectwhichtheapostleistreating.Atthebeginningofchapter3PaulreturnstothechargehehadmadeagainsttheCorinthiansin1:11,wherehereprovedthemforpittingoneservantofGodagainstanother,withtheresultantdivisions—heprincipaloccasionofhiswritingtothem.In3:3,hepointsoutthatsuchconductevincedtheircarnality.HeremindsthemthatbothhimselfandApolloswere"butministers"(v.5).HehadmerelyplantedandApolloswatered—itwasGodwhogavetheincrease.Sinceneitherofthemwas"anything"unlessGoddeignedtoblesshislabors(v.7),whatmadnessitwastomakeanidolofamereinstrument!Thusitisclear,beyondanydoubt,thattheopeningversesof1Corinthians3treatoftheofficialministryofGod’sservants.ItisplainerstillintheGreek,fortheword"man"occursnowhereinthepassage,"everyman"beingliterally"everyone,"i.e.,oftheparticularclassreferredto.

Thesamesubjectiscontinuedinverse8,thoughtherebediversityintheworkofGod’sservants(oneevangelistic,anotherindoctrinating),yettheircommissionisfromthesameMasterandtheirmutualaimthegoodofsouls;thereforeitissinfulfollytoarrayoneagainstorexalthimaboveanother.

ThoughChristhasdistributeddifferentgiftstoHisservantsandallottedthemavarietyofministry,"eachshallreceivehisownreward."ThebuildingitselfisGod’s,ministersbeingtheworkmen(v.9).Inverse10Paulreferstotheministerial"foundation"hehadlaid(seeEph.2:20),andwhatfollowsconcernsthematerialsusedbybuilderswhocameafterhim.Ifthosematerials(theirpreaching)honoredChristandedifiedsaints,theywouldendureandberewarded.Butifinsteadthepreacherusedforhisthemestheincreaseincrime,themenaceofthebomb,thelatestdoingsoftheJews,etc.,suchworthlessrubbishwouldbeburnedupintheDaytocomeandbeunrewarded.Thusitisthematerialsusedbypreachersintheirpublicministrations,andnotthewalkofprivateChristians,whichishereinview.

Chapter6

Theword"interpretation"hasinthisconnectionbothastricterornarrowermeaningandalooserorwiderone.Intheformersense,itsignifiestobringoutthegrammaticalforceofthepassage;inthelatter,toexplainitsspiritualpurport.Iftheexpositorconfinehimselfrigidlytothetechnicalrulesofexegesis,thoughhemaybeofsomeservicetothepedant,hewillaffordlittlepracticalhelptotherankandfileofGod’speople.Todiscourseuponthechemicalpropertiesoffoodwillnotfeedastarvingman,neitherwilltracingouttherootsoftheHebrewandGreekwords(necessarythoughthatbeinitsproperplace)thebetterenableChrist’sfollowerstofightthegoodfightoffaith.ThatremarkconnotesneitherthatwedespisescholarshipontheonehandnorthatweholdanybriefforthosewhowouldgivefreereintotheirimaginationwhenhandlingtheWordofGod.RatherdowemeanthatthechiefaimoftheexpositorshouldbetobringtogethertheTruthandtheheartsofhishearersorreaders,thattheformermayhaveavitalizing,edifying,transformingeffectuponthelatter.

Intheprecedingarticlesofthisseriesithasbeenpointedoutthattheinterpreter’staskistoemulatethosedescribedinNehemiah8:8,ofwhomitissaid,"theyreadinthebookinthelawofGoddistinctly,andgavethesense,andcausedthemtounderstandthereading,"andtodothatthepreachermustneedsspendmanyhourseveryweekinhisstudy.Eachwordinhistextmustbegivenitspreciseanddefinitemeaningaccordingtoitsgeneralscripturalusage(unlesstherebeveryclearintimationtothecontraryinthepassagebeforehim),orotherwiseitwouldbearbitrarylicense,andhewouldexpoundGod’soraclesnotbytheirowntermsbutbyhisownfanciesorpreconceivedideas.Thelawsoflanguagemustneverbeviolatedorthemeaningsofwordschangedtosuitourselves.Wearenottoevacuatethetrueforceandimportofanyterm,buttoexplainitonsoundprinciples,andnotbyforcedconstructionsorJesuiticalevasions.

Thetaskoftheinterpreteristodetermine,bystrictexegeticalinvestigation,theexactimportofthewordsusedbytheHolySpirit,and,asfarashepossiblycan,giveforthGod’sthoughtsinhisownlanguage.ItistoascertainandfixtheexactmeaningofthetermsusedinHolyWritandscrupulouslytoavoidtheinterjectionofhispersonalopinions.Hemustinsertnothingofhisown,butsimplyendeavortogivetherealsenseofeachpassagebeforehim.Ontheonehand,hemustnotignore,conceal,orwithholdanythingthatismanifestlyinit;

ontheotherhand,hemustnotaddtoortwistanythingthereintosuithisowncaprice.Scripturemustbeallowedtospeakforitself,anditdoessoonlysofarasthepreachersetsforthitsgenuineimport.Notonlyishetoexplainitsterms,butalsothenatureoftheideastheyexpress,otherwiseheisapttomakeuseofscripturaltermsandyetgivethemanunscripturalsense.Onemaydiscoverwithaccuracythemeaningofeachwordinapassage,andyet,fromsomemisconceptionofitsscopeorbiasinhisownmind,haveafaultyapprehensionofwhatthepassagereallyteaches.

Carelessnesswhichwouldnotbetoleratedinanyotherconnectionis,alas,freelyindulgedinwiththeBible.Artistswhoaremostparticularinselectingtheircolorswhenpaintinganaturalobjectareoftenmostremisswhenassayingtoportrayasacredone.ThusNoah’sarkisrepresentedashavinganumberofwindowsinitssides,whereasithadbutone,andthatonthetop!Thedovewhichcametohimafterthefloodhadsubsidedispicturedwithanolivebranchinsteadofa"leaf"(Gen.8:11)initsmouth!TheinfantMosesinthearkofbulrushesisdepictedwithawinsomesmileonhisfaceinsteadoftears(Ex..2:6)!LetnosuchcriminaldisregardtothedetailsofHolyScripturemarktheexpositor.Instead,lettheutmostcareandpainsbetakentoensureaccuracy,byscrutinizingeverydetail,weighingeachjotandtittle.Thewordforsearchthescriptures"(John5:39)signifiesdiligentlytotrackout,asthehunterdoesthespoorofanimals.Theinterpreter’sjobistobringoutthesenseandnotmerelythesoundoftheWord.

Inenumerating,describing,andillustratingsomeofthelawsorruleswhicharetogoverntheinterpreter,wehavealreadyconsidered:First,theneedforrecognizingandbeingregulatedbytheinterrelationandmutualdependenceoftheOldandNewTestaments.Second,theimportanceandhelpfulnessofobservinghowquotationsaremadefromtheOldintheNew:themannerinwhichandpurposesforwhichtheyarecited.Third,theabsolutenecessityforstrictlyconformingallourinterpretationstothegeneralAnalogyofFaith:thateachverseistobeexplainedinfullharmonywiththatsystemofTruthwhichGodhasmadeknowntous:thatanyexpositionisinvalidifitclasheswithwhatistaughtelsewhereintheBible.Fourth,thenecessityofpayingcloseattentiontothewholecontextofanypassageunderconsideration.Fifth,thevalueofascertainingthescopeofeachpassage,andtheparticularaspectofTruthpresentedtherein.

ThereisnotalittleintheSermonontheMountwhichforciblyillustratesthisrule,formanyofitsstatementshavebeengrievouslymisunderstoodthroughfailuretoperceivetheirscopeordesign.Thus,whenourLorddeclared,"Ye

haveheardthatitwassaidbythemofoldtime,Thoushaltnotcommitadultery;butIsayuntoyou,Thatwhosoeverlookethonawomantolustafterherhathcommittedadulterywithheralreadyinhisheart"(Matthew5:27,28),ithasbeensupposedthatHewassettingforthahigherstandardofmoralpuritythantheoneenunciatedfromSinai.ButsuchaconceptisatdirectvariancewithHisdesign.Aftersolemnlyaffirming(inv.17)thatsofarfromitsbeingHismissiontodestroytheLawortheprophetsHehadcometofulfilthem(i.e.,enforceandcomplywiththeirrequirements),HecertainlywouldnotimmediatelyafterpitHimselfagainsttheirteaching.No,fromverse21onwardsHewasengagedinmakingknownthatrighteousnesswhichHerequiredinthecitizensofHiskingdom,whichexceededtherighteousness"ofthescribesandPharisees,"whowereretailingthedogmasoftherabbis,whohad"madethecommandmentofGodofnoneeffect"bytheirtraditions(Matthew15:6).

Christdidnotsay,"YeknowwhatGodsaidatSinai,"but"yehaveheardthatitwassaidbythemofoldtime,"whichmakesitunmistakablyclearthatHewasopposingtheteachingoftheelderswhohadrestrictedtheseventhcommandmentoftheDecaloguetothebareactofunlawfulintercoursewithamarriedwoman;insistingthatitrequiredconformityfromtheinwardaffections,prohibitingallimpurethoughtsanddesiresoftheheart.ThereismuchinMatthew5-7whichcannotberightlyapprehendedexceptourLord’sprincipalobjectanddesigninthisaddressbeclearlyperceived:untilthenitsplaineststatementsaremoreorlessobscureanditsmostpertinentillustrationsirrelevant.ItwasnottheactualteachingoftheLawandprophetswhichChristwashererebutting,buttheerroneousconclusionswhichreligiousteachershaddrawntherefromandthefalsenotionsbasedonthem,andwhichwerebeingsodogmaticallypromulgatedatthattime.ThesharpedgeoftheSpirit’sswordhadbeenbluntedbyarabbinicaltoningdownofitsprecepts,therebyplacingaconstructionuponthemwhichrenderedthemobjectionabletotheunregenerate.

"Yehaveheardthatithathbeensaid,Aneyeforaneye,andatoothforatooth.ButIsayuntoyou,Thatyeresistnotevil:butwhosoevershallsmitetheeonthyrightcheek,turntohimtheotheralso"(vv.38,39)suppliesanotherexampleoftheneedforascertainingthescopeofapassagebeforeattemptingtoexplainit.Throughfailuretodosomanyhavequitemissedtheforceofthiscontrast.IthasbeensupposedthatourLordwashereenjoiningamoremercifulcodeofconductthanthatwhichwasexactedundertheMosaiceconomy;yetifthereaderturnstoDeuteronomy19:17-21,hewillfindthatthoseversesgaveinstructiontoIsrael’s"judges":thattheywerenottobegovernedbysentiment,buttoadministerstrictjusticetotheevil-doer—"eyeforeye,"etc.Butthis

statute,whichpertainsonlytothemagistrateenforcingjudicialretribution,hadbeenpervertedbythePharisees,givingitageneralapplication,therebyteachingthateachmanwaswarrantedintakingthelawintohisownhands.OurLordhereforbadetheinflictingofprivaterevenge,andinsodoingmaintainedtheclearteachingoftheOldTestament(seeEx.23:4,5;Lev.19:18;Prov.24:29;25:21,22,whichexpresslyforbadetheexerciseofpersonalmaliceandretaliation).

"ThereforewhosoeverheareththesesayingsofMine,anddoeththem,Iwilllikenhimuntoawiseman,whichbuilthishouseuponarock:Andtheraindescendedandthefloodscame,andthewindblew,andbeatuponthathouse;anditfellnot:foritwasfoundeduponarock"(Matthew7:24,25).Howmanysermonshavehadreadintothemfromthoseverseswhatisnotthere,andfailedsadlytobringoutwhatisinthem,throughnotunderstandingtheirscope.ChristwasnotthereengagedinproclaimingtheGospelofthegraceofGodandrevealingthealonegroundofasinner’sacceptancewithHim,butwasmakingapracticalandsearchingapplicationofthesermonHewasherecompleting.

Theopening"Therefore"atonceintimatesthatHewasdrawingaconclusionfromallHehadpreviouslysaid.IntheprecedingversesChristwasnotdescribingmeritmongersordeclaimingagainstthosewhotrustedingoodworksandreligiousperformancesfortheirsalvation,butwasexhortingHishearerstoenterinatthestraitgate(vv.13,14),warningagainstfalseprophets(vv.15-20),denouncinganemptyprofession.Intheverseimmediatelybefore(v.23),sofarfrompresentingHimselfastheRedeemer,tenderlywooingsinners,HeisseenastheJudge,sayingtohypocrites,"DepartfromMe,yethatworkiniquity."

Inviewofwhathasjustbeenpointedout,itwouldbe,tosaytheleast,astrangeplaceforChristtointroducetheEvangelandannouncethatHisownfinishedworkwastheonlysavingfoundationforsinnerstoresttheirsoulsupon.Notonlywouldthatgivenomeaningtotheintroductory‘Therefore,"butitwouldnotcoherewithwhatimmediatelyfollowswhere,insteadofpointingoutourneedoftrustinginHisatoningblood,ChristshowedhowindispensableitisthatwerenderobediencetoHisprecepts.Trueindeedthatthereisnoredemptionforanysoulexceptthrough"faithinHisblood"(Rom.3:25),butthatisnotwhatHewasheretreatingof.RatherwasHeinsistingthatnoteveryonewhosaiduntoHim,"Lord,Lord,"shouldenterintoHiskingdom,but"hethatdoeththewillofMyFatherwhichisinheaven"(v.21).Inotherwords,Hewastestingprofession,demandingreality:thatgenuinefaithproducesgoodworks.TheywhothinkthemselvestobesavinglytrustinginthebloodoftheLambwhile

disregardingHiscommandmentsarefatallydeceivingthemselves.ChristdidnotherelikentheonewhoheardandbelievedHissayingstoawisemanwhobuilthishousesecureonarock,butinsteadtheonewho"hearethanddoeththem"—asinverse26,thebuilderonthesandisonewhohearsHissayings"anddoeththemnot."

"Thereforeweconcludethatamanisjustifiedbyfaithwithoutthedeedsofthelaw"(Rom.3:28):"Yeseethenhowthatbyworksamanisjustified,andnotbyfaithonly"(Jam.2:24).Unlessthescopeofeachwriterbeclearlyapprehended,thosetwostatementsflatlycontradicteachother.Romans3:28,isaconclusionfromwhathadbeenadvancedinverses21-27—allboastingbeforeGodbeingrenderedimpossiblebytheDivinemethodofsalvation.Fromtheverynatureofthecase,ifjustificationbeforeGodbebyfaith,thenitmustbebyfaithalone—withouttheminglingofanythingmeritoriousofours.James2:24,asisclearfromverses17,18and26,isnottreatingofhowthesinnerobtainsacceptancewithGod,buthowsuchaonesuppliesproofofhisacceptance.Paulwasrebuttingthatlegalistictendencywhichleadsmentogoaboutand"establishtheirownrighteousness"byworks;JameswascontendingagainstthatspiritoflicentiousAntinomianismwhichcausesotherstoperverttheGospelandinsistthatgoodworksarenotessentialforanypurpose.Paulwasrefutingmeritmongerswhorepudiatedsalvationbygracealone;Jameswasmaintainingthatgraceworksthroughrighteousnessandtransformsitssubjects:showingtheworthlessnessofadeadfaithwhichproducesnaughtbutawindyprofession.ThefaithfulservantofGodwilleveralternateinwarninghishearersagainstlegalismontheonehandandlibertarianismontheother.

6.TheneedofinterpretingScripturebyScripture.Thegeneralprincipleisexpressedinthewell-knownwords"comparingspiritualthingswithspiritual"(1Cor.2:13),forwhiletheprecedingclausehasreferencemoreespeciallytotheDivineinspirationbywhichtheapostletaught,astheauthoritativemouthpieceoftheLord,yetbothverses12and14treatoftheunderstandingofspiritualthings,andthereforeweconsiderthatthelastclauseofverse13hasadoubleforce.TheGreekwordrendered"comparing"isusedintheSeptuaginttranslationoftheOldTestamentagainandagain,toexpresstheactofinterpretingdreamsandenigmas,andC.Hodgeparaphrases"comparingspiritualthingswithspiritual"by"explainingthethingsoftheSpiritinthewordsoftheSpirit,"pointingoutthattheword"spiritual"hasnosubstantiveconnectedwithit,andthusmostnaturallyagreeswith"words"intheformersentence.Forthesereasonsweconsiderthat1Corinthians2:13,enunciatesamostvaluableandimportantrulefortheunderstandingandinterpretingofGod’sWord,namely

thatonepartofitistobeexplainedbyanother,forthesettingsidebysideofspiritualthingsservestoilluminateandillustrateoneanother,andtherebyistheirperfectharmonydemonstrated.SomethingmorethanaconfusedorvagueknowledgeoftheScripturesistobesoughtafter:theascertainingthatonepartoftheTruthisinfullaccordwithotherpartsmakesmanifesttheirunity—asthecurtainsinthetabernaclewerelinkedtogetherbyloops.

Toaverylargeextent,andfarmoresothananyuninspiredbook,theBibleisaself-explainingvolume:notonlybecauseitrecordstheperformanceofitspromisesandthefulfillmentofitsprophecies,notonlybecauseitstypesandantitypesmutuallyunfoldeachother,butbecauseallitsfundamentaltruthsmaybediscoveredbymeansofitsowncontents,withoutreferencetoanythingabextraoroutsideitself.Whendifficultybeexperiencedinonepassageitmayberesolvedbyacomparisonandexaminationofotherpassages,wherethesameorsimilarwordsoccur,orwherethesameorsimilarsubjectsaredealtwithatgreaterlengthorexplainedmoreclearly.Forexample,thatvitallyimportantexpression"therighteousnessofGod"inRomans1:17—everyotherplacewhereitoccursinPaul’sepistlesmustbecarefullyweighedbeforewecanbesureofitsexactmeaning,andhavingdonesothereisnoneedtoconsultheathenauthors.Notonlyisthistobedonewitheachwordofnote,butitspartsandderivatives,adjunctsandcognates,aretobesearchedoutineveryinstance,foroftenlightwilltherebybecastuponthesame.ThatGodintendedustostudyHisWordthusisevidentfromtheabsenceofanysystemofclassificationorarrangementofinformationbeingsuppliedusonanysubject.

TheprincipalsubjectstreatedintheScripturesarepresentedtousmoreorlesspiecemeal,beingscatteredoveritspagesandmadeknownundervariousaspects,someclearlyandfully,othersmoreremotelyandtersely:indifferentconnectionsandwithdifferentaccompanimentsintheseveralpassageswheretheyoccur.ThiswasdesignedbyGodinHismanifoldwisdomtomakeussearchHisWord.ItisevidentthatifwearetoapprehendHisfullymadeknownmindonanyparticularsubjectwemustcollectandcollateallpassagesinwhichitisadvertedto,orinwhichasimilarthoughtorsentimentisexpressed;andbythismethodwemaybeassuredthatifweconductourinvestigationinarightspirit,andwithdiligenceandperseverance,weshallarriveataclearknowledgeofHisrevealedwill.TheBibleissomewhatlikeamosaic,whosefragmentsarescatteredhereandtherethroughtheWord,andthosefragmentshavetobegatheredbyusandcarefullyfittedtogetherifwearetoobtainthecompletepictureofanyoneofitsinnumerableobjects.TherearemanyplacesintheScriptureswhichcanbeunderstoodonlybytheexplanationsandamplifications

furnishedbyotherpassages.

Chapter7

InHisgraceandwisdomGodhasfullyprovidedagainstourformingmisconceptionsofanypartofHisTruth,byemployingagreatvarietyofsynonymoustermsanddifferentmodesofexpression.Justasourvariedsenses,thougheachimperfect,areeffectiveinconveyingtoourmindsarealimpressionoftheoutsideworldbymeansoftheirjointoperation,sothedifferentandsupplementarycommunicationsofGodthroughthemanypenmenofScriptureenableustoreviseourfirstimpressionsandenlargeourviewsofDivinethings,wideningthehorizonofTruthandpermittingustoobtainamoreadequateconceptionofthesame.Whatonewriterexpressesinfigurativelanguage,anothersetsforthinplainwords.WhileoneprophetstressesthegoodnessandmercyofGod,anotheremphasizesHisseverityandjustice.IfoneevangelistexhibitstheperfectionsofChrist’shumanity,anothermakesprominentHisdeity;ifoneportraysHimasthelowlyservant,anotherrevealsHimasthemajesticKing.Doesoneapostledwellupontheefficacyoffaith,thenanothershowsthevalueoflove,whileathirdremindsusthatfaithandlovearebutemptywordsunlesstheyproducespiritualfruit?ThusScripturerequirestobestudiedasawhole,andonepartofitcomparedwithanother,ifwearetoobtainaproperapprehensionofDivinerevelation.VerymuchintheNewTestamentisunintelligibleapartfromtheOld:notalittleintheEpistlesrequirestheGospelsandtheActsforitselucidation.

Morespecifically.ThevalueofcomparingScripturewithScriptureappearsinthecorroborationwhichisafforded.Notthattheyrequireanyauthentication,fortheyaretheWordofHimwhocannotlie,andmustbereceivedassuch,byabowingunreservedlytotheirDivineauthority.No,butratherthatourfaiththereinmaybethemorefirmlyandfullyfixed.Asthesystemofdoubleentryinbookkeepingprovidesasurecheckfortheauditor,sointhemouthsoftwoorthreewitnessestheTruthisestablished.ThuswefindourLordemployingthismethodinJohn5,makingmanifesttheexcuselessnessoftheJews’unbeliefinHisdeitybyappealingtothedifferentwitnesseswhoattestedthesame(vv.32-39).SoHisapostleinthesynagogueatAntioch,whenestablishingthefactofHisresurrection,wasnotcontenttociteonlyPsalm2:7,inproof,butappealedalsotoPsalm16:10(Acts13:33-36).SotooinhisEpistles:astrikingexampleofwhichisfoundinRomans15,where,afteraffirmingthat"JesusChristwasaministerofthecircumcisionforthetruthofGod,toconfirmthepromisesmadeuntothefathers,"headded,"AndthattheGentilesmightglorifyGodforHis

mercy,"quotingPsalm18:49,inproof;butsincethiswasacontrovertedpointamongtheJews,headdedfurtherevidence—notehis"Andagain"atthebeginningofverses10,11,12.Soalso"bytwoimmutablethings[God’spromiseandoath]...wemighthavestrongconsolation"(Heb.6:18).

ScriptureneedstobecomparedwithScriptureforthepurposeofelucidation."Ifthineenemybehungry,givehimbreadtoeat;andifhebethirsty,givehimwatertodrink;forthoushaltheapcoalsoffireuponhishead,andtheLordshallrewardthee"(Prov.25:21,22).Thecommentatorsareaboutequallydividedbetweentwoentirelydiverseviewsofwhatissignifiedbythefigurativeexpression"coalsoffire"beingheapedupontheheadofanenemybytreatinghimkindly:oneclasscontendingthatitmeanstheaggravatingofhisguilt,theotherinsistingthatitimportsthedestroyingofaspiritofenmityinhimandthewinningofhisgoodwill.BycarefullycomparingthecontextinwhichthispassageisquotedinRomans12:20,thecontroversyisdecided,forthatmakesitclearthatthelatteristhetrueinterpretation,forthespiritoftheGospelentirelyrulesoutofcourttheperformingofanyactionswhichwouldensurethedoomofanadversary.YetanappealtotheNewTestamentoughtnottobenecessaryinordertoexposetheerroroftheotherexplanation,fortheLawequallywiththeGospelenjoinedlovetoourneighborandkindnesstoanenemy.AsJohntellsusinhisFirstEpistle,wheninculcatingthelawoflovehewasgiving"nonewcommandment,"butonewhichtheyhadhadfromthebeginning;butnowitwasenforcedbyanewexampleandmotive(2:7,8).

"Hecouldtheredonomightywork,savethatHelaidHishandsuponafewsickfolk,andhealedthem"(Mark6:5).SodeterminedaresomeArminianstodenythealmightinessofGodandtheinvincibilityofHiswillthattheyhaveappealedtothispassageinproofthatthepowerofHisincarnateSonwaslimited,andthattherewereoccasionswhenHismercifuldesignswerethwartedbyman.ButacomparisonoftheparallelpassageinMatthew13:54-58,atoncegivesthelietosuchablasphemousassertion,forwearetheretold"Hedidnotmanymightyworkstherebecauseoftheirunbelief."ThusitwasnotanylimitationinHimself,butsomethinginthem,whichrestrainedHim.Inotherwords,Hewasactuatedbyasenseofpropriety.TheemphasisbothinMark6:5,andMatthew13:58,isontheword"there,"for,asthecontextshows,thisoccurredatNazarethwhereHewaslightlyesteemed.TohaveperformedprodigiesofpowerbeforethosewhoregardedHimwithcontempthad,inprinciple,beencastingpearlsbeforeswine;asithadbeenunfittingtohavewroughtmiraclestogratifythecuriosityofHerod(Luke23:8)—elsewhereHedidmanysupernaturalworks.InGenesis19:22,theLordcouldnotdestroy

SodomuntilLothadescapedfromit,whileinJeremiah44:22,He"couldnolongerbear"theevildoingsofIsrael—itwasmoralpropriety,notphysicalinability.

Comparisonisusefulalsoforthepurposeofamplification.NotonlydoesoneScripturesupportandilluminateanother,butveryoftenonepassagesupplementsandaugmentsanother.AsimpleyetstrikingexampleofthisisseeninwhatisknownastheParableoftheSower,butwhichperhapsmightbemoreaptlydesignatedtheParableoftheSeedandtheSoils.ThedeepimportanceofthisparableisintimatedtousbytheHolySpiritinHishavingmovedMatthew,MarkandLuketorecordthesame.Thethreeaccountsofitcontainsomestrikingvariations,andtheyneedtobecarefullycomparedtogetherinordertoobtainthecompletepicturesthereinsetforth.ItsscopeisrevealedinLuke8:18:"Takeheedthereforehowyehear."ItspeaksnotfromthestandpointoftheeffectuationoftheDivinecounsels,butistheenforcingofhumanresponsibility.Thisismadeunmistakablyclearfromwhatissaidoftheonewhoreceivedtheseedintogoodground—thefruitfulheareroftheWord.Christdidnotdescribehimasone"inwhomaworkofDivinegraceiswrought,"or"whosehearthadbeenmadereceptivebythesupernaturaloperationsoftheSpirit,"butratherashethatreceivedtheWordin"anhonestandgoodheart."TrueindeedthequickeningworkoftheSpiritmustprecedeanyone’ssoreceivingtheWordastobecomefruitful(Acts16:14),butthatisnottheparticularaspectoftheTruthwhichourLordwasherepresenting;instead,HewasshowingwhatthehearerhimselfmustseekgracetodoifheistobringforthfruittoGod’sglory.

Thesowerhimselfisalmostlostsightof(!),nearlyallofthedetailsoftheparablebeingconcernedwiththevariouskindsofsoilintowhichtheseedfell,renderingiteitherunproductiveoryieldinganincrease.InitChristsetforththereceptionwhichthepreachingoftheWordmeetswith.Helikenedtheworldtoafield,whichHedividedintofourparts,accordingtoitsdifferentkindsofground.InHisinterpretationHedefinedthediversesoilsasrepresentingdifferentkindsofpeoplewhohearthepreachingoftheWord,anditsolemnlybehooveseachofusdiligentlytosearchhimself,thathemayascertainforsuretowhichofthosegroundshebelongs.Thosefourclasses—fromthedescriptionsgivenofthesoilsandtheexplanationsChristfurnishedofthem—maybelabeled,respectively,thehard-hearted,theshallow-hearted,thehalf-hearted,andthewhole-hearted.Inthefirst,theseedobtainednohold;inthesecond,itsecurednoroot;inthethird,itwasallowednoroom;inthefourth,ithadallthree,andthereforeyieldedanincrease.ThesamefourclasseshavebeenfoundinallgenerationsamongthosewhohavesatunderthepreachingofGod’s

Word,andtheyexistinprobablyeverychurchandassemblyonearthtoday;norisitdifficulttodistinguishthem,ifwemeasureprofessingChristiansbywhattheLordpredicatedofeachone.

Thefirstisthe"wayside"hearer,whoseheartisentirelyunreceptive—asthehighwayisbeatendownandhardenedbythetrafficoftheworld.Theseedpenetratesnotsuchground,and"thefowlsoftheair"catchitaway.Christexplainedthisasbeingapictureofonewho"understandethnottheword"(thoughitbehisdutytotakepainsanddoso—1Cor.8:2),andthewickedonetakesawaytheWordoutofhisheart—Luke8adds"lesttheybelieveandbesaved."Thesecondisthe"stony-ground"hearer—i.e.,groundwitharockfoundationoverwhichliesbutathinlayerofsoil.Sincetherebenodepthofearththeseedobtainednoroot,andthescorchingsuncauseditsoontowitheraway.Thisisarepresentationofthesuperficialhearer,whoseemotionsarestirred,butwholacksanysearchingofconscienceanddeepconvictions.HereceivestheWordwithanatural"joy,"but(Matthew’saccount)"whentribulationorpersecutionarisethbecauseoftheword,byandbyheisoffended."Thesearetheywhohavenorootinthemselves,andconsequently(asLuke’saccountinformsus)"forawhilebelieve,andintimeoftemptationfallaway."Theirsisnaughtbutatemporaryandevanescentfaith,aswemuchfearisthecasewiththegreatmajorityofthe"converts"fromspecialmissionsand"evangelisticcampaigns."

Thethird,orthorny-ground,heareristhemostdifficulttoidentify,buttheLordhasgraciouslysuppliedfullerhelponthispointbyenteringintomoredetailinHisexplanationsofwhatthe"thorns"signify.Allthreeaccountstellusthatthey"grewup,"whichimpliesthatnoeffortwasmadetocheckthem;andallthreeaccountsshowthatthey"choked"theseedorhinderedtheWord.Matthew’srecorddefinesthethornsas"thecareofthisworld,andthedeceitfulnessofriches."Markadds"andthelustofotherthingsenteringin."WhileLukementionsalso"thepleasuresofthislife."Thuswearetaughtthatthereisquiteavarietyofthingswhichhinderanyfruitbeingbroughttoperfection—againsteachofwhichweneedtobemuchonourprayerfulguard.Thegood-groundheareristheonewho"understandeth"theWord(Matthew13:23),forunlessitssensebeperceiveditprofitsusnothing—probablyanexperientialacquaintancetherewithisalsoincluded.Mark4mentionsthe"receiving"ofit(cf.Jam.1:21),whileLuke8describesthishearerasreceivingtheWord"inanhonestandgoodheart,"whichisonethatbatesallpretenceandlovestheTruthforitself,makingapplicationoftheWordtohisowncaseandjudginghimselfbyit;"keepsit,"cherishesandmeditatesuponit,heedsand

obeysit;and"bringsforthfruitwithpatience."InaprecedingchapterwecalledattentiontoMatthew7:24-27,asan

exampleoftheimportanceofascertainingthescopeofapassage.LetusnowpointouttheneedforcomparingitwiththeparallelpassageinLuke6:47-49.InitthehearersoftheWordarelikeneduntowiseandfoolishbuilders.TheformerbuilthishouseonthefoundationofGod’sWord.Thebuildingisthecharacterdevelopedtherebyandthehopecherished.Thestormwhichbeatuponthehouseisthetrialortestingtowhichitissubjected.LukealonebeginshisaccountbysayingthewisemancametoChrist—tolearnofHim.Hiswisdomappearedinthetroublehetookandthepainshewenttoinordertofindasecurebaseontherock.Luke’saccountaddsthathe"diggeddeep,"whichtellsofhisearnestnessandcare,andsignifiesspirituallythathesearchedtheScripturescloselyanddiligentlyexaminedhisheartandprofession—thatdiggingdeepisindesignedcontrastwiththe"nodepthofearth"(Mark4:5)ofthestony-groundhearer.Lukealoneusestheword"vehemently"todescribetheviolenceofthestormbywhichitwastested:hisprofessionsurvivedtheassaultsoftheworld,thefleshandthedevil,andthescrutinyofGodatthemomentofdeath;whichproveshewasadoeroftheWordandnotaheareronly(Jam.1:22).Uselessistheconfessionofthelipsunlessitbeconfirmedbythelife.

ThecomparingofScripturewithScriptureisvaluableforthepurposeofharmonizationorpreservingthebalanceofTruth,thuspreventingourbecominglopsided.Anillustrationofthisisfoundinconnectionwithwhatistermed"thegreatcommission,"athreefoldrecordofwhich,withnotablevariations,isgiveninthelastchapterofeachoftheSynopticGospels.InordertoobtainarightorfullknowledgeofthecompletechargeChristtheregaveuntoHisservants,insteadofconfiningourattentiontoonlyoneortwoofthem—asisnowsooftenthecase—thethreeaccountsofitneedtobebroughttogether.Luke24:47,showsitisjustasmuchtheminister’sduty"thatrepentanceandremissionofsinsshouldbepreachedinHisname"asitistobidsinners"believeonHim";andMatthew28:19,20,makesitclearthatitdevolvesasmuchuponhimtobaptizethosewhobelieveandthentoteachthemtoobserveallthingswhatsoeverHecommandedasto"preachthegospeltoeverycreature."Qualityisevenmoreimportantthanquantity!OneofthechiefreasonswhysofewoftheChristianchurchesinheathenlandsareself-supportingisthatmissionarieshavetoooftenfailedinthoroughlyindoctrinatingandbuildinguptheirconverts,leavingtheminaninfantilestateandgoingelsewhereseekingtoevangelizemoreoftheirfellows.

Failuretoheedthisimportantprincipleliesatthefoundationofmuchofthe

defectiveevangelismofourday,whereinthelostareinformedthattheonlythingnecessaryfortheirsalvationisto"believeintheLordJesusChrist."Otherpassagesshowthatrepentanceisequallyessential:"Repentye,andbelievethegospel"(Mark1:15),"RepentancetowardGod,andfaithtowardourLordJesusChrist"(Acts20:21).Itisimportanttonotethatwhereverthetwoarementionedrepentancealwayscomesfirst,forintheverynatureofthecaseitisimpossibleforanimpenitenthearttobelievesavingly(Matthew21:32).RepentanceisarealizationofmyblameworthinessinbeingarebelagainstGod,atakingsideswithHimandcondemningmyself.Itexpressesitselfinbittersorrowforandhatredofsin.Itresultsinanacknowledgmentofmyoffensesandtheheartabandonmentofmyidols(Prov.28:13),athrowingdowntheweaponsofmywarfare,aforsakingofmyevilways(Isa.55:7).Insomepassages,likeLuke13:3;Acts2:38;3:19,repentancealoneismentioned.InJohn3:15;Romans1:16;10:4,only"believing"isspecified.Whyisthis?BecausetheScripturesarenotwrittenlikelawyersdrawupdocuments,whereintermsarewearilyrepeatedandmultiplied.EachversemustbeinterpretedinthelightofScriptureasawhole:thuswhere"repentance"onlyismentionedbelievingisimplied;andwhere"believing"aloneisfoundrepentanceispresupposed.

7.Brieferstatementsaretobeinterpretedbyfullerones.Itisaninvariableruleofexegesisthatwhenanythingissetoutmorefullyorclearlybyonewriterthananotherthelatterisalwaystobeexpoundedbytheformer,andthesameappliestotwostatementsbythesamespeakerorwriter.ParticularlyisthisthecasewiththefirstthreeGospels:parallelpassagesshouldbeconsulted,andtheshorteroneinterpretedinthelightofthelongerone.Thus,whenPeteraskedChrist,"Howoftenshallmybrothersinagainstme,andIforgivehim?tillseventimes?"andourLordanswered"Untilseventytimesseven"(Matthew18:21,22)itmustnotbetakentosignifythataChristianistocondonewrongsandexercisegraceattheexpenseofrighteousness;forHehadjustpreviouslysaid,"Ifthybrothershalltrespassagainstthee,goandtellhimhisfaultbetweentheeandhimalone:ifheshallhear[heed]thee,thouhastgainedthybrother"(v.15).No,rathermustChrist’slanguageinMatthew18:22,beexplainedbyHisamplifieddeclarationinLuke17:3,4—"Ifthybrothertrespassagainstthee,rebukehim;andifherepent,forgivehim.Andifhetrespassagainsttheeseventimesinaday,andseventimesinadayturnagaintothee,saying,Irepent;thoushaltforgivehim":GodHimselfdoesnotforgiveusuntilwerepent(Acts2:38;3:19)!Ifabrotherrepentsnot,nomaliceistobeharboredagainsthim;yetheisnottobetreatedasthoughnooffensehadbeencommitted.

Muchharmhasbeendonebysomewho,withoutqualification,pressedour

Lord’swordsinMark10:11,"Whosoevershallputawayhiswife,andmarryanother,committethadulteryagainsther,"therebysubjectingtheinnocentpartytothesamepenaltyastheguiltyone.ButthatstatementistobeinterpretedinthelightofthefulleroneinMatthew5:32,"Whosoevershallputawayhiswife,savingforthecauseoffornication,causethhertocommitadultery:andwhosoevershallmarryherthatisdivorced[foranyothercause]committethadultery"—repeatedbyChristinMatthew19:9.InthosewordsthesoleLegislatorforHispeoplepropoundedageneralrule:"Whosoeverputtethawayhiswifecausethhertocommitadultery,"andthenHeputinanexception.namelythatwhereadulteryhastakenplacehemayputaway,andhemaymarryagain.AsChristthereteachesthelawfulnessofdivorceonthegroundofmaritalinfidelity,soHeteachesthatitislawfulfortheinnocentonetomarryagainaftersuchadivorce,withoutcontractingguilt.Theviolationofthemarriagevowsseversthemarriagebond,andtheonewhokeptthemis,afterdivorceisobtained,freetomarryagain.

Chapter8

8.Theneedofcollectingandcollatingallpassagesdealingwiththesamesubject,wherecognatetermsordifferentexpressionsareused.Thisisessentialiftheexpositoristohepreservedfromerroneousconceptionsthereof,andinorderforhimtoobtainthefullmindoftheSpiritthereon.Takeasasimpleexamplethosewell-knownwords,"Ask,anditshallhegivenyou"(Matthew7:7).Fewtextshavebeenmoregrievouslypervertedthanthatone.Manyhaveregardeditasasortofblankcheck,whichanybody—nomatterwhathisstateofsoulormannerofwalk—mayfillinjustashepleases,andthathehasbuttopresentthesameatthethroneofgraceandGodstandspledgedtohonorit.SuchatravestyoftheTruthwouldnotdeserverefutationwereitnotnowbeingtrumpetedsoloudlyinsomequarters.James4:3,expresslystatesofsome,"Yeask,andreceivenot,becauseyeaskamiss":somewho"ask"donotreceive!Andwhy?Becausetheirsisbutacarnalasking—"thatyemayconsumeituponyourownlusts"—andthereforeaholyGoddeniesthem.

AskingGodinprayerisonething;askingbecomingly,rightly,acceptablyandeffectuallyisquiteanother.Ifwewouldascertainhowthelatteristobedone,theScripturesmustbesearchedfortheanswer.Thus,inordertoensureaDivinehearing,wemustapproachGodthroughtheMediator:"WhatsoeveryeshallasktheFatherinMyname,Hewillgiveityou"(John16:23).ButtoasktheFatherinHisnamesignifiesverymuchmorethanjustutteringthewords"grantitforChrist’ssake."AmongotherthingsitsignifiesaskinginChrist’sperson,asidentifiedwithandunitedtoHim;askingforthatwhichaccordswithHisperfectionsandwillbeforHisglory;askingforthatwhichHewouldwereHeinourplace.Again,wemustaskinfaith(Mark11:24),forGodwillplacenopremiumuponunbelief.SaidChristtoHisdisciples,"IfyeabideinMe,andMywordsabideinyou,yeshallaskwhatyewill,anditshallbedoneuntoyou"(John15:7),wheretwofurtherconditionsarestipulated.InordertoreceivewemustaskaccordingtoGod’swill(1John5:14)asmadeknowninHisWord.WhatadeplorablemisusehasbeenmadeofMatthew7:7,throughfailuretointerpretitinthelightofcollateralpassages!

AnotherexampleoffailureatthispointisthefrequentusemadeofGalatians6:15,"ForinChristJesusneithercircumcisionavailethanything,noruncircumcision,butanewcreature"(or"newcreation").Itismostproperandpertinenttousethatversewhenshowingthatneithertheceremonialordinances

ofJudaismnorthebaptismandLord’ssupperofChristianityareofanyworthinrenderingusmeetfortheinheritanceofthesaintsinlight.Sotoo,thoughmuchlessfrequently,weareremindedthat,"ForinChristJesusneithercircumcisionavailethanything,noruncircumcision;butfaithwhichworkethbylove"(Gal.5:6),thatisoutofgratitudetoGodforHisunspeakableGift,andnotfromlegalmotives—onlyforwhattheymayobtain.Buthowveryrarelydoesthepulpitquote"Circumcisionisnothing,anduncircumcisionisnothing,butthekeepingofthecommandmentsofGod"(1Cor.7:19)—thatwhichrespectsoursubmissiontotheDivineauthority,ourwalkinginsubjectiontoGod’swill,isomitted.Itisonlybyplacingthesethreeversessidebysidethatweobtainabalancedview.WearenotvitallyunitedtoChristunlesswehavebeenbornagain;wearenotbornagainunlesswepossessafaiththatworksbylove;andwehavenotthissavingfaithunlessitbeevidencedbyakeepingofGod’scommandments.

ItisthedutyoftheexpositortogathertogetherthevariousdescriptionsandexemplificationsgiveninScriptureofanyparticularthing,ratherthantoframeaformaldefinitionofitsnature,foritisinthiswaythattheHolySpirithastaughtustoconceiveofit.Takethesimpleactofsavingfaith,andobservethenumerousandquitedifferentexpressionsusedtodepictit.ItisportrayedasbelievingontheLordJesusChrist(Acts16:31),orthereposingofthesoul’sconfidenceinHim.AsacomingtoHim(Matthew11:28),whichimpliestheforsakingofallthatisopposedtoHim.AsareceivingofHim(John1:12),asHeisfreelyofferedtosinnersintheGospel.AsafleeingtoHimforrefuge(Heb.6:18),asthemanslayersoughtasyluminoneofthecitiesprovidedforthatpurpose(Num.35:6).AsalookinguntoHim(Isa.45:22),asthebittenIsraelitesuntotheserpentuponthepole(Num.21:9).AsanacceptanceofGod’stestimony,andtherebysettingtooursealthatHeistrue(John3:33).Astheenteringofagate(Matthew7:13)ordoor(John10:9).AsanactofcompletesurrenderorgivingofourselvestotheLord(2Cor.8:5),asawomandoeswhenshemarriesaman.

TheactofsavingfaithisalsosetforthasacallingupontheLord(Rom.10:13),asdidsinkingPeter(Matthew14:30)andthedyingthief.AsatrustinginChrist(Eph.1:13)asthegreatPhysician,countinguponHissufficiencytohealourdesperatediseases.AsarestingintheLord(Ps.37:7)asonasurefoundation(Isa.28:16).Asanactofappropriationoreating(John6:51)tosatisfyanachingvoidwithin.Asacommittal(2Tim.1:12):asamandepositshismoneyinabankforsafecustody,sowearetoputoursoulsintothehandsofChristfortimeandeternity(cf.Luke23:46).AsfaithinHisblood(Rom.3:25).

AsabeliefoftheTruth(2Thess.2:13).AsanactofobedienceuntoGod’sholycommandment(2Pet.2:21)incomplyingwiththetermsoftheGospel(Rom.10:16).AsalovingoftheLordJesusChrist(1Cor.16:22).AsaturninguntotheLord(Acts11:21)—whichimpliesaturningfromtheworld.AsareceivingofthewitnessofGod(1John5:9,10)asanallsufficientgroundofassurance,withouttheevidenceoffeelingoranythingelse.Asatakingofthewateroflife(Rev.22:17).Mostofthesetwentyexpressionsarefigurative,andthereforebetterfittedthananyformaldefinitiontoconveytoourmindsamorevividconceptoftheactandtopreservefromaone-sidedviewofit.

Muchharmhasbeendonebyincompetent"novices"whentreatingofthesubjectofregeneration,byconfiningthemselvestoasingleterm—"bornagain."ThisisonlyoneofmanyfiguresusedinScripturetodescribethatmiracleofgracewhichiswroughtinthesoulwhenhepassesfromdeathuntolifeandisbroughtoutofdarknessintoGod’smarvelouslight.ItistermedanewbirthbecauseaDivinelifeiscommunicatedandthereisthecommencementofanewexperience.Butitisalsolikenedtoaspiritualresurrection,whichpresentsaverydifferentlineofthought,andtoa"renewing"(Col.3:10),whichimportsachangeintheoriginalindividual.ItisthepersonwhoisDivinelyquickenedandnotmerelya"nature"whichisbegottenofGod:"Yemustbebornagain"(John3:7),notmerelysomethinginyoumustbe;"heisbornofGod"(1John3:9).Thesamepersonwhowasspirituallydead—hiswholebeingalienatedfromGod—isthenmadealive:hiswholebeingreconciledtoHim.Thismustbeso,otherwisetherewouldbenopreservationoftheidentityoftheindividual.Itisanewbirthoftheindividualhimself,andnotofsomethinginhim.Thenatureisneverchanged,butthepersonis—relativelynotabsolutely.

IfwelimitourselvestothefigureofthenewbirthwhenconsideringthegreatchangewroughtinonewhomGodsaves,notonlywillaveryinadequateconceptofthesamebeobtained,butathoroughlyerroneousone.Inotherpassagesitisspokenofasanilluminatingofthemind(Acts26:13),asearchingandconvictingoftheconscience(Rom.7:9),arenovatingoftheheart(Ezek.11:19),asubduingofthewill(Ps.110:3),abringingofourthoughtsintosubjectiontoChrist(2Cor.10:5),awritingofGod’sLawontheheart(Heb.8:10).Insomepassagessomethingissaidtoberemovedfromtheindividual(Deut.30:6;Ezek.36:26)—theloveofsin,enmityagainstGod;whileinotherssomethingiscommunicated(Rom.5:5;1John5:20).Thefiguresofcreation(Eph.2:10),renewing(Titus3:5)andresurrection(1John3:14)arealsoemployed.Insomepassagesthismiracleappearstobeacompletedthing(1Cor.6:11;Col.1:12),inothersasaprocessyetgoingon(2Cor.3:18;Phil.1:16).

Thoughtheworkofgracebeone,yetitismany-sided.Itssubjectisacompositecreatureandhissalvationaffectseverypartofhiscomplexbeing.

Physicalbirthisthebringingintothisworldofacreature,acompletepersonality,whichbeforeconceptionhadnoexistencewhatever.ButtheoneregeneratedbyGodhadacompletepersonalitybeforehewasbornagain.Regenerationisnotthecreationofanindividualwhichhithertoexistednot,butthespiritualizingofonewhoalreadyexists—therenewingandrenovatingofonewhomsinhasunfittedforcommunionwithGod,bybestowinguponhimthatwhichgivesanewbiastoallhisfaculties.BewareofregardingtheChristianasmadeupoftwodistinctanddiversepersonalities.Responsibilityattachestotheindividualandnottohis"nature"or"natures."Whilebothsinandgraceindwellthesaint,Godholdshimaccountabletoresistandsubduetheoneandyieldtoandberegulatedbytheother.Thefactthatthismiracleofgraceisalsolikenedtoaresurrection(John5:25)shouldpreventusformingaone-sidedideaofwhatisimportedbythenewbirthand"thenewcreature,"andfrompressingsomeanalogiesfromnaturalbirthwhichotherfigurativeexpressionsdisallow.ThegreatinwardchangeisalsolikenedtoaDivine"begetting"(1Pet.1:3),becausetheimageoftheBegetteristhenstampeduponthesoul.AsthefirstAdambegatasoninhisownimage(Gen.5:3),sothelastAdamhasan"image"(Rom.8:29)toconveytoHissons(Eph.4:24).

Whathasbeenpointedoutaboveapplieswithequalforcetothesubjectofmortification(Col.3:5).ThatessentialChristiandutyissetforthintheScripturesunderagreatvarietyoffigurativeexpressions,anditismostneedfulthatwetakepainstocollectandcomparethemifwearetobepreservedfromfaultyviewsofwhatGodrequiresfromHispeopleonthisimportantmatterofresistingandovercomingevil.Itisspokenofasacircumcisingoftheheart(Deut.11:16),apluckingoutoftherighteyeandcuttingoffoftherighthand(Matthew5:29,30),whichtellsofitspainfulness.Itisadenyingofselfandtakingupofthecross(Matthew16:24).Itisacastingoffoftheworksofdarkness(Rom.13:12),aputtingoffoftheoldman(Eph.4:22),alayingapartofallfilthinessandsuperfluityofnaughtiness(James1:21)—eachofwhichisnecessarybeforewecanputonthearmoroflightorthenewman,orreceivewithmeeknesstheingraftedWord,forwehavetoceasedoingevilerewecandowell(Isa.1:16,17).Itisamakingnoprovisionfortheflesh(Rom.13:14),akeepingunderthebody,i.e.,ofsin(Rom.6:6;Col.2:11)andbringingitintosubjection(1Cor.9:27),acleansingofourselvesfromallfilthinessofthefleshandspirit(2Cor.7:1),andabstinencefromallappearanceofevil(1Thess.5:22),alayingasideofeveryweight(Heb.12:1).

9.EquallynecessaryisitnottoseverwhatGodhasjoinedtogether.Bynatureallofusarepronetoruntoextremes,particularlysothosewithaphilosophicalturnofmind,who,seekingforunityofthought,areingreatdangerofforcingaunityintothesphereoftheirlimitedknowledge.Todothis,theyareveryapttosacrificeonesideorelementoftheTruthforanother.Imaybequiteclearandlogicalattheexpenseofbeingsuperficialandhalf-orbed.AmostsolemnwarningagainstthisdangerwassuppliedbytheJewsinconnectionwiththeirinterpretationoftheMessianicprophecies,bydwellingexclusivelyuponthosewhichannouncedthegloriesofChristandneglectingthosewhichforetoldHissufferings:sothateventheapostlesthemselveswereevillyaffectedthereby,andrebukedbyChristforsuchfolly(Luke24:25,26).ItisatthisverypointthatthepeopleofGod,andparticularlyHisministers,needtobemuchontheirguard.Truthistwofold(Heb.4:12):everydoctrinehasitscorrespondingandsupplementaryelement,everyprivilegeitsimpliedobligation.ThosetwosidesoftheTruthdonotcrosseachother,butrunparallelwithoneanother:theyarenotcontradictorybutcomplementary,andbothmustbeheldfastbyusifwearetobekeptfromseriouserror.

ThuswemustneverallowthegrandtruthofGod’ssovereigntytocrowdoutthefactofhumanresponsibility.ThewilloftheAlmightyisindeedinvincible,butthatdoesnotmeanthatwearenothingbetterthaninanimatepuppets.No,wearemoralagentsaswellasrationalcreatures,andthroughoutaredealtwithbyGodassuch."Itmustneedsbethatoffensescome,"saidChrist,butHeatonceadded,"woetothatmanbywhomtheoffensecometh"(Matthew18:7).Therethetwothingsarejoinedtogether:theinfalliblecertaintyoftheDivinedecrees,theculpabilityandcriminalityofthehumanagent.ThesameinseparableconjunctionappearsagaininthatstatementconcerningthedeathofChrist:"Him,beingdeliveredbythedeterminatecounselandforeknowledgeofGod,yehavetaken,andbywickedhandshavecrucifiedandslain"(Acts2:23).Again,ourzealforthedoctrineofelectionmustnotsufferustoignorethenecessityofusingmeans.Theywhoreason,IfIbeelected,IshallbesavedwhetherornotIrepentandtrustinChrist,arefatallydeceivingthemselves:"chosenyoutosalvationthroughsanctificationoftheSpiritandbeliefofthetruth"(2Thess.2:13)isproof.Noneareeversaveduntiltheybelieve(Luke8:12;Heb.10:39),andthereforeallaretobeexhortedtodoso.

Particularredemption(ChristmakingatonementforthesinsofHisownpeopleonly)mustnotpreventHisservantsfrompreachingtheGospeltoeverycreatureandannouncingthatthereisaSaviourforeverysinneroutofhellwhoappropriatesHimforhisown.SundernotthetwohalvesofJohn6:37:allthat

theFathergivesChristshallcometoHim,albeittheindividualmustseekHim(Isa.55:6;Jer.29:13).Nordoestheinabilityofthenaturalmanannulhisaccountability,forthoughnomancancometoChristexcepttheFatherdrawhim(John6:44),hisrefusaltocomeishighlyblameworthy(Prov.1:24-31;John5:40).NorisadividedChristtobepresentedtosinnersfortheiracceptance.ItisadelusiontoimaginethatHispriestlysacrificemaybereceivedwhileHiskinglyruleisrefused,thatHisbloodwillsavemethoughIdespiseHisgovernment.Christisboth"LordandSaviour"andinthatunalterableorder(2Pet.1:11;3:2,18),forwemustthrowdowntheweaponsofourwarfareagainstHimandtakeHisyokeuponusinordertofindrestuntooursouls.Thusrepentanceandfaithareequallynecessary(Mark1:15;Acts20:21).

Whilejustificationandsanctificationaretobesharplydistinguished,neverthelesstheymustnotbedivorced(1Cor.1:30;6:11)."Christnevercomesintothesoulunattended.HebringstheHolySpiritwithHim,andtheSpiritHistrainofgiftsandgraces.Christcomeswithablessingineachhand:forgivenessinone,holinessintheother"(Thos.Adams,1650).YethowrarelyisEphesians2:8,9,completedbythequotingofverse10!Again,thetwintruthsofDivinepreservationandChristianperseverancemustnotbeparted,fortheformerisaccomplishedviathelatterandnotwithoutit.Weareindeed"keptbythepowerofGod,"yet"throughfaith"(1Pet.1:5),andifin1John2:27,theapostleassuredthesaints"yeshallabideinHim,"intheverynextversehecalledonthemto"abideinHim";asPaulalsobadesuchworkouttheirownsalvationwithfearandtrembling,andthenadded"ForitisGodwhichworkethinyoubothtowillandtodoofHisgoodpleasure"(Phil.2:13).Balaamwishedtodiethedeathoftherighteous,butwasnotwillingtolivethelifeofone.Meansandendsarenottobeseparated:weshallneverreachheavenunlesswecontinueintheonlyway(the"narrow"one)whichleadsthereto.

Chapter9

10.Thesimplenegativeoftenimplies,conversely,thepositive.Thisisaverysimplecanonofexegesis,yetonetowhichtheattentionoftheyoungstudentneedstobecalled.Anegativestatementis,ofcourse,onewheresomethingisdeniedorwheretheabsenceofitsoppositeissupposed.Incommonspeechthereverseofanegativeusuallyholdsgood,aswhenwedeclare,"Ihopeitwillnotraintoday,"itisthesameassaying,"Itrustitwillremainfine."ThatthisruleobtainsinScriptureisclearfromthenumerousinstanceswheretheantithesisisstated."ThouwiltnotsufferThineHolyOnetoseecorruption"isexplainedin"ThouwiltshowMethepathoflife"(Ps.16:10,11)."IhavenotrefrainedMylips,OLord,Thouknowest.IhavenothidThyrighteousnesswithinMyheart,"andthenthepositivesideatoncefollows:"IhavedeclaredThyfaithfulnessandThysalvation"(Ps.40:9,10)."Whereforeputtingawaylying,speakeverymantruthwithhisneighbor...Lethimthatstolestealnomore:butratherlethimlabor,"(Eph.4:25,28).Manyotherexamplesmightbegiven,butthesearesufficienttoestablishtheruleweareheretreatingof.

NowtheHolySpirithasbynomeansalwaysformallydrawntheantithesis,butratherhasinmanyinstances—thatwemightexerciseourmindsuponHisWord—leftustodoso.Thus,"AbruisedreedshallHenotbreak,andsmokingflaxshallHenotquench"(Matthew12:20)signifiesthatHewilltenderlycareforandnourishthesame."Thescripturecannotbebroken"(John10:35)istheequivalentof,Itmustbe,itmostcertainlywillhe,fulfilled."WithoutMeyecandonothing"(John15:5)impliesthatinunionandcommunionwithHimwe"candoallthings"(Phil.4:13)—incidentallynotehowtheformerservestodefinethelatter:itisnotthatIshallthenbeabletoperformmiracles,butfittedtobringforthfruit!"Benotunequallyyokedtogetherwithunbelievers"(2Cor.6:14)hastheforceof"Comeoutfromamongthemandbeyeseparate,"asverse17shows."Letusnotbedesirousofvainglory"(Gal.5:26)importsBelowlyinmindandesteemothersbetterthanyourself(Phil.2:3)."ThesethingswriteIuntoyou,thatyesinnot"(1John2:1)equalsMydesignistoinculcateandpromotethepracticeofholiness,asallthatfollowsclearlyshows.

Negativecommandmentsenjointheoppositegood:"ThoushaltnottakethenameoftheLordthyGodinvain"(Ex.20:7)impliesthatwearetoholdHisnameintheutmostreverenceandhallowitinourhearts.Negativethreateningsaretacitaffirmations:"TheLordwillnotholdhimguiltlessthattakethHisname

invain":ratherwillHecondemnandpunishhim.Negativepromisescontainpositiveassurances:"AbrokenandcontriteheartOGod,Thouwiltnotdespise"(Ps.51:17)meansthatsuchaheartisacceptabletoHim."NogoodthingwillHewithholdfromthemthatwalkuprightly"(Ps.84:11)istantamounttosayingthateverythingwhichistrulygoodforsuchwillcertainlybebestoweduponthem.Negativeconclusionsinvolvetheiropposites:"Thefatherofthefoolhathnojoy"(Prov.17:21)purportsthathewillsuffermuchsorrowandanguishbecauseofhim—oh,thatwaywardchildrenwouldmakeconscienceofthegriefwhichtheyoccasiontheirparents."Tohaverespectofpersonsisnotgood"(Prov.28:21),butevil.Negativestatementscarrywiththemstrongassertives:"Yea,surelyGodwillnotdowickedly,neitherwilltheAlmightypervertjudgment"(Job34:12):ratherwillHeactholilyandgovernrighteously.

11.Insharpcontrastwiththeabove,itshouldbepointedoutthatinmanycasesstatementsputintheinterrogativeformhavetheforceofanemphaticnegative.Thisisanothersimplerulewhichallexpositorsshouldkeepinmind."CanstthoubysearchingfindoutGod?canstthoufindouttheAlmightyuntoperfection?"(Job11:7)—indeedno."Whichofyoubytakingthoughtcanaddonecubituntohisstature?"(Matthew6:27)—nonecandosobyanysuchmeans."Forwhatisamanprofited,ifheshallgainthewholeworld,andlosehisownsoul?"(Matthew16:26)—nothingwhatever,nay,heisimmeasurably,worseoff."Yegenerationofvipers,howcanyeescapethedamnationofhell?"(Matthew23:33)—theycannot."Howcanyebelieve,whichreceivehonoroneofanother,andseeknotthehonorthatcomethfromGodonly?"(John5:44)—suchismorallyimpossible."HowshalltheybelieveinHimofwhomtheyhavenotheard?"(Rom.10:14)—theywillnot.Ontheotherhand,thequestionofMatthew6:30,isastrongaffirmation;whilethatofMatthew6:28,isaprohibition.

12.TherightuseofreasoninconnectionwiththethingsofGod.Thisisanotherruleofexegesiswhichisofconsiderableimportance,yetonethatrequirestobeusedwithholycareandcaution,andbyoneofmaturejudgmentandthoroughacquaintancewiththeWord.Forthatreasonitisnottobeemployedbythenoviceorinexperienced.TheChristian,likethenon-Christian,isendowedwithrationality,andthesanctifiedexercisethereofcertainlyhasitsmostfittingsphereintherealmofspiritualthings.BeforeconsideringtheapplicationofreasontotheexpoundingoftheTruth,letuspointoutitsmoregeneralprovince.TwoexamplesthereofmaybeselectedfromtheteachingofourLord."Wherefore,ifGodsoclothethegrassofthefield,whichtodayis,andtomorrowiscastintotheoven,shallHenotmuchmoreclotheyou,Oyeoflittle

faith?"(Matthew6:30).HerewefindChristdemonstrating,byasimpleprocessoflogic,theutterunreasonablenessofdistrustfulanxietyinconnectionwiththesupplyoftemporalnecessities.HisargumentisdrawnfromtheconsiderationofDivineprovidence.IfGodcaresforthefield,muchmorewillHeforHisdearpeople:HeevidencesHiscareforthefieldbyclothingitwithgrass,thereforemuchmorewillHeprovideclothingforus.

"Ifyethen,beingevil,knowhowtogivegoodgiftsuntoyourchildren,howmuchmoreshallyourFatherwhichisinheavengivegoodthingstothemthataskHim?"(Matthew7:11).HereagaintheLordshowsushowthisfacultyistobeemployedbyaprocessofholyreasoning.Hewasspeakingonthesubjectofprayer,andpresentedanargumentforassuringHisdisciplesoftheirbeingheardatthethroneofgrace.Theargumentisbasedonacomparisonofinequalitiesandthereasondrawnfromthelesstothegreater.Itmaybeframedthus:Ifearthlyparents,thoughsinful,areinclinedtolistentotheappealsoftheirlittleones,mostcertainlyourheavenlyFatherwillnotcloseHisearstothecriesofHischildren:naturalparentsdo,infact,respondtoandgranttherequestsoftheirlittleone,thereforemuchmorewillourFatherdealgraciouslyandgenerouslywithHis.ItissaidofAbrahamthatheaccountedorreckonedthuswithinhimself:ThereisnothingimpossiblewithGod.Likewisetheapostle,"ForIreckon[convincemyselfbylogicalreasoning]thatthesufferingsofthispresenttimearenotworthytobecomparedwiththeglorywhichshallberevealedinus"(Rom.8:18).OtherillustrationsofPaul’sinspiredreasoningarefoundinRomans5:9,10;8:31,32.Inalloftheseinstanceswearetaughtthelegitimacyandrightuseofreasoning.

TheLordJesusoftenargued,bothwithHisdisciplesandwithHisadversaries,aswithrationalmen,accordingtotheprinciplesofsoundreasoningHedidsofromprophecyandtheconformityoftheeventtotheprediction(Luke24:25,26;John5:39,46).HedidsofromthemiracleswhichHeperformed(John10:25,37,38;14:10,11)asbeingincontrovertibleevidencethatHewassentofGod,andreprovedHisdespisersforfailingtoidentifyHimastheMessiah.His"Yehypocrites,yecandiscernthefaceoftheskyandoftheearth;buthowisitthatyedonotdiscernthistime?Yea,andwhyevenofyourselvesjudgeyenotwhatisright?"(Luke12:56,57)wasadirectandscathingrebukebecause—onitslowestground—theyhadfailedtouseproperlytheirreasoningpowers,asNicodemusdid:"WeknowthatThouartateachercomefromGod:fornomancandothesemiraclesthatThoudoest,exceptGodbewithhim"(John3:2).So,too,theapostlewhenexhortingbelieverstofleefromidolatryadded:"Ispeakastowisemen;judgeyewhatIsay"(1Cor.10:15).

InhismasterlyexpositionofHebrews4:3,Owenpointedoutthattheapostle’sargumentthereresteduponthelogicalrulethat"untoimmediatecontrariescontraryattributesmaycertainlybeascribed,sothathewhoaffirmstheoneatthesametimedeniestheother;andonthecontrary,hethatdeniestheoneaffirmstheother.Hethatsaithitisday,dothasreallysayitisnotnight,asifhehadusedthoseformalwords."Hiswholedesignin4:1-11,wastodemonstratebyvarioustestimoniesandexamplesthatunbeliefcutsofffromtherestofGod,whereasfaithgivesanentrancethereinto.Inverse3heaffirms,"Forwewhichhavebelieveddoenterintorest,"insubstantiationofwhichheadds,"asHesaid,AsIhavesworninmywrath,iftheyshallenterintoMyrest."TheretheapostleagainquotedfromPsalm95(seeHeb.3:7,11,15,18).FromthesadexperienceofIsrael’sfailuretoenterintoGod’srestbecauseoftheirunbeliefanddisobediencePauldrewtheobviousandinescapableconclusionthatbelievers"doenter"therein.

Werepeat,itisonlybythatprincipleoflogicthattheapostle’sargumentinHebrews4:3,canbeunderstood.Ifanyofourreadersbeinclinedtotakeissuewiththatstatement,thenwewouldrespectfullyurgethemtoturntoandcarefullyponderthatverse,andseeiftheycanperceivehowtheproof-textcitedsuppliesanyconfirmationofthepropositionlaiddowninitsopeningclause.FromthatexpositionOwenpointedout,"Andherebythewaywemaytakenoticeoftheuseofreason,orlogicaldeductions,intheproposing,handlingandconfirmingofsacredsupernaturaltruthsandarticlesoffaith.Forthevalidityoftheapostle’sproofinthisplacedependsuponthecertaintyofthelogicalmaximbeforementioned,theconsiderationofwhichremovesthewholedifficulty.Andtodenythislibertyofdeducingconsequences,oronethingfromanother,accordingtothejustrulesofratiocination,isquitetotakeawaytheuseoftheScripture,andtobanishreasonfromthosethingswhereinitoughttobeprincipallyemployed."

InHebrews8:13,isfoundanotherandyetmuchsimplerexampleofreasoninguponScripture."InthatHesaith,Anewcovenant,Hehathmadethefirstold.Nowthatwhichdecayethandwaxetholdisreadytovanishaway."Theapostle’sdesigninthisepistlewastoexhibittheimmeasurablesuperiorityofChristianityoverJudaism,andexhortHebrewbelieverstocleavesteadfastlyuntoChrist,thetruelightandsubstance,andnottoreturntotheshadowsandsymbolsofasystemwhichhadthenserveditspurpose.Amongotherreasons,hehadappealedtothepromiseofa"newcovenant"madebyJehovahinJeremiah31:31-34.ThishehadcitedinHebrews8:8-12,andthenhedrewalogicalinferencefromtheword"new"—God’scallingthisbettereconomyanewone

clearlyimpliedthatthepreviousonehadbecomeobsolete:justasthePsalmist(102:25,26),whenaffirmingthatthepresentearthandheavenswouldperish,addedasproofthattheyshould"waxoldlikeagarment."ThusthedeclarationmadeinHebrews8:13,is(bywayoflogicaldeduction)adducedasaproofofthepropositionstatedin8:7,"Forifthatfirstcovenanthadbeenfaultless,thenshouldnoplacehavebeensoughtforthesecond."

InEphesians4:8,PaulquotesfromPsalm68:18,andthenshowsushowwearetomakearightuseofreasonortoexercisetheintellectualandmoralfaculties:"NowthatHeascended,whatisitbutthatHealsodescended?":theexaltationofChristpresupposedaprevioushumiliation.Again,"Doyouthinkthatthescripturesaithinvain,Thespiritthatdwellethinuslustethtoenvy?"(Jam.4:5).ButasThomasMantonpointedoutinhisexpositionofthatverse,suchastatementisnowherefoundintheBibleinthoseparticularterms,adding"TheScripture‘saith’thatwhichmaybeinferredfromthescopeofitbyjustconsequence.Immediateinferencesareasvalidasexpresswords.Christprovedtheresurrectionnotbydirecttestimony,butbyargument(Matthew22:32).WhattheScripturedothimportthereforebygoodconsequenceshouldbereceivedasifitwereexpressed."Stillanotheroftheapostleshadrecoursetoreasoningwhenhesaid,"Ifwereceivethewitnessofmen,thewitnessofGodisgreater"(1John5:9),andinfinitelymoredependable;hencetheexcuselessnessofthosewhorejectit.

ThosewhoarefamiliarwiththewritingsofAugustineandCalvinwillhaveobservedhowfrequentlytheydrewtheinferencethatwhateverbefreelybestowedbyGodissomethingofwhichfallenman,consideredinhimself,isdestitute.Itisanobviousdeductionofreason,andasurecanonofexegesis,whichisofsimpleanduniversalapplication,thateverythingwhichisgraciouslysuppliedinandbyChristiswantinginournaturalcondition.Thus,everyversewhichspeaksofeternallifeasaDivinegift,orwhichmakespromiseofittothosewhobelieve,necessarilypresupposesthatwearewithoutit,andthereforespirituallydead.So,too,theChristian’sreceivingoftheHolySpirit(Acts2:38;Gal.3:2;4:6)takesitforgrantedthatintheirunregenerateconditiontheywerewithoutHim,havingforfeitedHisindwellingpresencebysin;thesamebeinggraciouslyrestoredtousbythemediationofChrist(John7:39;Gal.3:14).Astheresultofthefall,theHolySpiritwas—intheexerciseofDivinejustice—withdrawnfromthehumanheart,andinconsequenceitwasleftnotonlywithoutaDivineinhabitant,butapreyofallthoseinfluences—natural,worldly,satanic—which,intheabsenceoftheHolySpirit,inevitablydrawtheaffectionsawayfromGod;butatregenerationtheSpiritisagaingiven(Ezek.34:27).

Whilethefacultyofreasonisvastlysuperiortoourbodilysenses(distinguishingmanfromandelevatinghimabovetheanimals),itisgreatlyinferiortofaith(thegiftofGodtoHispeople),andthat,inturn,totheHolySpirit—uponwhomwearedependentforthedirectingoftheoneandthestrengtheningoftheother.ThereismuchconfusionofmindandnotalittlewrongthinkingonthepartofthesaintsconcerningtheplaceandextentwhichreasonmayandshouldhaveinconnectionwiththeScriptures.AssuredlyGodhasnotsubordinatedHiswordtoourreasonforustoacceptonlywhatcommendsitselftoourjudgment.Nevertheless,HehasfurnishedHispeoplewiththisfaculty,andthoughinsufficientofitselfitisavaluableaidintheunderstandingofTruth.Whilereasonisnottobemadethemeasurerofourbelief,yetitistobeusedasthehandmaidoffaith,bycomparingpassagewithpassage,deducinginferencesanddrawingconsequencesaccordingtothelegitimatelawsoflogic.NeveristhefacultyofreasonsoworthilyemployedasinendeavoringtounderstandHolyWrit.Ifontheonehandweareforbiddentoleanuntoourownunderstanding(Prov.3:5),ontheotherweareexhortedtoapplyourheartstounderstanding(Prov.2:2).

GodhassupplieduswithanunerringstandardbywhichwemaytesteveryexerciseofourreasonuponHisWord,namelytheAnalogyofFaith.Anditistherethatwehaveasuresafeguardagainstthewronguseofthisfaculty.ThoughitbetruethatveryoftenmoreisimpliedbythewordsofScripturethanisactuallyexpressed,yetreasonisnotalawuntoitselftomakeanysupplementitpleases.Anydeductionwemake,howeverlogicalitseems,anyconsequencewedraw,nomatterhowplausibleitbe,iserroneousifitberepugnanttootherpassages.Forexample,whenweread"Beyethereforeperfect,evenasyourFatherwhichisinheavenisperfect"(Matthew5:48),wemayconcludethatsinlessperfectionisattainableinthislife,butifwedosoweerr,asPhilippians3:12,and1John1:8,show.Again,shouldIdrawtheinferencefromChrist’swords"nomancancometoMe,excepttheFatherwhichhathsentMedrawhim"(John6:44)thatthereforeIaminnowiseresponsibletocomeuntoHim,thatmyinabilityexcusesme,thenIcertainlyerr,asJohn5:40,andotherpassagesmakeclear.

Chapter10

ITisoffirstimportancethattheexpositorshouldconstantlyhearinmindthatnotonlyarethesubstanceandthesentimentsexpressedinHolyWritofDivineorigin,butthatthewholeofitscontentsareverballyinspired.Itsownaffirmationslayconsiderableemphasisuponthatfact.SaidholyJob,"IhaveesteemedthewordsofHismouthmorethanmynecessaryfood"(23:12):henotonlyveneratedGod’sWordinitsentirety,buthighlyprizedeachsyllableinit."ThewordsoftheLordarepurewords:assilvertriedinafurnaceofearth,purifiedseventimes"(Ps.12:6).Webelievethatismorethanageneralstatementconcerningthepreciousness,purityandpermanenceofwhatproceedsoutofthemouthofJehovah,foritistobedulynotedthattheDivineutterancesarenotsimplylikenedtosilvertriedinafurnace,butto"afurnaceofearth."ThoughtheHolySpirithasemployedthevernacularofearth,yetHehaspurgedwhatHeusesfromallhumandross,givingsomeofHistermsanentirelydifferentforcefromtheirhumanoriginal,investingmanyofthemwithahighermeaning,andapplyingallwithspiritualperfection—asthe"purifiedseventimes"purports.Thus,"everywordofGodispure"(Prov.30:5).

TheLordJesusrepeatedlylaidstressonthisaspectoftheTruth.WhenmakingknowntoHisdisciplesthefundamentalrequirementsoftheirreceivinganswerstoprayer,Hesaid,"IfyeabideinMe[maintainaspiritofconstantdependenceuponandremainincommunionwithHim],andMywordsabideinyou[formingyourthoughtsandregulatingyourdesires],yeshallaskwhatyewill,anditshallbedoneuntoyou"(John15:7)—forinsuchcasestheywouldrequestonlythatwhichwouldbeforGod’sgloryandtheirownrealgood.Again,Hedeclared,"thewordsthatIspeakuntoyou,theyarespirit,andtheyarelife"(John6:63).God’sWordthenismadeupofwords,andeachoneinitisselectedbyDivinewisdomandpositionedwithunerringprecision.Itthereforebehoovesustosparenopainsinseekingtoascertaintheexactmeaningofeachofitstermsandmostdiligentlytoscrutinizetheexactorderinwhichtheyareplaced,fortherightunderstandingofapassageturnsfirstuponourobtainingacorrectunderstandingofitslanguage.Thatshouldbesoobviousastorequirenoargument,yetitissurprisinghowoftenthatelementaryprincipleisignoredandcontravened.

Beforestatingseveralmoreruleswhichshoulddirecttheexpositor,particularlythosewhichrelatemoredirectlytotheinterpretationofwordsand

phrases,letusmentionseveralwarningswhichneedtobeheeded.First,donotassumeattheoutsetthatallisplainandintelligibletoyou,foroftenthewordsofScriptureareusedinadifferentandhighersensethantheyareincommonspeech.Thusitisnotsufficienttobeacquaintedwiththeirdictionarymeaning:ratherdowehavetoascertainhowtheyareusedbytheHolySpirit.Forexample,"hope"signifiesverymuchmoreintheWordofGodthanitdoesonthelipsofmen.Second,donotjumptotheconclusionthatyouhavearrivedatthemeaningofatermbecauseitsforceisquiteobviousinoneortwopassages,foryouarenotinapositiontoframeadefinitionuntilyouhaveweighedeveryoccurrenceofit.Thatdemandsmuchtoilandpatience,yetsucharenecessaryifwearetobepreservedfromerroneousideas.Third,donotconcludethatanytermemployedbytheSpirithasoneuniformsignification,forthatisfarfrombeingthecase.Theforceofthesecautionswillbemadethemoreapparentintheparagraphsthatfollow.

13.Thelimitationofgeneralstatements.Generalstatementsarefrequentlytobelimited,bothinthemselvesandtheirapplication.ManyexamplesofthisprincipleoccurinthebookofProverbs,andobviouslyso,foraproverbormaximisabroadprincipleexpressedinabriefform,amoraltruthsetforthincondensedanduniversallanguage.Thus,"Hethatissuretyforastrangershallsmartforit;andhethathatethsuretishipissure"(11:15)enunciatesthegeneralrule,yetthereareexceptionsthereto."Children’schildrenarethecrownofoldmen;andthegloryofchildrenaretheirfathers"(17:6),thoughthatisfarfrombeingthecaseineveryinstance."Whosofindethawifefindethagoodthing,andobtainethfavoroftheLord"(18:22),asmanyaman—thewriterincluded—hasdiscovered;yettheexperienceofnotafewhasbeenquitetothecontrary."Foolishnessisboundupintheheartofachild;buttherodofcorrectionshalldriveitfromhim"(22:15),yetGodreservestoHimselfthesovereignrighttomakethatgoodtowhomHepleases—whereHeblessesnotthismeans,thechildishardenedinhisperversity."Seestthouamandiligentinhisbusiness?heshallstandbeforekings"(22:29),thoughsometimesthemostindustriousmeetwithlittlematerialsuccess.

Generalstatementsmustbequalifiediftointerprettheminanunlimitedsenseclasheswithotherverses.AcaseinpointisourLord’sprohibition,"Judgenot,thatyebenotjudged"(Matthew7:1),forifthatinjunctionbetakenwithoutanyrestrictionitwouldflatlycontradictHisprecept,"judgerighteousjudgment"(John7:24);yethowoftenisthisprecepthurledattheheadsofthoseperformingaChristianduty.Thecapacitytoweighorjudge,toformanestimateandopinion,isoneofthemostvaluableofourfaculties,andtherightuseofitoneof

ourmostimportanttasks.Itisverynecessarythatwehaveoursenses"exercisedtodiscern[Greek"thoroughlyjudge"]bothgoodandevil"(Heb.5:14)ifwearenottobedeceivedbyappearancesandtakeninbyeveryoily-mouthedimpostorweencounter.Unlessweformajudgmentofwhatistrueandfalse,howcanweembracetheoneandavoidtheother?Wearebiddento"bewareoffalseprophets,"buthowcanwedosounlesswejudgeorcarefullymeasureeverypreacherbytheWordofGod?Weareprohibitedfromhavingfellowshipwiththeunfruitfulworksofdarkness,butthatrequiresustodeterminewhicharesuch.Christwasnothereforbiddingalljudgingofothers,butwasreprehendinganofficiousormagisterial,apresumptuous,hypocritical,rashorhasty,unwarrantable,unfair,andunmercifuljudgment.MuchgraceandwisdomisrequiredbyustoheedrightlythiswordofourMaster’s.

AnotherpertinentexampleisfoundinourLord’s"Swearnotatall"(Matthew5:34).Inthesectionofthesermononthemountinwhichthosewordsoccur,ChristwasfreeingtheDivinecommandmentsfromtheerrorsoftherabbisandPharisees,enforcingtheirstrictnessandspirituality.Intheinstancenowbeforeus,theJewishdoctorshadrestrictedtheMosaicstatutesuponoathstothesimpleprohibitionagainstperjury,encouragingthehabitofswearingbythecreatureandthetakingofoathslightlyinordinaryconversation.Inverses34-37ourLordinveighedagainstthosecorrupttraditionsandpractices.ThatHeneverintendedHis"swearnotatall"tobetakenabsolutelyisclearfromHisbiddingmentoswearbynocreature,andfromHisreprehendingalloathsinordinaryconversation.ThegeneralanalogyofScripturerevealstheneedforoathsoncertainoccasions.AbrahamsworetoAbimelech(Gen.21:23,24)andrequiredhisservanttotakeanoath(Gen.24:8,9);Jacob(Gen.31:53)andJoseph(Gen.47:31)eachtookone.PaulrepeatedlyconfirmedhisteachingbysolemnlycallingGodforawitness(Rom.9:1;2Cor.1:23,etc.).Hebrews6:16,indicatesthatoathsarebothpermissibleandrequisite.

TherearemanyexpressionsusedintheScripturesindefinitelyratherthanspecifically,andwhicharenottobeunderstoodwithoutqualification.Someofthemaremoreorlessapparent,otherscanonlybediscoveredbyacomparisonandstudyofotherpassagestreatingofthesamesubject.Thus,"thesalvationofGodissentuntotheGentiles,andthattheywillhearit"(Acts28:28,andcf.11:18)didnotsignifythateveryoneofthemwoulddoso.Similarly,"ThegloryoftheLordshallberevealed,andallfleshshallseeittogether"(Isa.40:5)and"IwillpouroutMySpirituponallflesh"(Acts2:17)weresimplyannouncementsthatthegraceofGodwastooverflowthenarrowboundsofIsraelaftertheflesh.Sotoo"theworld"hasavarietyofmeaningsandisveryrarelysynonymouswith

allmankind.InsuchpassagesasJohn7:4,and12:19,onlyaverysmallpartofitsinhabitantswereincluded.InLuke2:1,theprofaneworldisinview;inJohn15:18,19,theprofessingworld,foritwasthereligioussectionsofIsraelwhichhatedChrist.InJohn14:17,and17:9,itisthenon-electwhoarereferredto—compare"theworldoftheungodly"(2Pet.2:5),whereasinJohn1:29,and6:33,itistheworldofGod’select,whoareallactuallysavedbyChrist.

AnotherwordwhichisusedintheBiblewithconsiderablelatitudeis"all,"andveryrarelyisitfoundwithoutlimitation."Allthings,whatsoeveryeshallaskinprayer,believing,yeshallreceive"(Matthew21:22)obviouslymeanswhatsoeverweaskthatisaccordingtoGod’swill(1John5:14).WhentheapostlessaidtoChrist,"AllseekforThee"(Mark1:37),that"alldidmarvel"atHismiracles(Mark5:20),andthat"allthepeoplecameuntoHim"inthetemple(John8:2),thoseexpressionswerefarfromsignifyingthesumtotaloftheinhabitantsofPalestine.WhenLuketellshisreadersthathe"hadperfectunderstandingofallthingsfromtheveryfirst"(1:3),andwhenweareinformedthatChristforetoldallthings(Mark13:23)untoHisapostles,suchlanguageisnottobetakenabsolutely.Inlikemannersuchstatementsas"allglorifiedGodforthatwhichwasdone"(Acts4:21),"thisistheman,thatteachethallmeneverywhereagainstthepeople,andthelaw"(Acts21:28),"thoushaltbeHiswitnessuntoallmen"(Acts22:15),aretoberegardedrelatively.Consequently,inthelightofthoseexamples,whenhedealswith"Hediedforall"(2Cor.5:15)and"gaveHimselfaransomforall"(1Tim.2:6),theexpositormustascertainfromotherScriptures(suchasIsa.53:8;Matt.1:21;Eph.5:25)whethertheymeanallmankindorallwhobelieve.

Thesameistrueoftheexpression"everyman"(seeforinstance,Mark8:25;Luke16:16;Rom.12:3;andcompare2Thess.3:2;1Cor.4:5).Sotoothewords"allthings."Neither"allthingsarecleanuntoyou"(Luke11:41)nor"allthingsarelawfuluntome"(1Cor.6:12)canbetakenatfacevalue,ormanyScriptureswouldbecontradicted."Iammadeallthingstoallmen"(1Cor.9:22),mustbeexplainedbywhatimmediatelyprecedes.The"allthings"ofRomans8:28,hasreferenceto"thesufferingsofthispresenttime,"andthe"allthings"of8:32,meansthe"allthingsthatpertainuntolifeandgodliness"(2Pet.1:3).The"timesofrestitutionofallthings"(Acts3:21)isatoncemodifiedbythewordsimmediatelyfollowing:"whichGodhathspokenbythemouthofallHisholyprophetssincetheworldbegan,"andmostcertainlynoneofthempredictedtherestorationoftheDevil,andhisangelstotheirpristineglory."ToreconcileallthingsuntoHimself"(Col.1:20)mustnotbeunderstoodtoteachundilutedUniversalism,oreverypassageaffirmingtheeternaldamnationofthe

Christlesswouldbecontradicted.14.Positivestatementswithacomparativeforce.Manyinjunctionsin

Scriptureareexpressedinanabsoluteform,yetaretobeunderstoodrelatively.Thisisevidentfromthoseexampleswhicharethereandthusexplained."Laynotupforyourselvestreasuresuponearth"(Matthew6:19)isexpoundedinthenextverse:"Butlayupforyourselvestreasuresinheaven.""Labornotforthemeatwhichperisheth"(John6:27)isnotanabsoluteprohibition,asthe"butforthatmeatwhichendurethuntoeverlastinglife"shows.Likewise,"Looknoteverymanonhisownthings,buteverymanalsoonthethingsofothers"(Phil.2:4):wemustloveourneighborsasourselves."Sothenneitherishethatplantethanything,neitherhethatwatereth"istobetakenrelatively,forGodfrequentlyemploysboththeoneandtheotherasinstrumentstodothoseverythings:"butGodthatgiveththeincrease"(1Cor.3:7)showswheretheemphasisistobeplaced,andtheOnetowhomthegloryistobeascribed."Whoseadorningletitnotbethatoutwardadorningofplaitingthehair,andofwearingofgold,orofputtingonofapparel;Butletitbethehiddenmanoftheheart,inthatwhichisnotcorruptible...ameekandquietspirit,whichisinthesightofGodofgreatprice"(1Pet.3:3,4).

Thereare,however,numerousexamplesthatarenotimmediatelyexplainedforus,butwhichtheAnalogyofFaithmakesclear."AndGodspakeuntoMoses,andsaiduntohim,IamtheLord:AndIappeareduntoAbraham,untoIsaac,anduntoJacob,bythenameofGodAlmighty;butbyMynameJehovahwasInotknowntothem"(Ex.6:2,3).YetitisquiteplainfromthewordsofAbrahaminGenesis15:6,8,fromhiscallingthealtar"Jehovah-jireh"(Gen.22:14),fromGenesis26:2,24,andfromGod’swordstoJacobin28:13,thatthepatriarchswereacquaintedwiththisDivinetitle.ButtheydidnotknowHimastheFulfillerofHispromisesorinHisactualcovenantfaithfulness;whereasMosesandtheHebrewswerenowtobegivenproofofHiswordinGenesis15:13,14,andbebroughtintothelandofCanaan."MineeyesareevertowardtheLord"(Ps.25:15)mustbeunderstoodinharmonywithotherScriptureswhichshowthereweretimeswhenDavid’seyeswereturnedawayfromtheLord,and,astheresult,hefellintogrievoussins;neverthelessthatwasthehabitofhisheart,thegeneraltenorofhisspirituallife.See1Kings15:5,foranothercomparativestatementaboutDavid.

"SacrificeandofferingThoudidstnotdesire"anylongercontinued,aswhatfollowsshows—theshadowsgivingplacetothesubstance:"burntofferingandsinofferinghastThounotrequired"(Ps.40:6).Thoselastwordsareobviouslytobeunderstoodrelatively,forsuchofferingswerethenrequiredbyDivine

appointment.Butthepresentationofthemostcostlysacrifices(theram,orabullock)wereunacceptabletoHimunlesstheyproceededfromthosewhosincerelydesiredtoobeyandserveHim,asisclearfromsuchpassagesasProverbs21:27;Isaiah1:11-15.ComparativeconformitytothepreceptsofthemoralLawwasofmuchgreaterimportancethancompliancewiththeceremonial(see1Sam.15:22;Ps.69:30,31;Prov.21:3;Hos.6:6;1Cor.7:19).Worshipisrejectedunlessprofferedbyloveandgratitude.Similarlyarewetounderstand,"ForIspakenotuntoyourfathers,norcommandedtheminthedaythatIbroughtthemoutofEgypt,concerningburntofferingsorsacrifices"(Jer.7:22)—thosewerenottheprimaryorprincipalthingsIenjoined.No,"ButthisthingcommandedIthem,saying,ObeyMyvoice":thedesignofthewholerevelationatSinaibeingtoinculcatepracticalsubjectiontoGod’swill,theLeviticalritualbeingameanstothatend.

Wordsthatareusedtoexpressperpetuityarenottobestretchedanyfartherthantheknowndurationofthethingsspokenof.AswhentheJewswerecommandedtokeepcertaininstitutionsthroughouttheirgenerationstobeordinancesforever(Ex.12:24;Num.15:15),itwasnotsignifiedtheyweretodosothroughouteternity,butonlyduringtheMosaiceconomy.LikewisetheeverlastingmountainsandperpetualhillsofHabakkuk3:6,spokeonlyofcomparativepermanencyandstability,fortheearthisyettobedestroyed."Butwhenthoudoestalms,letnotthylefthandknowwhatthyrighthanddoeth"(Matthew6:3).Neitheristhistobetakenabsolutely,otherwiseanyactofbeneficencewhichcameunderthecognizanceofourfellowswouldbeprohibited,andthatwouldbecontrarytotheAnalogyofFaith.TheprimitiveChristiansdidnotalwaysconcealtheirdonations,asActs11:29,30,demonstrates.Secrecyitselfmaybecomeacloakofavarice,andunderthepretenceofhidinggoodworkswemayhoardupmoneytospenduponourselves.Therearetimeswhenapersonofprominencemayrightlyexcitehisbackwardbrethrenbyhisownspiritofliberality.ThisDivinepreceptwasdesignedtorestrainthecorruptambitionofourheartsafterthepraiseofmen.Christmeantthatwearetoperformdeedsofcharityasunobtrusivelyaspossible,makingitourchiefconcerntohavetheapprobationofGodratherthantheapplauseofourfellows.Whenagoodworkhasbeendone,weshoulddismissitfromourminds,andinsteadofcongratulatingourselvesuponit,pressontootherdutieswhichareyetbeforeus.

WearenottoconcludefromthetermsofLuke14:12,13,thatitiswrongforustoinviteourfriendsandrelativestopartakeofourhospitality,thoughacomparativeisthereagainexpressedinpositivelanguage;butrathermustwe

seetoitthatthepoorandneedyarenotneglectedorslightedbyus."ForthelawwasgivenbyMoses,butgraceandtruthcamebyJesusChrist"(John1:17).Howoftenhavethosewordsbeenmisunderstood,yea,wrested;foritisaseriousmistaketoconcludefromthemeitherthattherewasno"grace"undertheMosaiceconomyorthatthereisno"law"undertheChristian.ThefactisthatthecontrastisnotbetweenthemessagesofMosesandChrist,butthecharacteristicsoftheirministries."YeseeMenomore"(John16:10),saidChristtoHisapostles.Yettheydid!WhatthendidHemean?ThattheyshouldnotseeHimagaininastateofhumiliation,intheformofaServant,inthelikenessofsin’sflesh—compare"likeuntotheSonofman"(Rev.1:13)becausetheninHisglorifiedstate.Acts1:3,definitelyinformsusthatChristwasseenoftheapostlesforfortydaysafterHisresurrection,and,ofcourse,Heisnowseenbytheminheaven.Whentheapostledeclared,"Ideterminednottoknowanythingamongyou,saveJesusChrist,andHimcrucified"(1Cor.2:2),hedidnotmeanthatthatwashissoletheme,butratherthatsuchwashisdominantandprominentsubject.Whenweareexhorted"becarefulfornothing"(Phil.4:6),wecertainlyarenottounderstandthatcaretopleaseGodisexcluded,orthatwearenottohavedeepconcernforoursins.

Theaboveexamples(manyotherscouldbeadded)showthatconstantcareisneededtodistinguishbetweenpositiveandcomparativestatements,andbetweenwordswithanabsoluteforceandthosewithmerelyarelativeone.

Chapter11

15.Non-literallanguage.Wehaveleftthisimportantcanonofexegesisuntilasomewhatlatestage,becausematurityofjudgmentiscalledforintheapplyingofthesame.Thereisaconsiderableamountofnon-literallanguageintheWordofGodanditisverynecessarythattheexpositorshouldrecognizethesame.Greatharmhasbeendonethroughfailuretodoso,andnotafewseriouserrorshavebeentaughtastheresultofregardingwhatwasfigurativeasliteral.Generallyspeaking,thewordsofScripturearetoheunderstoodintheirplainandsimplemeaning;yea,theirnaturalandobvioussignificationisalwaystoberetainedunlesssomeevidentandnecessaryreasonrequiresotherwise;as,forexample,whenChristbidsuspluckoutarighteyeandcutoffarighthandifthesamecausesustosin,orwhenHechargedthescribesandPhariseeswith"devouringwidows’houses"(Matthew23:14),formanifestlysuchlanguageisnottobetakenatitsfacevalue.Buttherearemanyotherinstanceswhicharenotnearlysoapparentasthose,aswhenChristsaid"bychancetherecamedownacertainpriestthatway"(Luke10:31),meaningthathetookthatdirectionwithoutanyparticularpurposeorspecialdesign—foraliteralunderstandingofthosewordswoulddenytheorderingsofProvidence.

Keendiscrimination,bothspiritualandmental,isrequiredfordistinguishingbetweentheliteralandthenon-literalinScripture.Thatappliesinthefirstplacetothetranslator,asafewsimpleillustrationswillshow.Hehastodetermineineachoccurrenceofthewordkelayothwhethertorenderitliterally"kidneys"orfiguratively"reins":ourAuthorizedVersiongivestheformereighteentimes,andthelaterthirteen.InsuchpassagesasPsalms16:7;26:2;73:21,"reins"hasreferencetotheinnerman,particularlythemindandconscience:asthekidneysareforeliminatingtheimpuritiesoftheblood,sothemindandconsciencearetodeliverusfromevil.TheHebrewwordruachliterallymeanswind,andissorenderedninetytimesintheAuthorizedVersion;yetitisalsousedemblematicallyofthespirit,oftenoftheHolySpirit,andissoover200times.Muchspiritualwisdomanddiscernmentisrequiredbythetranslatortodiscriminate.Lachashisrendered"earrings"inIsaiah3:20,but"prayer"inIsaiah26:16!TheGreekwordpresbuterosliterallymeansanagedperson,andissorenderedinActs2:17,andPhilemon9,butinmostcasesitrefersto"elders"orchurchofficers.

Nowifgreatcareneedstobetakenbythetranslatorindistinguishing

betweenthingsthatdiffer,equallysooftheexpositor.Lethimdulylaytoheartthewarningssuppliedbytheexperienceoftheapostles.HowoftentheyfailedtograspthemeaningoftheirMaster’slanguage!‘WhenHedeclared,"Notthatwhichgoethintothemouthdefilethaman;hutthatwhichcomethoutofthemouth,"theysaiduntoHim,"Declareuntousthisparable,"andHeanswered,"Areyealsoyetwithoutunderstanding?"(Matthew15:11,15,16).WhenHebadethem"bewareoftheleavenofthePhariseesandoftheSadducees"theyreasonedamongthemselvesandconcludedthatitwasbecausetheyhadtakennobread(Matthew16:6,7).WhenHetoldthemthatHehadmeattoeatthattheyknewnotof,theyimaginedthatsomeonehadministeredtoHisbodilyneedsduringtheirabsence(John4:32,33).WhenHesaid,"OurfriendLazarussleepeth,"theysupposed(asanyofuswouldhavedone!)thatHereferredtonaturalsleep.Howoftenisitrecordedthatthey"understoodnot"thewordsofChrist(Mark9:32;Luke18:34;John8:27;12:16).TheyquitemissedHismeaningwhenHeasked,"IfIwillthathetarrytillIcome,whatisthattothee?"(John21:22,23).

ThefigurativeelementisveryprominentintheScriptures,especiallysointheOldTestament,wherenaturalthingsarecommonlyusedandaccommodatedtoexplainspiritualthings,suitingitsinstructionstoman’spresentstate,inwhichhecannotseethethingsofGodexceptthroughtheglassofnature.EveryHebrewwordhasaliteralsenseandstandsforsomesensibleobject,andthereforeconveysacomparativeideaofsomeimpalpableobject.Whileinthebodywemustreceiveinformationviaoursenses.WecannotofourselvesformtheleastideaofanyDivineorcelestialobjectbutasitiscomparedtoandillustratedbysomethingearthlyormaterial.Inwardrealitiesareexplainedbyoutwardphenomena,asin"rendyourheart,andnotyourgarments,andturnuntotheLordyourGod"(Joel2:13),and"blessedaretheywhichdohungerandthirstafterrighteousness."Spiritualmerciesaresetbeforeoureyesundertheirfamiliarbutexpressivepicturesinnature,asin"ForIwillpourwateruponhimthatisthirsty,andfloodsuponthedryground:IwillpourMySpirituponthyseed,andMyblessinguponthineoffspring"(Isa.44:3),and"Dropdown,yeheavens,fromabove,andletthembringforthsalvation"(Isa.45:8).

OthersbeforeushavepointedoutthatthereisaDivinelydesignedanalogybetweenthenaturalandthespiritualworlds.Godsoframedthevisiblerealmsastoshadowforththeinvisible,thetemporaltosymbolizetheeternal.HencethesimilitudessooftenemployedbyChrist,drawnbyHimfromthenaturalkingdom,werenotarbitraryillustrations,butpre-ordainedfiguresofthesupernatural.Thereisamostintimateconnectionbetweenthespheresof

creationandofgrace,sothatwearetaughttherebytolookfromonetotheother."BymeansofHisinimitableparables,ChristshowedthatwhennaturewasconsultedarightitspokeonelanguagewiththeSpiritofGod;andthatthemorethoroughlyitunderstood,themorecompleteandvariedwillbefoundtheharmonywhichsubsistsbetweentheprinciplesofitsconstitutionandthoseofHisspiritualkingdom"(P.Fairbairn).Whocanfailtoperceiveboththeaptnessandthesublimityoftheparallelbetweenthatallusionfromthenaturalrealmanditsantitypicalrealization:"Untilthedaybreak,andtheshadowsfleeaway"(SongofSol.2:17),wherethereferenceistoboththefirst(John8:56)andsecondappearingofGod’sSonintheflesh(Phil.1:6,10)?

Wordsareusedinaliteralsensewhengiventheirplainandnaturalmeaning;figuratively,whenatermisdivertedtoanobjecttowhichitdoesnotnaturallyornormallybelong.Thus"hard"isthequalityofastone,butwhenpredicatedoftheheartitisemployedfiguratively.Afigureofspeechconsistsinthefactofawordorwordsbeingusedoutoftheirordinarysenseandmanner,forthesakeofemphasis,byattractingourattentiontowhatissaid.Notthatadifferentmeaningisgiventotheword,butanewapplicationofitismade.Themeaningofthewordisalwaysthesamewhenrightlyused,andthusfigurescarrytheirownlightandexplainthemselves.Inthegreatmajorityofinstancesthereisnodifficultyindistinguishingbetweentheliteralandthenon-literal.HeretoothereisacloseresemblancebetweentheWordofGodandHisworksincreation.Forthemostpartobjectsinthenaturalworldareplainandsimple,easilydistinguished;yetsomeareobscureandmysterious.Therearecertain"laws"perceptiblewhichregulatetheactionsofnature;nevertheless,therearenotableexceptionstomostofthem.ThuswemaybesurethatGodhasnotemployedlanguagewhichcouldonlyconfuseandconfoundtheunlearned,yetthemeaningofmanythingsinHisWordcanbeascertainedonlybybardlabor.

IfallScripturehadbeencouchedinhighlyfigurativelanguageandmysterioushieroglyphics,ithadbeenquiteunsuitedtothecommonman.Ontheotherhand,ifallwereassimpleastheABCstherehadbeennoneedforGodtoprovideteachers(Eph.4:11).Buthowistheteachertodeterminewhenthelanguageisliteralandwhennon-literal?Generally,plainintimationisgiven,especiallyintheemploymentofmetaphor,whereoneobjectisusedtosetforthanother,asin"Judahisalion’swhelp"(Gen.49:9).Moreparticularly.First,whenaliteralinterpretationwouldmanifestlyclashwiththeessentialnatureofthesubjectspokenof,aswhenphysicalmembersareascribedtoGod,orwhenthediscipleisrequiredto"takeuphiscross"(livealifeofself-sacrifice)inordertofollowChrist.Second,whenaliteralinterpretationwouldinvolvean

absurdityoramoralimpropriety,asin"Whenthousittesttoeatwitharuler,considerdiligentlywhatisbeforethee:andputaknifetothythroat,ifthoubeamangiventoappetite"(Prov.23:1,2):givingnoquartertoyourlusts;andheapingcoalsoffireonanenemy’shead(Rom.12:20).Third,refertootherpassages,andinterpretsuchaverseasPsalm26:6,byGenesis35:1,2,andHebrews10:22.

Fromallthathasbeensaidaboveitisevidentthatwemustavoidastarkliteralismwhendealingwithsensoryormaterialrepresentationsofimmaterialthings,andwhenbodilytermsareusedofnon-bodilyones."Theswordshalldevour"(Jer.46:10):todevouristhepropertyofalivingcreaturewithteeth,butherebyafigureitisappliedtothesword."Letmyrighthandforgethercunning"(Ps.137:5):here"forgetting,"whichpertainstothemind,isappliedtothehand—signifying"mayitloseitspowertodirectaright.""Iturnedtoseethevoice"(Rev.1:12)meansHimthatutteredit."KeepthyfootwhenthougoesttothehouseofGod"(Eccl.5:1)maybetakeninbothaliteralandafigurativesense.Intheformer,itwouldsignify"letyourgaitbedemureandyourspeedunhurriedandreverentasyouapproachtheplaceofworship";inthelatter,"payattentiontothemotionsofyourmindandtheaffectionsofyourheart,fortheyaretothesoulwhatthefeetaretothebody."Itisuntothedueorderingofourinwardmanthatourattentionshouldbechieflydirected.

Itisalsoverynecessaryfortheexpositorconstantlytobearinmindthatmanyofthethingspertainingtothenewcovenantaresetforthunderthefiguresoftheold.ThusChristisspokenofas"ourPassover"andasPriest"aftertheorderofMelchisedec"(Heb.6:20).Paradiseisdescribedas"Abraham’sbosom"(Luke16:22).TheNewTestamentsaintsarereferredtoasAbraham’sseedand"theIsraelofGod"(Gal.3:7;6:16);as"thecircumcision"(Phil.3:3),andas"achosengeneration,aroyalpriesthood,anholynation"(1Pet.2:9);whileinGalatians4:26,theyareinformedthat"Jerusalemwhichisaboveisfree,whichisthemotherofusall."Again,the"Foryearenotcomeuntothemountthatmightbetouched"(Heb.12:18)refersnottoanymaterialmount,buttothatorderofthingswhichwasformallyinstitutedatSinai,themoralfeaturesofwhichweresuitablysymbolizedandstrikinglyadumbratedbythephysicalphenomenawhichattendedthegivingoftheLaw.Likewise,"yearecomeuntomountSion"(12:22)nomoresignifiesamaterialmountthan"wehaveanaltar"(13:10)meansthatChristianshaveatangiblealtar.Itistheantitypical,spiritual,heavenlySionwhichisinview—thatgloriousstateintowhichDivinegracehasbroughtallwhosavinglybelievetheGospel.

Again,theexpositorneedstobeonthealerttodetectironicallanguage,for

itusuallysignifiestheveryoppositetowhatisexpressed,beingaformofsatireforthepurposeofexposinganabsurdityandtoholduptoridicule.SuchlanguagewasemployedbyGodwhenHesaid,"Behold,themanisbecomeasoneofUs,toknowgoodandevil"(Gen.3:22),andwhenHebadeIsrael,"Goandcryuntothegodswhichyehavechosen;letthemdeliveryouinthetimeofyourtribulation"(Judges10:14);byElijah,whenhemockedtheprophetsofBaal:"Cryaloud:forheisagod;eitherheis...inajourney,orperadventurehesleepeth,andmustbeawakened"(1Kings18:27);byMicaiahwhenheansweredJehoshaphat,"Go,andprosper:fortheLordshalldeliveritintothehandoftheking"(1Kings22:15);byJob,"Nodoubtbutyearethepeople,andwisdomshalldiewithyou"(12:2);inEcclesiastes11:9:"Rejoice,Oyoungman,inthyyouth...walkinthewaysofthineheart,andinthesightofthineeyes";byChrist,whenHesaid,"AgoodlypricethatIwasprisedatofthem"(Zech.11:13);andbyPaul,"nowyearerich,yehavereignedaskingswithoutus"(1Cor.4:8).

Norarewetotakeliterallythelanguageofhyperboleorexaggeration,whenmoreissaidthanisactuallymeant,aswhenthetenspiessaidofCanaan,"thecitiesaregreatandwalleduptoheaven"(Deut.1:28),andwhenwearetoldthattheirarmieswere"evenasthesandthatisupontheseashoreinmultitude"(Josh.11:4).SotoothedescriptiongivenofthosethatcameupagainstGideon:"likegrasshoppersformultitude;andtheircamelswithoutnumber"(Judges7:12),and"thereisnonationorkingdom,whithermylordhathnotsenttoseekthee"(1Kings18:10).Furtherexamplesarefoundin:"Theymountuptotheheaven,theygodownagaintothedepths"(Ps.107:26);"Riversofwaterrundownmineeyes"(Ps.119:136);"Alittleoneshallbecomeathousand,andasmalloneastrongnation:ItheLordwillhastenitinhistime"(Isa.60:22);"TheirwidowsareincreasedtoMeabovethesandoftheseas"(Jer.15:8),whichshouldbeborneinmindwhenreadingRevelation7:9;"AndtherearealsomanyotherthingswhichJesusdid,thewhich,iftheyshouldbewritteneveryone,Isupposethateventheworlditselfcouldnotcontainthebooksthatshouldbewritten"(John21:25).

16.Theelucidationofthetypes.Notreatiseonhermeneuticswouldbecompleteifitignoredthisimportantandinterestingdepartmentofexposition.Yetsuchavastfieldpertainstheretothatitisimpossibletodoitjusticeinafewsentences.TheNewTestamentplainlyteachesthatthereisnotalittleintheOldwhichanticipatedandadumbratedthingstocome.FromearliesttimesitpleasedGodtopreparethewayforthegrandwordofredemptionbyaseriesofparabolicalrepresentations,andthebusinessoftheinterpreteristoexplainthe

sameinthelightofthefullerrevelationwhichGodhasvouchsafedsincethen.TypesbelongtothatspherewhichconcernstherelationofGod’searlierandlaterdispensations,andthereforeatypemaybedefinedasamodelorsignofanotherobjectoreventwhichitdepictedbeforehand,shadowingforthsomethingwhichshouldlatercorrespondtoandprovidetherealityofthesame.Butthequestionarises,Howarewetoavoidtheerroneousandtheextravagantinourselectionandunfoldingofthetypes?Spacewillonlyallowustoofferthefollowinghintsandrules.

First,theremustbeagenuineresemblanceinformorspiritbetweenanyperson,actorinstitutionundertheOldTestamentandwhatanswerstoitintheGospel.Second,arealtypemustbesomethingwhichhaditsordinationfromGod,beingmeantbyHimtoforeshadowandpreparethewayforthebetterthingsunderChrist.Thustheresemblancebetweentheshadowandthesubstancemustberealandnotfancied,anddesignedassuchintheoriginalinstitutionoftheformer.Itisthatpreviousintentionandpre-ordainedconnectionbetweenthemwhichconstitutestherelationoftypeandantitype.Third,intracingouttheconnectionbetweentheoneandtheother,wehavetoinquire,Whatwasthenativeimportoftheoriginalsymbol?Whatdiditsymbolizeasapartofthethenexistingreligion?Andthentheexpositoristoproceedandshowhowitwasfittedtoserveasaguideandstepping-stonetotheblessedeventsandissuesofMessiah’skingdom.Forexample,bymeansofthetabernacleanditsservicesGodmanifestedtowardHispeoplepreciselythesameprinciplesofgovernment,andrequiredfromthemsubstantiallytheidenticaldispositionandcharacter,thatHedoesnowunderthehigherdispensationofChristianity.Fourth,dueregardmustbehadtotheessentialdifferencebetweentheactualnaturesofthetypeandtheantitype:theonebeingmaterial,temporaryandexternal;theotherspiritual,eternalandofteninternal.

Chapter12

17.Expositionoftheparables.Thisisanotherbranchofoursubjecttowhichatleastonewholechaptershouldbedevoted,butthedangerofovertaxingthepatienceofsomeofourreadersrendersitinadvisable.Becauseofthegreatsimplicityoftheirnatureandlanguage,itiscommonlysupposedthattheparablesaremoreeasilyunderstoodthananyotherformofscripturalinstruction,whenthefactisthatprobablymoreerroneousteachinghasbeengivenoutthroughmisapprehendingtheforceofsomeoftheirdetailsthanisthecasewithanythingelseintheWord.Greatcareneedstobetakenwiththem:especiallyisitimportanttoascertainandthenkeepinmindthescopeorleadingdesignofeachone.Butinsteadofsodoing,onlytoooftentheyareapproachedsolelyforthepurposeoffindingapparentsupportforsomeparticulardoctrineorideawhichthepreacherdesirestoprove.Andinconsequence,notalittleinthemhasbeenwrestedfromitsoriginalpurport,andmadetosignifywhatisflatlycontradictedbyotherpassages.Here,too,theAnalogyofFaithmustbeheldsteadilyinview,andourinterpretationofeachparablemadetosquaretherewith.

Thechildren’sdefinitionthat"aparableisanearthlystorywithaheavenlymeaning"expressesthegeneralidea.Itisaformofteachingwherebyspiritualthingsarerepresentedundersensibleimages.Parablesarevirtuallywordpictures,bearingsomewhatthesamerelationtotheinstructionofthosetowhomtheyareaddressedasdothepictorialillustrationsusedinbookstoelucidateforthereadertheprintedpage.Fromtherelationtothetruthpresentedorlessonenforcedcanbegatheredcertainimportantbutsimpleandobviousprinciples,whichneedtobeborneinmindinthestudyofourLord’sparables.First,theparable,asanillustrativepicture,canonlypresentitssubjectpartially.Nopicturecangiveeveryaspectorexhibiteverysideofitsobject,anymorethananarchitect’s"groundplan"ofabuildingshowsitssecondandthirdstories,farlessdepictitaswhencompleted—thoughitmightsuggestsomethingofthem.Soaparablesketchesforusonlycertainaspectsofthesubject.Hencewefindthemingroups:allinagrouprepresentingthesamesubject,buteachonesettingforthadistinctfeatureofthesame—asinthoseofMatthew13,dealingwiththe"mysteriesofthekingdomofheaven."Hence,too,thoseofLuke15showusnotonlygracereceivingsinners;butseeking,finding,clothing,feastingthem.

Second,parablesaresubordinatetodirectteaching;beingdesignednotforproof,butforillustrationofadoctrineorduty.Itisalwaytobedeploredwhen

professingChristiansareguiltyofsettingonepartoftheScripturesagainstanother,butwhenaparableisusedtonullifysomeplaindoctrineorcommandmentofGod,absurdityisaddedtoirreverence.HencetoappealtoMatthew18:23-25,inproofthattheGodofallgracemayrevokeHisforgiveness,ortodenyman’sresponsibilityonthegroundthat"thelostpieceofsilver"ofLuke15portraysthesinnerbyaninanimateobject,isbothfoolishandprofane.Third,itisequallyapparentthatwemustseektodetermineChrist’sprincipalaimofthechiefmorallessonwhichHeintendedtoenforceineachone:yetthatobviousdutyismuchneglected.Onlytoooftenparablesaretreatedasthoughtheirdesignwasleftopentoconjectureandtheirlessonstouncertaininference.SuchanimpiousideaandloosewayofhandlingthemisclearlyrefutedbythosewhichChristHimselfexplainedtoHisdisciples.Thuswearenotleftentirelytoourownresources,forthoseinterpretedbytheLordaretoberegardedasspecimens—eachsettingforthsomedistincttruth,everydetailpossessingasignificance.

Fourth,itisimportanttoobtainarightunderstandingoftheparabolicalrepresentationitself,sinceitsuppliesthebasisofthespiritualinstruction.Unlessweunderstandthenaturalallusion,wecannotgiveasatisfactoryexpositionofthelanguageinwhichitissetforth.Carehasalsotobetakenthatwedonotextendtherepresentationbeyondtheboundsinwhichitwasintendedtomove.Thatrepresentationbecomesobviouswhenweconcentrateupontheleadingideaoftheparableandallowitsdetailstomakethatmoredistinct.Aparablemustnotbebrokenintopartsbutlookedatasawhole,thoughletitnotbeforgottenthateverydetailcontributestoitscentraltruth,therebeingnomereverbiage.Usuallythecontextmakesclearwhatisitspurposeandpurport.Thustheparableofthekingtakingaccountofhisservants(Matthew18:23)wasinreplytoPeter’sinquiryinverse21;thatoftherichfoolinLuke12wasoccasionedbyaspiritofcovetousnessonthepartofonewhodesiredtoobtainapartofhisbrother’sinheritance.ThoseinLuke15grewoutofwhatisrelatedinitsopeningverses.Parablesbearuponthemorefundamentalaspectsofdutyanddeportmentratherthanontheminutedetailsofeither.

Asintimatedabove,mucherroneousteachinghasresultedfromfailuretoheedthosesimplerules.Thus,certaintheologianswhoarebasicallyunsoundontheAtonementhavearguedfromtheparableoftheprodigalsonthat,sincenosacrificewasneededtoreconcilehimtotheFatherorprovideaccesstothebosomofHislove,Godpardonsabsolutely,outofpurecompassion.Butthatisamanifestwrestingoftheparable,foritisnotasaFatherbutastherighteousGovernorthatGodrequiresasatisfactiontoHisjustice.Equallysoisitaserious

misrepresentationofthegraceoftheGospelifwereasonfromtheparableoftheunmercifulservant(Matthew18:23-35)thatDivinegraceiseverexerciseduntomenexceptthroughapropitiatorysacrifice,areparationmadetothebrokenLaw,whichGodhasaccepted(Rom.3:24).ThoseparableswereneverintendedtoteachthegroundofDivineforgiveness:itiswrongtoforceanyparabletodisplayawholesystemoftheology.SomehaveevendrawnfromChrist’sforbiddingHisdisciplestopluckupthetaresanargumentagainstthelocalchurch’sexercisingsuchastrictdisciplineaswouldissueinthedisfellowshipofhereticalordisorderlymembers—refutedbyHisteachinginRevelation2and3,wheresuchlaxityisseverelyrebuked.

Equallydangerousanddisastrousisthatinterpretationwhichhasmadetheparableofthelaborersinthevineyardteachsalvationbyworks.Sincetheparableaffordsanotableexampleoftheimportanceofheedingthesetting,wewillofferafewremarksthereon.Aftertherichyoungruler’srefusaltoleaveallandfollowChrist,andHisseekingtoimpressuponHisdisciplesthesolemnwarningofthatsadspectacle,Petersaid,"Behold,wehaveforsakenall,andfollowedThee;whatshallwehavetherefore?"(Matthew19:22-27).TheLordreturnedatwofoldanswer:thefirstpart,asthequestionwaslegitimate,declaringthatbothhereandhereafterthereshouldbeabundantrewardtothosewhofollowedHim(vv.28,29).InthesecondpartourLordsearchedPeter’sheart,intimatingthatbehindhisinquirywasawrongspirit—acarnalambitionwhichHehadsooftentorebukeintheapostles:shownintheirdisputesastowhichofthemshouldbegreatestinthekingdomandwhichshouldhavethechiefseatstherein.Therewasamercenaryspiritatworkinthemwhichconsideredtheyhadclaimtohigherwagesthanothers:sincetheywerethefirsttoleaveallandfollowChrist,therebymagnifyingtheirownimportanceandlayingHimunderobligations.HencetheparableofMatthew20:1-15,isprecededbythewords."Butmanythatarefirstshallbelast;andthelastshallbefirst,"andfollowedbysimilarwords.

SincetherebenoroomtodoubtthattheparableofthelaborersinthevineyardwasdesignedtoillustratethewordsinMatthew19:30,and20:16,itisclearthatitwasneverintendedtoteachthewayofsalvation—tointerpretitsoisentirelytomissitsscope.TheLord’sobjectwasmanifestlytoimpressuponHisdisciplesthat,unlesstheymortifiedthesame,theevilsoftheheartwereofsuchacharacterastorobtheearliestandmostprolongedexternaldevotionofallvalue,andthatthelatestandbriefestserviceuntoHimwould,byreasonoftheabsenceofself-assertion,bedeemedworthyinHissightofreceivingrewardequaltotheformer.Moreover,HewouldhavethemknowthatHewoulddo

whatHewouldwithHisown—theymustnotdictatethetermsofservice.IthasbeenjustlyobservedbyTrenchinhisnotesonthisparablethatan"agreementwasmadebythefirsthiredlaborers(20:2)beforetheyenteredupontheirlabor—exactlytheagreementwhichPeterwishedtomake:"whatshallwehave?"—whilethosesubsequentlyengagedwentinasimplerspirit,trustingthatwhateverwasrightandequitablethehouseholderwouldgivethem."

18.Wordswithdifferentmeanings.TherearemanytermsintheScriptureswhicharebynomeansemployeduniformly.Somehavediversesenses,othersaregivenvariedshadesofonegeneralsense.Thatdoesnotmeantheyareusedarbitrarilyorcapriciously,stilllessinordertoconfusethemindsofthesimple.SometimesitisbecausetheoriginaltermistoofulltobeexpressedbyasingleEnglishequivalent.Sometimesitoccurswithanotherformofemphasis.Moreoftenitisthevariousapplicationswhicharemadeofittoseveralobjects.Thusitisanimportantpartoftheexpositor’stasktotraceoutthosedistinctions,and,insteadofconfoundingthesame,makecleareachfreshsense,andthus"rightlydividethewordoftruth."ThustheGreekwordParacletosisrendered"Comforter"oftheSpiritinJohn’sGospel,but"advocate"ofJesusChristinhisfirstEpistle(2:1).Thereappearstobelittleincommonbetweenthoseexpressions,butwhenwediscoverthattheGreektermmeans"onecalledtoone’sside(tohelp),"thedifficultyisremoved,andtheblessedtruthisrevealedthattheChristianhastwoDivineHelpers:apracticalandalegal;onewithinhisheartandoneinheaven;oneministeringtohim,theotherengagedforhim.

TheGreekworddiathekeoccursthirty-threetimes;itscommonmeaning—liketheHebrewberith—being"covenant."IntheAuthorizedVersionitissorenderedtwentytimes,and"testament"thirteen.Nowacovenantis,strictlyspeaking,acontractbetweentwoparties,theonepromisingtodocertainthingsuponthefulfillmentofcertainconditionsbytheother;whereasatestamentorwilliswhereonebequeathscertainthingsasgifts.Thereseemstobenothingincommonbetweenthetwoconcepts,infactthatwhichisquitecontrary.Neverthelesswebelieveourtranslatorsrightlyrenderedthetermbothways,thoughnotalwayshappilyso:mostcertainlyitshouldbe"covenant"in2Corinthians3:6;Revelation11:19.Itisrightlyrendered"covenant"inHebrews8:6,and"testament"in9:15,forastatementistheremadetoillustrateacertaincorrespondencybetweenthepreparatoryandtheultimateinGod’sdispensations.Awilldoesnotbecomevalidwhilethepersonmakingitisalive:itcanonlytakeeffectafterhisdecease.Hebrews9:15-17,treatsofadispositionshowingthemannerinwhichmenobtainaninheritancethroughtherichesofDivinegrace.Thus,insteadofusingsyntheke,whichmoreexactlyexpressedacovenant,the

HolySpiritdesignedlyemployeddiatheke,whichwascapableofadoubleapplication.

LetusnowconsiderafewexampleswhereinthesameEnglishwordisgivenanumberofvariants.Asinthewell-knownwordsofourLord,"Letthedeadburytheirdead"(Matthew8:22),sotheword"see"isusedintwodifferentsensesinHebrews2:8,9:"ButnowweseenotyetallthingsputunderHim.ButweseeJesus...ownedwithglory,andhonor,"wherethefirstreferstoopensight,thesecondtofaith’sperception."Ransom"isbypoweraswellasbyprice.SometimesGoddefendedordeliveredHispeoplebydestroyingHisenemies:Proverbs21:18;Isaiah43:4;PharaohandhishostsattheRedSea.Manyhavebeenmuchperplexedbythemarkedlydifferentapplicationsmadeoftheword"burden"inGalatians6:2,5:"Bearyeoneanother’sburdens,andsofulfilthelawofChrist....Everymanshallbearhisownburden."TheformerhasinviewtheburdensoftheChristian’sinfirmities,whichshouldbesympathetically,prayerfullyandpracticallyshoulderedbyhisbrethrenandsisters.Thelatterhasreferencetoindividualresponsibility,hispersonalstateanddestiny,whichhemusthimselfdischarge,thatcannotbeshifteduponothers.TheGreekwordfortheformeris"weights,"orloads—callingforafriendlyhand.Thelattersignifiesa"charge,"ortrustimposed.

Themeaningoftheterm"flesh"appearstobesoobviousthatmanywouldregarditasquiteawasteoftimetolookupitsvariousconnectionsinScripture.Itishastilyassumedthatthewordissynonymouswiththephysicalbody,andsonocarefulinvestigationismade.Yet,infact,"flesh"isusedinScripturetoincludefarmorethanthephysicalsideofourbeing.Wereadof"thewilloftheflesh"(John1:13)and"theworksoftheflesh"(Gal5:19),someofwhichareactsofthemind.Weareforbiddentomakeprovisionfortheflesh(Rom.13:14),whichcertainlydoesnotmeanthatwearetostarveorneglectthebody.Whenitissaid"theWordwasmadeflesh"(John1:14)wearetounderstandthatHetookuntoHimselfanentirehumannature,consistingofspirit(Luke23:46),soul(John12:27),andbody."InthedaysofHisflesh"(Heb.5:7)signifiesthetimeofHishumiliation,incontrastwithHispresentexaltationandglory.Again,theaveragereaderoftheBibleimaginesthat"theworld"istheequivalentofthewholehumanrace,andconsequentlymanyofthepassagesinwhichitoccursarewronglyinterpreted.Manytoosupposethattheterm"immortality"callsfornocriticalexamination,concludingthatitreferstotheindestructibilityofthesoul.ButwemustneverassumethatweunderstandanythinginGod’sWord.Iftheconcordancebeconsulteditwillbefoundthat"mortal"and"immortal"areneverappliedtoman’ssoul,butalwaystohisbody.

"Holy"and"sanctify"representinourEnglishBiblesoneandthesameHebrewandGreekwordintheoriginal,buttheyarebynomeansemployedwithauniformsignificance,beinggivenquiteavarietyofscopeandapplication—hencethediversedefinitionsofmen.ThewordissuchapregnantonethatnosingleEnglishtermcanexpressit.Thatitsignifiesmorethan"setapart"isclearfromwhatissaidoftheNazarite:"allthedaysofhisseparationheisholyuntotheLord"(Num.6:8)—"allthedaysofhisseparationheisseparated"wouldbemeaninglesstautology.SoofChrist,"holy,harmless,undefiled,separatefromsinners"(Heb.7:26),where"holy"meansmuchmorethan"separate."WhenappliedtoGoditimportsHisineffablemajesty(Isa.57:15).Inmanypassagesitexpressesamoralquality(Rom.7:12;Titus1:8).Inothersitreferstocleansing(Eph.5:26;Heb.9:13).OftenitmeanstohallowordedicatetoGod(Ex.20:11;John17:19).AsthetermisappliedtotheChristianitconnotes,broadlyspeaking,(1)thatsacredrelationshipGodwardintowhichgracehasbroughtusinChrist;(2)thatblessedinwardendowmentbywhichtheSpirithasmadeusmeetforGodandcapacitatedustocommunewithHim;(3)thechangedliferesultingtherefrom(Luke1:75;1Pet.1:15).

Theword"judgment"isanotherwhichcallsforrealstudy.TherearejudgmentsofGod’smouthwhichHisservantsmustfaithfullydeclare(Ps.119:13),namelythewholerevelationofHiswill,therulebywhichwearetowalkandbywhichHewillyetjudgeus.Those"judgments"(Ex.21:1)aretheDivineedictswhichmakeknownthedifferencebetweenrightandwrong.TherearealsojudgmentsofGod’shand:"Iknow,OLord,thatThyjudgmentsareright,andthatThouinfaithfulnesshastafflictedme"(Ps.119:75).ThoseareforthegraciousdisciplineofHischildren;whereasthoseuponthewicked(Ezek.5:15)arejudicialcursesandpunishments.InsomepassagestheyexpressthewholeofGod’sprovidentialways,manyofwhichare"agreatdeep"(Ps.36:6),"unsearchable"(Rom.11:33)toanyfinitemind,nottobepriedintobyus.TheyintimateHissovereignrule,for"righteousnessandjudgmentarethehabitationofHisthrone"(Ps.97:2),likewisetherectitudeofChrist’sadministration(John9:39)."HeshallbringforthjudgmenttotheGentiles"(Isa.42:1)importstherighteousdoctrineofHisGospel.InJude14and15thereferenceistothesolemntransactionsofthelastday."Teachmegoodjudgmentandknowledge"(Ps.119:66)isarequestfordiscretion,aclearerapprehensiontoapplyknowledgerightly.To"dojusticeandjudgment"(Gen.18:19)signifiestobeequitableandjustinourdealings.

Chapter13

19.TheHolySpirit’suseofwords.Thecorrectinterpretationofmanypassagescanbesatisfactorilyestablishedonlybyacarefulinvestigationofhowtheirtermsareemployedbythesacredwriters,fornotafewofthempossessanentirelydifferentforcefromtheirdictionarymeanings.ThesignificationofthewordsofHolyWritistobedeterminedneitherbytheiretymologynorbythesensewhichtheybearinclassicalwritings,butratherbytheiractualuseintheHebrewandCreekScriptures—withthecollateralhelpoftheSeptuagintversion.EachtermmustbedefinedinstrictharmonywiththesensegiventoitintheWorditself.ItisbecausetheaveragereaderoftheBibleinterpretsmuchofitslanguageinaccordwithhowthesameisemployedinthecommonspeechofhisfellowsthathehasaninadequate,andoftendegrading,conceptofitsexpressions.Theconcordancewillstandhiminfarbettersteadthanthebestdictionary.Taketheword"chasten."Uponhumanlipsitmeanstopunish,butsuchisfarfromthethoughtwhenwereadofGod’susingtheroduponHischildren—even"forcorrection"fallsfarshort.Paideiaisonlyanotherformofpaidon,whichsignifies"youngchildren"(John21:5).Onecanseeataglancethedirectconnectionwhichexistsbetween"disciple"and"discipline":equallyclearintheCreekistherelationbetween"chasten"and"child"—son-trainingexpressesitmoreaccurately(Heb.12:7).

Considerthegrandtruthandgloriousprivilegeofadoption.ProbablyitisnotgoingtoofartosaythatonlyaverysmallpercentageofChristiansentertainanyscripturalconceptthereof.Inhumanaffairsithasreferencetoaprocedurewherebyaboyorgirlwhobearsnorelationtoamanandwomanbecomeslegallytheirchild.FromthattheconclusionisdrawnthatonthegroundofChrist’satoningsacrificeandbytheSpirit’sworkofregenerationthosewhopreviouslyborenointimaterelationtoGodthenbecomeHischildren.Suchanideaisnotonlycrude,bututterlyerroneous.John11:52,makesitquiteclearthatChristdiedforHispeopleundertheconsiderationoftheirbeingthechildrenofGod,andnotinordertomakethemso:asboththeHebrewsinEgypt(Ex.5)andtheheatheninCorinth(Acts18:10)wereownedbyGodasHisbeforetheonewasredeemedandtheotherhadtheGospelpreacheduntothem."Andbecauseyearesons[andnottomakethemsuch],GodhathsentforththeSpiritofHisSonintoyourhearts,crying,Abba,Father"(Gal.4:6).TheSpiritisgiventoquicken,communicatethenatureofsons,andrevealtousourunionwithChrist.

Theinestimableblessingofadoptionwasbestowedupontheelectbypredestination,itbeingGod’sdesignthereintomakethemHissonsbyamereactofHissovereignwill:"HavingforeordainedusuntoadoptionassonsthroughJesusChristuntoHimself,accordingtothegoodpleasureofHiswill"(Eph.1:5).ThusitisneitherwhatChristhasdoneforthemnorwhattheSpiritworksinthemwhichmakesthemthechildrenofGod.AdoptionreferstothatstateofgraceintowhichtheelectarebroughtbyvirtueoftheirunionwithChrist.Itisasonship-in-law,inandthroughtheSon,GodappointingthemuntounionandcommunionwithHim.Adoptionconveysthelegalrighttoeveryblessingweenjoybothhereandhereafter."TheSpirititselfbearethwitnesswithourspirit,thatwearethechildrenofGod:andifchildren,thenheirsofGod,andjoint-heirswithChrist"(Rom.8:16,17).Asholinessisthatwhichfitsusforheaven,soadoptionorsonshipconveystherightthereto."AdoptiondoesnotsomuchdesigntheblessingitselfpreparedintheDivinepredestination,orthegracereceivedineffectualcalling,astheinheritancetowhichthesaintsareadopted,eventheheavenlyglory:seeRomans8:23"(J.Gill).

TheelectwerebestoweduponChristbeforethefoundationoftheworldintherelationofchildren:"BeholdIandthechildrenwhichGodhathgivenMe"(Heb.2:13)willbeHisowntriumphantexclamationatthelastday—notoneofthemlost.ItisquitetruethatbythefalltheybecamealienatedfromGod,andthusinneedofHisbeingreconciledtothemandtheytoHim;thattheybecamedeadintrespassesandsins,andthereforerequiredtobequickenedintonewnessoflife.ButobservecloselyhowGalatians4:4,5statesit:"GodsentforthHisSon,madeofawoman,madeunderthelaw,toredeemthem[previouslyHis]thatwereunderthelaw,thatwemightreceivetheadoptionofsons,"andbecauseweweresuchtheSpiritwasgiventous.Thedeclarationofadoptionwasmadefirstinpredestination(Eph.1:5),afterwardsinChrist,andtheninthebeliever.AsthePuritanCharnocksosuccinctlystatedit,"Adoptiongivesustheprivilegeofsons,regenerationthenatureofsons.AdoptionrelatesuntoGodasaFather,regenerationengravesuponusthelineamentsofaFather.ThatmakesusrelativelyHissonsbyconferringapowerorright(John1:12);thismakesusformallyHissonsbyconveyingaprinciple(1Pet.1:23).BythatweareenstatedintheDivineaffection;bythiswearepartakersofthesame."

"ThinknotthatIamcometodestroythelaw,ortheprophets:Iamnotcometodestroy,buttofulfil"(Matthew5:17).Amomentousstatementwasthat,andarightunderstandingthereofisessential,particularlyoftheexactmeaningofitsfinalword.DeterminedtodenyatallcoststheevangelicaltruththatChristrenderedtotheLawavicariousobedienceonbehalfofHispeople,Socinians

insistthatinthispassage"fulfil"signifiestofilloutorfillfull.Butsuchadefinitionisentirelyarbitrary,andisrefutedbythecanonofinterpretationwearenowillustrating.AsthescholarlySmeatonpointedout,"Noexampleofsuchausagecanbeadducedwhentheverbisappliedtoalawortoanexpressdemandcontainedinthespiritofthelaw:inwhichcaseituniformlymeans‘tofulfil’.Thusitissaid,‘hethatlovethanotherhathfulfilled[i.e.,kept]thelaw’"(Rom.13:8).Theinflexibleusageoflanguagerulesthesenseinsuchaphrase,totheeffectthatChristmustbeunderstoodtosaythatHecamenottofilloutortosupplementthelawbyadditionalelements,buttofulfilitbybeingmadeunderit.

"Second,‘fillout’isinadmissibleasappliedtothesecondtermorobjectoftheverb:Christdidnotcometofilloutorexpoundtheprophets,butsimplytofulfiltheirpredictions.Wheneverthewordhereusedisappliedtoanythingprophetical,itisalwaysfoundinsuchaconnectionthatitcanonlymean‘tofulfil,’andhencewemustnotdeviatefromitsuniformsignification.Third,theeighteenthversemustberegardedasgivingareasonforthestatementmadeintheseventeenth.Butwhatsortofareasonwouldbegivenifweweretorendertheconnectedversesthus:Iamcometofilloutorsupplementthelaw,forverilyIsayuntoyou,Tillheavenandearthpass,onejotoronetittleshallinnowisepassfromthelaw,tillallbe‘fulfilled’?"Moreover,itistobecarefullynotedthatthetermfulfilwashereplacedbyChristindirectantithesisto"destroy,"whichfurtherdeterminesitsscopeandmeaning,fortodestroythelawisnottoemptyitofitsmeaning,buttorescindorabrogateit.Thusto"fulfil"istobetakeninitsplainandnaturalsense,asmeaningtoperformwhattheLawandtheprophetsrequired:tosubstantiatethem,tomakegoodwhattheydemandedandannounced.Lawcanonlybefulfilledbyaperfectobediencebeingrenderedtoit.

WhathasjustbeenbeforeusleadsustopointoutthattheonlysureandsatisfactorywayofsettlingtheoldcontroversybetweentheProtestantandpopishtheologiansastowhethertheword"justify"meanstomakejustortopronouncejustistoascertainhowthetermisusedbythesacredwriters,foranappealtoHolyWritdoesnotleavetheissueintheslightestdoubt.Inthefirstplace,whenwearesaidto"glorifyGod"wedonotrenderHimglorious,butannouncethatHeisso.WhenwearebiddentosanctifytheLordGodinourhearts(1Pet.3:15),wedonotmakeHimholy,butassertthatHeisso.Equally,whenitissaid"thatThoumightestbejustifiedwhenThouspeakest,andbeclearwhenThoujudgest"(Ps.51:4),theforceofitisthatThoumightestbepronouncedrighteousinThyjudicialverdicts.Innoneoftheseinstancesisthere

theleastambiguityoruncertainty,innoneisthereanytransformationwroughtintheobjectoftheverb—tosuggestsowouldbehorribleblasphemy.Whenwisdomissaidtobe"justifiedofherchildren"(Matthew11:19)itobviouslysignifiesthatsheisvindicatedbythem.Nordoesthewordhaveanydifferentforcewhenitisappliedtothesinner’sacceptancewithGod.

Inthesecondplace,itistobenotedthatinmanypassagesjustificationisplacedoveragainstcondemnation.Themeaningofatermisoftenperceivedbyweighingtheonethatisplacedinoppositiontoit—as"destroy"isoveragainst"fulfil"inMatthew5:17."Iftherebeacontroversybetweenmen,andtheycomeuntojudgment,thatthejudgesmayjudgethem;thentheyshalljustifytherighteous,andcondemnthewicked"(Deut.25:1)."Hethatjustifieththewicked,andhethatcondemneththejust,eventheybothareabominationtotheLord"(Prov.17:15)."Forbythywordsthoushaltbejustified,andbythywordsthoushaltbecondemned"(Matthew12:37).Thustheforensicsenseofthetermisdefinitelyestablished,forinthoseandsimilarpassagestwojudicialsentencesarementionedwhichareexactlythereverseofeachother.Astocondemnaman"isnottomakehimunrighteous",butissimplythepronouncingofanadversesentenceagainsthim,sotojustifyistonottoeffectanymoralimprovementinhischaracter,butissimplydeclaringhimtoberighteous.ThewordisstillfurtherexplainedbyRomans3:19,20:"thateverymouthmaybestopped,andalltheworldmaybecome[bebroughtin]guiltybeforeGod:ThereforebythedeedsofthelawthereshallnofleshbejustifiedinHissight,"whereguiltandnon-justificationaresynonymous.

ButinallgenerationsSatanandhisagentshavelaboredtomakemenbelievethatwhenScripturespeaksofGod’sjustifyingsinnersitsignifiesthemakingofmenrighteousbymeansofsomethingwhichisinfusedintothem,orelseproducedbythem;therebydishonoringChrist.TheearlychaptersofRomansaredevotedtoanexpositionofthisall-importanttruth.First,itisshownthat"thereisnonerighteous"(3:10),nonewhomeasuresuptotheLaw’srequirements.Second,thatGodhasprovidedaperfectrighteousnessinandbyChrist,andthatthisisrevealedintheGospel(1:16,17;3:21,22).Third,thatthisrighteousness,orvicariousobedience,ofChristisimputedorreckonedtotheaccountofthosewhobelieve(4:11,24).Fourth,thatsinceGodhasplacedtothecreditofthebelievingsinnerthefulfillmentoftheLawbyhisSubstitute,heisjustified(5:1,18).Fifth,thereforenonecanlayanythingtohischarge(8:33).Thusmaythebelievingsinnerexultantlyexclaim,"IntheLordhaveIrighteousnessandstrength"(Isa.45:24),"IwillgreatlyrejoiceintheLord,mysoulshallbejoyfulinmyGod;forHehathclothedmewiththegarmentsof

salvation,Hehathcoveredmewiththerobeofrighteousness"(Isa.61:10)."IwillgointhestrengthoftheLordGod:IwillmakementionofThyrighteousness,evenofThineonly"(Ps.71:16).

Manysupposewhentheyreadofthe"foreknowledge"ofGod(Acts2:23;1Pet.1:2)thattheexpressionsimplymeansHiscognizingbeforehand.Itimportsverymuchmore,expressinginfalliblecertaintybecausebaseduponHiseternaldecree.GodforeknowswhatwillbebecauseHehaspurposedwhatshallbe.Initsverbalformthewordisactuallyrendered"foreordained"ratherthan"foreknown"in1Peter1:20.SomeArminians,intheirinveterateoppositiontotheTruth,haveinsistedthattheword"elect"meansachoiceorexcellentperson,ratherthanaselectedone,appealingtoChrist’sbeingtermedGod’s"elect"inIsaiah42:1.ButtheHolySpirithasanticipatedandrefutedthatwretchedshiftbydefiningtheterminMatthew12:18(whereHecitesIsa.42:1),"BeholdMyservant,whomIhavechosen."Mark13:20,settlesthemeaningof"elect"onceforall:"theelect’ssake,whomHehathchosen."Incommonspeech"prince"signifiesonewhoisinferiortotheking,butnotwhenChristiscalled"thePrinceofpeace"and"thePrinceoflife,"asisclearfromHisbeing"Princeofthekingsoftheearth"(Rev.1:5).Manyhavebeenpuzzledovermustardbeingcalled"thegreatestamongherbs"(Matthew13:22),andlovebeinggreaterthanfaith(1Cor.13:13),wheninfactfaithisitsroot:but"greatest"doesnotmeanlargestintheformer,orsuperiorinthelatter,butthemostuseful—the"bestgifts"of1Corinthians12:31,and"greater"in1Corinthians14:5,signifymoreuseful.

20.Distinguishbetweenthingsthatdiffer,forifwedonottheBiblewillatonceappeartocontradictitself,andourmindswillbeinastateofhopelessconfusion.Ifwecarelesslygeneralizeandconfoundthingsapart,notonlyshallweformavagueconceptionofthem,butinmanyinstancesathoroughlyerroneousone.Mostnecessaryisitthattheexpositorattenddiligentlytothisrule:onlysowillhebeabletogivethetrueexplanationofmanyaverse.Notonlyisitimportanttodiscriminatebetweentwodiversethings,butoftentodrawdistinctionsbetweenvariousaspectsofthesamesubject.Take,first,theword"care."InLuke10:41,wefindourLordrebukingMarthabecauseshewas"carefulandtroubledaboutmanythings,"andHisservantwrote,"Iwouldhaveyouwithoutcarefulness"(1Cor.7:32);whileinPhilippians4:6,Christiansareexhortedto"becarefulfornothing."Ontheotherhand,weareexhortedthatthereshouldbenodivisioninthelocalchurch,"butthatthemembersshouldhavethesamecareoneforanother"(1Cor.12:25),andtheapostlecommendedpenitentsaintsforthe"carefulness"itwroughtinthemandexpressedhisownconcernfortheirwelfarebyreferringto"ourcare"forthem(2Cor.7:11,12).

Thusthereisa"care"whichisforbiddenandacarethatisrequired.Theoneisagodlyandmoderatesolicitude,whichmovestowatchfulnessandthetakingofpainsintheperformingofduty;theotherisadestructiveandinordinateonethatproducesdistractionandworry.

Inlikemannerwemustdistinguishsharplybetweentwototallydifferentkindsoffear:theonewhichisbecoming,spiritual,andhelpful;theothercarnal,worthless,hurtful.Believersarebiddentoworkouttheirownsalvationwithfearandtrembling(Phil.2:12),thatiswithaconscientioushorrorofdispleasingtheOnewhohasbeensogracioustothem.Conversely,"perfectlovecastethoutfear"(John4:18),namelythatslavishdreadwhichcausestorment,thoseterrifyingthoughtswhichmakeuslookforwardtothedayofjudgmentwithdismay."Godisgreatlytobefeared"(Ps.89:7):thatis,heldinthehighestesteemandreverence,theheartdeeplyimpressedwithHismajesty,awedbyHisineffableholiness.Whenwereadofthosewho"fearedtheLord,andservedtheirowngods"(2Kings17:33),itmeansthatoutofadreadofHisvengeancetheywentthroughtheoutwardformofworshippingHim,butthattheloveoftheirwickedheartswassetupontheiridols.ThusafilialfearinspireswithagratefuldesiretopleaseandhonorGod,butaservilefearproducesterrorinthemindbecauseofaguiltyconscience,aswasthecasewithAdam(Gen.3:9,10),andissonowwiththedemons(Jam.2:19).TheonedrawstoGod,theotherdrivesfromHim;theonegenderstobondageandleadstodespair;theotherworkshumilityandpromotesthespiritofadoration.

Inordertounderstandcertainpassagesitisabsolutelyneedfultorecognizethatthereisatwofold"will"ofGodspokenofintheScriptures,bywhichwedonotmeanHisdecretivewillandHispermissivewill,forinthefinalanalysisthatisadistinctionwithoutadifference,forGodneverpermitsanythingwhichiscontrarytoHiseternalpurpose.No,werefertotheveryrealdistinctionwhichthereisbetweenHissecretandHisrevealedwill,or,aswemuchprefertoexpressit,betweenHispredestinatingandHispreceptivewill.God’ssecretwillisHisowncounselswhichHehasdivulgedtonoone.HisrevealedwillismadeknowninHisWord,andisthedefinerofourdutyandthestandardofourresponsibility.ThegrandreasonwhyIshouldfollowacertaincourseordoacertainthingisbecauseitisGod’swillthatIshoulddoso—madeknowntomeintheruleIamtowalkby.ButsupposeIgocontrarytoHisWordanddisobey,haveInotcrossedHiswill?Assuredly.ThendoesthatmeanthatIhavethwartedHispurpose?Certainlynot,forthatisalwaysaccomplished,notwithstandingtheperversityofHiscreatures.God’srevealedwillisneverperformedperfectlybyanyofus,butHissecretorforeordinatingwillisneverpreventedbyany(Ps.

135:6;Prov.21:30;Isa.46:10).Whathasjustbeenreferredtoaboveisadmittedlyagreatdeep,whichno

finitemindcanfullyfathom.Nevertheless,thedistinctiondrawnmustbemadeifwearenottobeguiltyofmakingtheScripturescontradictthemselves.Forexample,suchpassagesasthefollowingevincetheuniversalityandinvincibilityofGod’swillbeingaccomplished."ButHeisinonemind,andwhocanturnHim?andwhatHissouldesireth,eventhatHedoeth"(Job23:13)."ButourGodisintheheavens.HehathdonewhatsoeverHehathpleased"(Ps.115:3)."HedoethaccordingtoHiswillinthearmyofheaven,andamongtheinhabitantsoftheearth:andnonecanstayHishand,orsayuntoHim,"WhatdoestThou?"(Dan.4:35)."ForwhohathresistedHiswill?"(Rom.9:19).Ontheotherhand,suchpassagesasthefollowinghavereferencetotherevealedorpreceptivewillofGodwhichmaybewithstoodbythecreature."Andthatservant,whichknewhisLord’swill,andpreparednothimself,neitherdidaccordingtoHiswill"(Luke12:47)."ForthisisthewillofGod,evenyoursanctification"(1Thess.4:3)."Ineverythinggivethanks:forthisisthewillofGodinChristJesusconcerningyou"(1Thess.5:18).God’ssecretwillisHiseternalandunchangingpurposeconcerningallthingswhichHehasmade,andisbroughtaboutbymeansandthroughagencieswhichHehasappointedtothatend,andwhichcannomorebehinderedbymenordevilsthantheycanpreventthesunfromshining.

Chapter14

InviewofcertainpassagesintheOldTestament,notafewhavebeenperplexedbythatword,"NomanhathseenGodatanytime"(John1:18)—wordsonceusedasastockargumentbyinfidelsto"provethattheBibleisfullofcontradictions."Suchversescallfortheinterpreter:toexplaintheirsense,andtherebydistinguishbetweenthingsthatdiffer.SomeofthosestatementswhichspeakoftheLord’s"appearing"tooneandanotheroftheancientcelebritiesrefertoHisdoingsoastheAngelofthecovenant;othersweretheophanicmanifestations,whereinHeassumedthehumanform(cf.Ezek.1:26;Dan.3:25),presagingtheDivineincarnation;othersmeanthatHewasseenbyfaith(Heb.11:26).WhenIsaiahdeclared,"IsawalsotheLordsittinguponathrone,highandliftedup,andHistrainfilledthetemple"(6:1),itsignifiesthathedidsowiththeeyesofhisunderstanding,inpropheticvision,andnotwithhisbodilysight.God,essentiallyconsidered,is"invisible"(1Tim.1:17),forHisessenceornaturecannotbeseen(1Tim.6:16),no,notbytheholyangelsnorbytheglorifiedsaintsinheaven.Whenitissaidweshallsee"facetoface"(1Cor.13:12),itimports"plainlyanddistinctly,"incontrastwith"throughaglass,darkly"(obscurely)intheformerpartoftheverse;thoughtheLordJesusactuallywillbeseenfacetoface.

AcarefulexaminationofthedifferentpassagesinwhichourLordisreferredtoascomingrevealsthefactthatbynomeansallofthemalludetoHispersonalandpublicreturn,whenHeshall"appearthesecondtimewithoutsinuntosalvation"(Heb.9:28).Thus,"Iwillnotleaveyoucomfortless:Iwillcometoyou"(John14:18),whichhadreference,first,toHiscorporatecominguntoHisdisciplesafterHisresurrectionand,second,toHiscomingspirituallyatPentecost,whenHegavethemanotherComforter."IfamanloveMe,hewillkeepMywords:andMyFatherwilllovehim,andWewillcomeuntohim"(John14:23)—comeinthepowerfulinfluencesofDivinegraceandconsolation."AndthatHemightreconcilebothuntoGodinonebodybythecross,havingslaintheenmitythereby:andcameandpreachedpeacetoyouwhichwereafaroff,andtothemthatwerenigh"(Eph.2:16,17),whichwasaccomplishedmediately,intheministryofHisservants,forbewhoreceivesthemreceivesHim(Matthew10:40)."Rememberthereforefromwhencethouartfallen,andrepent,anddothefirstworks;orelseIwillcomeuntotheequickly,andwillremovethycandlestickoutofhisplace"(Rev.2:5,andcf.2:16)—thatisajudicialvisitation."Heshallcomeuntousastherain"(Hos.6:3):everyspiritual

revivalandbestowmentofgraceisacomingoftheLorduntothesoul.Anotherexamplewhereitisnecessarytodistinguishbetweenthingsthat

differistoobservecarefullythevariousshadesof-meaninggiventothewordhope.Insomepassagesthereferenceistothegraceofhope,thefacultybywhichweexpectsomefuturegood,asin"faith,hope,charity"(1Cor.13:13),ofwhichGodistheAuthor—"theGodofhope"(Rom.15:13).Insomeversesitisthegroundofexpectation,thatonwhichitrests,asitissaidofAbraham,"Whoagainsthopebelievedinhope,thathemightbecomethefatherofmanynations,"whichisexplainedinwhatfollows:"accordingtothatwhichwasspoken,Soshallthyseedbe"(Rom.4:18)—hishopereposinguponthesurepromiseofGod.Inotherplacesitistheobjectofhopethatisinview,thethingsexpected,ortheOneinwhomourconfidenceisplaced,asin"thehopewhichislaidupforyouinheaven"(Col.1:5),"lookingforthatblessedhope"(Titus2:13),"OLord,thehopeofIsrael"(Jer.17:13).Occasionallythetermsignifiestheassurancewhichisproduced,asin"myfleshalsoshallrestinhope"(Ps.16:9)and"rejoiceinhope...hopemakethnotashamed"(Rom.5:2,5).

Forclearnessofthoughtandsoundnessofdoctrine,itismostnecessarytodistinguishbetweenthethreetensesandthevariousaspectsofGod’ssalvation.Familiaraswearewiththatword,itisusedwithunpardonablelooseness(evenbythemajorityofpreachers),throughfailuretorecognizethatitisthemostcomprehensivetermtobefoundintheScriptures,andtotakethetroubleofascertaininghowitisusedtherein.Onlytoooftenamostinadequateconceptisformedofthescopeandcontentsofthatword,andthroughignoringthedistinctionswhichtheHolySpirithasdrawnnothingbutablurredandjumbledideaisobtained.Howfew,forexample,wouldbeabletogiveasimpleexpositionofthefollowingstatements:"Whohathsavedus"(2Tim.1:9,andcf.Titus3:5);"workoutyourownsalvationwithfearandtrembling"(Phil.2:12);"Nowisoursalvationnearerthanwhenwebelieved"(Rom.13:11,andcf.1Pet.1:5).Nowtheseversesdonotrefertothreedifferentsalvations,butrathertothreeaspectsofonesalvation.Thefirstasanaccomplishedfact—fromthepleasureandpenaltyofsin.Thesecondasapresentprocess—fromthepowerandragingsofsin.Thethirdasafutureprospect—fromtheverypresenceofsin.

Ifthebalanceoftruthistobepreservedandtheevilpracticeofpittingoneaspectagainstanother,orofover-emphasizingoneandignoringanother,istobeavoided,acarefulstudyneedstobemadeofthedifferentcausesandmeansofsalvation.Therearenolessthanseventhingswhichconcurinthisgreatwork,forallofthemaresaid,inonepassageoranother,to"save"us.SalvationisascribedtotheFather:"Whohathsavedus,andcalleduswithanholycalling"

(2Tim.1:9)—becauseofHiselectingloveinChrist.TotheLordJesus:"HeshallsaveHispeoplefromtheirsins"(Matthew1:21)—becauseofHismeritsandsatisfaction.TotheHolySpirit:"Hesavedus,bythe...renewingoftheHolyGhost"(Titus3:5)—becauseofHisalmightyandefficaciousoperations.TotheinstrumentalityoftheWord:"Theengraftedword,whichisabletosaveyoursouls"(Jam.1:21)—becauseitdiscoverstousourneedandrevealsthegracewherebywemaybesaved.TothelaborsoftheLord’sservants:"indoingthisthoushaltbothsavethyself,andthemthathearthee"(1Tim.4:16)—becauseoftheirfidelitytotheTruth.Totheconversionofthesinner,inwhichbothrepentanceandfaithareexercisedbyhim:"saveyourselvesfromthisuntowardgeneration"(Acts2:40)—bytherepentancespokenofinverse38:"bygraceareyesavedthroughfaith"(Eph.2:8).Totheordinances:"baptismdothalsonowsaveus"(1Pet.3:21)—sealingthegraceofGodtoabelievingheart.

Nowthosesevenconcurringcausesofsalvationneedtobeconsideredintheirorderandkeptintheirproperplaces,otherwiseincalculableharmwillbedone.Forinstance,ifweelevateasubordinatecauseaboveaprimaryone,thenallsenseofrealproportionislost.TheloveandwisdomofGodaretherootcause,thefirstmoverofallelse.NextarethemeritsandsatisfactionofChrist,whicharealsothefoundationofallelsethatfollows.TheeffectualoperationsoftheHolySpiritproduceinsinnersthosethingswhicharenecessaryfortheirparticipationinthebenefitspurposedbytheFatherandpurchasedbyChrist.TheWordisthechiefmeansemployedbyGodinconvictionandconversion.AstheresultoftheSpirit’soperationandtheapplicationoftheWordinpowertoourhearts,wearebroughttorepentandbelieve.Inthis,itistheSpirit’susualcustomtoemploytheministerofChristasHissubordinateagents.BaptismandtheLord’ssupperaremeanswherebyweexpressourrepentanceandfaith,andhavethemconfirmedtous.Normustthoseconcurringcausesbeconfounded,sothatweattributetoalateronewhatpertainstoanearlierone.WemustnotascribetotheordinancesthatwhichbelongstotheWord,nortoconversionwhatoriginatesthroughtheSpirit,norgivetoHimthehonorwhichispeculiartoChrist.Eachistobecarefullydistinguished,defined,andkeptinitsproperplace.

Theneedofdistinguishingbetweenthingsthatdifferisfurtherevidencedbythefollowing.ThewalkingindarknessofIsaiah1:10,isnotoccasionedbytheLord’swithdrawingthelightofHiscountenance,butisduetotheabsenceofministerialinstruction,andthereforeistobeexplainedbyAmos8:11;whereasthewalkingindarknessof1John1:6,consistsofanopenrevoltfromGod.Theword"dead"inJohn6:49,signifiesphysically;"notdie"inthenextversemeans

spiritually;"shallneverseedeath"inJohn8:51,hasreferencetotheseconddeath.Thepassing"fromdeathuntolife"ofJohn5:24,islegal,therewardoftheLaw—justification;butthepassing"fromdeathuntolife"of1John3:14,isexperiential—regeneration.The"onenewman"ofEphesians2:15,isthatmysticalbodywhichiscomposedofsavedJewsandGentiles,whereofChrististheHead;whereas"thenewman"ofEphesians4:24,isthenewstateandstandingsecuredbyregeneration,andwhichtherecipientisrequiredtomakemanifestinhisdailydeportment.Christ’sbeing"withoutsin"atHisfirstadvent(Heb.4:15)meansthatHewaspersonallyandexperientiallyso,beingtheHolyOneofGod;butHisbeing"withoutsin"atHissecondadvent(Heb.9:28)importsimputativelyso,nolongerchargedwiththeguiltofHispeople.InsuchpassagesasRomans5:1;Ephesians2:8;etc.,"faith"signifiestheactandgraceoffaith,butin1Timothy3:9;4:1;Jude3,"thefaith"referstothebodyofdoctrinerevealedinScripture.

21.ThespiritualmeaningofScripture:notsimplyintheapplicationwhichmayfairlybemadeofapassage,butitsactualcontent.Wehaveinmindthosepassageswhereamaterialobjectorhistoricaltransactionadumbratedorcontemplatedspiritualobjectsandexperiences.Greatcareneedstobeexercisedhere,lestontheonehandwebesuchslavesto"literalism"thatwemissthedeepersignificanceandhigherimportofmanythingsinGod’sWord;orlestontheotherhandwegivefreereintoourimaginationand"readinto"aversewhatisnotthereor"carnalize"whatshouldbetakeninitsplainandnaturalsense.Againstbothofthoseevilstheexpositorneedstobeconstantlyonhisguard.LetitalsobepointedoutthatinnotafewinstancestheScripturespossessbothaliteralandamysticalforce,andoneofthetasksdevolvingupontheinterpreteristobringouteachofthemclearly.Afewexampleswillmakeourmeaningsimpler.

ThefirstsixversesofPsalm19containasublimedescriptionoftheperfectionsofGodastheyaredisplayedinthematerialcreation,especiallyintheheavenlybodies;yetitisquiteevidentthattheapostlePaulalsoregardedwhatistheresaidofthesunandstarsastheirbeingDivinelydesignedemblemsofthekingdomofgrace.ForinRomans10:4-17,wefindthathehadbeforehimtheuniversalpublicationoftheGospel,andthatinverse18hequotedfromPsalm19:"ButIsay,Havetheynotheard?Yes,verily,theirsoundwentintoalltheearth,andtheirwordsuntotheendsoftheworld."MinistersofChristaredesignated"stars"(Dan.12:3;Rev.1:20),forasthestarsillumineallpartsoftheearth,soevangelicalmessengersscattertheraysoflightandtruthuponthedarknessofanungodlyworld.Andasthereisnospeechorlanguagewherethe

voiceofthecelestialstarsisnotheard,fortheyaresomanytonguesproclaimingthegloryoftheirMaker,sotheministersofChristhave,atdifferentperiodsofhistory,heraldedGod’sgoodnewsineveryhumantongue.OnthedayofPentecostmenofmanynationsheardGod’sservantsspeakintheirowntonguesthewonderfulworksofGod,sothateventhenthelineoftheapostles’testimony"wentthroughalltheearth"(Acts2:9-11,andcf.Col.1:5,6,23).

Theproprietyoftheapostle’sspiritualinterpretationofPsalm19:4,isatonceapparent,anditsuppliesuswithaninvaluablekeyfortheopeningofwhatimmediatelyfollows.InthelightofMessianicpredictionsitisquiteclearthatwhatissaidinverses5and6istobeunderstood,ultimately,ofChristHimself,forinMalachi4:2,Heisexpresslycalled"theSunofrighteousness,"whoshould"arisewithhealinginHiswings."Asthesunisacelestialbody,sotheSaviourisnotaproductoftheearth(John8:23),butis"theLordfromheaven"(1Cor.15:47).ThusthePsalmistwentontosay,"Inthem[theheavens]hathHesetatabernacleforthesun."Attentionisfocuseduponthecentralluminaryinthefirmament,allthelesseronesbeingasitwerelostsightof.SoitisintheGospel:onecentralObjectaloneissetforthandmagnifiedtherein.Astheheavens,particularlythesun,exhibitthenaturalgloryofGod,sotheGospel,initsrevelationoftheSon,makesmanifestthemoralgloryofGod.MostappropriatelyistheGospellikenedtoa"tabernacle"ortent(ratherthanafixedtemple),forasIsrael’sofold,soitbothcontainsandyetveilsChrist’sglory,andisdesignedtomovefreelyfromplacetoplace,ratherthanbestationary.

"Whichisasabridegroomcomingoutofhischamber."Justasthesunintheearlymorningthrowsbackthecurtainsofhispavilion,issuingforthtodispersethesombrenessofnight,sointheGospelChristappearsasaBridegroom,removingthedarknessofunregeneracyfromHispeople,tobelovedandadmiredbyallwhobelieve."Andrejoicethasastrongmantorunarace,"fullyassuredofHistriumph(Rev.6:2)."Hisgoingforthisfromtheendoftheheaven,andhiscircuituntotheendsofit."InMicah5:2,wearetoldthatChrist’s"goingforthhavebeenfromofold,fromthedaysofeternity"(margin).Thosegoingsforthwere,first,inthateverlastingcovenantwhichisorderedinallthingsandsure,whereinHepromised"Lo,IcometodoThywill,OGod."Second,intheannouncementsofprophecy,when,fromGenesis3:15,onwards,thecurtainswerethrownbackwiderandwider,forthepersonoftheMessiahtoappearinincreasingdistinctness,untilinIsaiah53Hestoodforthfullyrevealed.Third,inthetravelsoftheGospelfromonesideoftheearthtotheother,whichwillcontinueuntilHisyetgranderappearing.WhenHeshinesintoasoul"thereisnothinghidfromtheheatthereof."Thisinterpretationisconfirmedbyverse7:

"ThelawoftheLordisperfect,convertingthesoul."TheeighthPsalmsuppliesuswithanotherexampleofapassageof

Scripturehavingadoublepurport—anaturalandalsoaspiritual.Theprincipalscopeofthatpsalm,asitsopeningandclosingversesshow,istomagnifytheCreator—byextollingthewondrousworksofHishands.AsDavidbeheldthebeautiesandmarvelsoftheheavens,hehadsuchasenseofhisownnothingnessthatheexclaimed,"Whatisman[enosh—frail,punyman],thatThouartmindfulofhim?andthesonofman[adiminutionof"man"],thatThouvisitesthim?"Thenhiswondermentdeepenedashewentontosay,"ForThouhastmadehimalittlelowerthantheangels,andhastcrownedhimwithgloryandhonor.ThoumadesthimtohavedominionovertheworksofThyhands;Thouhastputallthingsunderhisfeet."ThereinwebeholdboththesovereigntyandtheaboundinggraceofGod,insohighlyelevatingonesolowly.ThisfilledthePsalmistwithamazementandawe,thatGodshouldhaveplacedallmundanecreaturesinsubjectionuntomanratherthanuntoangels(Gen.1:28).ThereinwebeholdthegoodnessofGodtomankind,andthehighfavorconferreduponthem.Butthatbynomeansexhauststhescopeandsenseofthoseverses.

Psalm8:4-6,isquotedbytheapostleinHebrews2:6-8,wherehewasprovingfromScripturetheimmeasurablesuperiorityofChristoverangels.Hewasindeedforalittlewhile(duringtheseasonofHishumiliation)madelowerthanthey,butafterHehadtriumphantlyconcludedtheworkgivenHimtodo,GodexaltedHimfarabovethem.Thus,whatwasspokenindefinitelyof"man"byDavid,PaulmakesadefiniteandspiritualapplicationofuntoChrist,foraftersaying"weseenotyetallthingsputunderHim,"heatonceadded"butweseeJesus,"whichsignifiesthatweseeaccomplishedinHimthetermsofthatancientoracle.AllroomfordoubtonthatscoreisremovedbyPaul’snextwords,"whowasmadealittlelowerthantheangelsforthesufferingofdeath,crownedwithgloryandhonor."ThatPsalm8isaMessianiconeisfurtherseenbythepassagescitedfromitinMatthew21:16;1Corinthians15:27,whichunquestionablyappliestotheLordJesus.ThelanguageusedbyDavid,then,wasfarmorethananaturaloutburstofadmirationofGod’sworksincreation,namelyaspiritualecstasyashewasgrantedaninsightintothemysteryofgrace,thekingdomofChrist,andtheloveoftheFatheruntothepersonoftheMediator.

ButtheravishmentofDavid’sspiritwasexcitedbysomethingmorethanwhathasjustbeenpointedout:the"man"whomhecontemplatedwasthe"newman,"the"perfectman"ofEphesians2:15,and4:13—thatspiritualManofwhichChrististheHead.David’sutterancehadrespect,ultimately,notonlyunto

Christpersonal,butuntoChristmystical,fortheRedeemershareswithHisredeemedthespoilsofHisvictoryandadmitsthemtoaparticipationinHisreward.TheyareHis"joint-heirs"(Rom.8:17),anditistheirglorificationwhichPsalm8:5,6,hadinfinalview.Evennowtheangelsareinapositionofsubordinationtothem(Heb.1:14)andinacomingdaytheredeemedshallbe"crownedwithgloryandhonor.""TohimthatovercomethwillIgranttositwithMeonMythrone"(Rev.3:21,andcf.21:7).TheexaltationofChrististheguaranteeoftheChristian’s,forHeenteredheavenasthefirstfruits—theearnestofthecomingharvest.Oh,whataprospectistherehereforfaithtolayholdofandhopetoenjoynow!Ifitweremorerealtous,ifweweremoreengagedinlookingawayfromthepresenttothefuture,weshouldbefilledwithwondermentandpraise,andthepettytrialsandtroublesofthislifewouldaffectusmuchlessthantheydo.

Psalm89suppliesuswithafurtherillustrationoftheprincipleweareheretreating,andaverystrikingandimportantoneitis.HistoricallyitlooksbacktowhatisrecordedinIISamuel7:4-17,namely,thecovenantwhichtheLordmadewithDavid;yetnonewithanointedeyescanreadthatPsalmwithoutquicklyperceivingthatagreaterthanthesonofJesseisthereinview,namelyhisSaviour.InthelightofIsaiah42:1,"IhavemadeacovenantwithMyChosen,IhaveswornuntoDavidMyServant"(Ps.89:3),itisquiteclearthatthespiritualreferenceistothatcovenantofgracewhichGodmadewiththeMediatorbeforethefoundationoftheworld;compare"ThenthouspakestinvisiontoThyHolyOne"(v.19).Thisisfurtherconfirmedinwhatimmediatelyfollow:"ThyseedwillIestablishforever,andbuildupthythronetoallgenerations"(v.4),whichisnottrueofthehistoricalDavid.AsSpurgeonremarked,"Davidmustalwayshaveaseed,andtrulythisisfulfilledinJesusbeyondhishopes.WhataseedDavidhasinthemultitudewhichhavesprungfromHimwhowasbothhisSonandhisLord!TheSonofDavidisthegreatProgenitor,thelastAdam,theeverlastingFather;HeseesHisseed,andinthembeholdsofthetravailofHissoul.David’sdynastyneverdecays,butonthecontrary,isevermoreconsolidatedbythegreatArchitectofheavenandearth.JesusisaKingaswellasaProgenitor,andHisthroneiseverbeingbuiltup."AswereadthroughthisPsalm,verseafterverseobligesustolookbeyondtheliteraltothespiritual,untiltheclimaxisreachedinverse27,whereGodsaysoftheantitypicalDavid,"IwillmakeHimMyFirstborn,higherthanthekingsoftheearth."

Chapter15

1Corinthians10:1-4,furnishesanotherillustrationofwhatweareheretreating;towit,thespiritualcontentofmanypassagesinGod’sWord."Moreover,brethren,Iwouldnotthatyeshouldbeignorant,howthatallourfatherswereunderthecloud,andallpassedthroughthesea;AndwereallbaptizeduntoMosesinthecloudandinthesea;Anddidalleatthesamespiritualmeat;Anddidalldrinkthesamespiritualdrink:fortheydrankofthatspiritualRockthatfollowedthem:andthatRockwasChrist."Asamatteroffact,historically,Divinelyrecorded,theypartookofmaterialfoodanddrankofwaterwhichflowedfromaliteralrock;yetthreetimesovertheapostledeclaredthatthesamewerespiritual.InsodoingPaulwasnotmerelyintimatingthattherewasacloseanalogybetweenGod’sdealingswiththeHebrewsofoldandwithHissaintstoday:ratherwasheinsistingthatthewildernessexperiencesofIsraelafterthefleshadumbratedthesoulexperiencesofIsraelafterthespirit.ItisnotonlythattheDivineinstitutionsunderJudaismpossessedasymbolicalandtypicalsignificance,butthatChristiansenterintothespiritualsubstanceofwhichtheywerebuttheshadows.Christisouraltar(Heb.13:10),ourpassover(1Cor.5:7),ourhighpriest(Heb.4:14).InHimwearespirituallycircumcised(Col.2:11).

"ButyearecomeuntomountSion"(Heb.12:22)isalsotobeunderstoodspiritually,andnotliterally.Thatshouldbequiteobvious,yet,becauseofthegrossandcarnalideasofmodernDispensationalists,thereisneedforustolaborthepoint.Thatisoneofthemanypassageswheretheblessingsandprivilegesofthenewcovenantareexpressedinlanguagetakenfromtheold,theantitypebeingpresentedunderthephraseologyofthetype.Thus,whenChristannouncedthefreeintercoursewhichnowexistsbetweenheavenandearth,andwhichHisredemptiveworkwastoproduce,HedescribeditinwordstakenfromJacob’svision:"Verily,verily,Isayuntoyou,Hereafteryeshallseeheavenopen,andtheangelsofGodascendinganddescendingupontheSonofman"(John1:51).Veryremarkableandfullwasthatstatement,containingmuchmorewithinitthanhasbeendiscernedbythemajorityofexpositors.Itnotonlydeclaredthattherewastoberestoredablessedintercoursebetweentheholyspiritsoftheupperworldandthesaintswhilehereinthelowerone,butitalsorevealedthefoundationonwhichthatintercourserests,furnishingthekeytosuchpassagesasActs12:7,andHebrews1:14.ItistobecarefullynotedthatChristherereferredtoHimselfas"theSonofman,"atitlewhichuniformlyalludestoHisself-abasementasthelastAdam,ortosomeoftheconsequencesofHis

obedienceuntodeath.AstheresultofChrist’satoningdeath,anewandlivingwayhasbeen

openedintotheverypresenceofGod,blood-washedsinnershavingthetitletodrawnearuntoHiminfullassuranceoffaith.ButJohn1:51,teachessomethingmorethanthattheRedeemeristheunitinglinkbetweenheavenandearth,thealoneMediatorbetweenGodandmen,namelythatoneofthepreciousfruitsofHisatoningworkistherestorationofthatlong-forfeitedintercoursebetweenmenandangels.AsChristbrokedownthemiddlewallofpartitionbetweenJewsandGentilesbyHisdeathuponthecross,havingtherebyslaintheenmitywhichwasbetweenthem,soHehasalsomadeanendoftheestrangementwhichsinhadcausedbetweenholyangelsandmen:theyarebroughttogetherasthetwobranchesofonefamily,gatheredandunitedunderoneHead(Eph.1:10).BythebloodofHiscross,Christhasreconciledallthingsinheavenandinearth(Col.1:20),unitingthemtogetherinonehappyfellowship,andforthatreasondidanangelsayuntoJohn,"Iamthyfellowservant,andofthybrethrenthathavethetestimonyofJesus"(Rev.19:10).ThusJohn1:51,teachesusthatChrististheMediumofaspiritualcommunionbetweentheinhabitantsofearthandheaven,theMaintaineroftheirfellowship.

NowasChristannouncedtheonenesswhichHewouldproducebetweentheangelsandHispeoplebyanallusiontoJacob’svision,soHereferredtoparadiseas"Abraham’sbosom"(Luke16:22),andHisapostlespokeofthenewcovenant(prefiguredbySarah)as"Jerusalemwhichisaboveisfree,whichisthemotherofusall"(Gal.4:26)andtheNewTestamentsaintsas"thecircumcision"(Phil.3:3).Inlikemanner(toreturntoHeb.12:22),whenhesaid"ButyearecomeuntomountSion,anduntothecityofthelivingGod"hereferredtothespiritual"Sion,"orthatblessedandgloriousstateintowhichbelievershavebeencalledbytheGospel.Thatlanguagelooksback,ofcourse,totheOldTestament,where(accordingtothedifferentspellingsintheHebrewandCreek)itiscalled"Zion,"andwhichrepresentedorexemplifiedthehighestrevelationofDivinegraceinOldTestamenttimes.ItwastheplaceofGod’shabitation(Ps.76:2).ItwastheobjectofGod’sspeciallove,andthebirthplaceofHiselect:"TheLordloveththegatesofZionmorethanallthedwellingsofJacob.Gloriousthingsarespokenofthee,OcityofGod....AndofZionitshallbesaid,Thisandthatmanwasborninher"(Ps.87:2,3,5).Salvationandallblessingsproceedtherefrom(Ps.128:5;134:3).

Zionwasnotonlythesiteofthetemple,buttheseatfromwhichDavidreignedandruledoverthekingdomofIsrael,issuinghislawsandextendingthepowerofhisgovernmentoverthewholeoftheholyland.Assuchitadumbrated

theMessiah’skingdom.Itis(infulfillmentoftheFather’spromise)tothecelestialZionthattheLordJesushasbeenexalted(Ps.2:6,andcf.Heb.2:9),andthereHeswaysHissceptreovertheheartsofHispeople.ZioniswherethespiritualDavidisenthroned,andwhence"therodofHisstrength"goesout,notonlyinbringingHisredeemedintowillingsubjection,butbyruling"inthemidstofHisenemies"(Ps.60:2;Isa.2:3).Thus,insayingtobelieversoftheGospel,"YearecomeuntomountSion,anduntothecityofthelivingGod,"theHolySpiritassuresthemthattheyhavebeengivenapersonalinterestinallthegoodlythingssaidofSionanywhereintheScriptures:

thatthespiritualcontentofthosegoodthingsbelongstotheNewTestamentsaintsparticularly,thattheyhaveaccesstothespiritualthroneoftheantitypicalDavid—thethroneofgrace.Since"allthepromisesofGodinHim[Christ]areyea,andinHimAmen"(2Cor.1:20),thenthoseinChristhavearightandtitletoallthegloriousthingsspokenofZionintheOldTestament.CompareJoshua1:5,andHebrews13:5,6,foranillustrationofthisprinciple.

Thereisanotherclassofpassages,somewhatdifferentfromthosenoticedabove,whichneedstobeconsideredunderthisheadofthespiritualimportofversesintheWord.ThesemaybesuitablyintroducedbyastatementinRevelation11:8,"Andtheirdeadbodiesshalllieinthestreetofthegreatcity,whichspirituallyiscalledSodomandEgypt,wherealsoourLordwascrucified."Asmightwellbeexpected,evenbythosewhohaveonlyacomparativelyslightacquaintancewiththenumerousworksontheApocalypse,withtheirmanifoldinterpretations,commentatorsdifferwidelyintheirexplanationsofthisverse.Wedonotproposetoaddtotheirnumberbyattemptingtoidentifythe"twowitnesses"ortodetermineifthe"greatcity"wheretheyareslainistobeunderstoodliterallyorsymbolically,norwhetherthereferencebetosomeplaceorsomethinginthepast,thepresent,orthefuture,forsuchspeculationspossessnopracticalvalue,offeringnottheslightestaidinfightingthegoodfightoffaith.Itissufficientforourpresentpurposesimplytocallthereader’sattentiontothewordswehaveitalicized,andtopointouthowthatclauseestablishesoncemoretheprincipleofexegesiswhichwearehereillustrating.

Bysayingthatthe"greatcity"ofRevelation11:8,isspirituallycalledSodomandEgypt,theHolySpiritintimatesthatitischaracterizedbythesameevilswhichScriptureteachesustoassociatewiththoseplaces,thatthefilthinessofSodomandtheharshnessofEgypt,inembitteringthelivesofGod’speopleofold,markedthescenewherethetwowitnessestestifiedforGodandwereslainfortheirfidelity.ItisprobablethatthelanguageofRevelation11:8,containsa

designedallusiontoEzekiel16:44-59,whererepeatedmentionismadeofamysticalSodom."Mystical"wesay,forwhentheLorddeclared,"WhenIshallbringagaintheircaptivity,thecaptivityofSodomandherdaughters"(v.53),andthequestionbeaskedwhethertherewillyetbearestoringofthehistoricalSodomandtheothercitiesoftheplain,thatisbuttocarnalizewhatistobeunderstoodspiritually(byliteralizingwhatisfigurative),andwouldbetotransferthesubjecttherespokenoffromthemoralgovernmentofGodtowardmen,forthemerelynaturalreignoftheDivineprovidentialarrangementsrespectingthematerialworld.

WhentheLordsaidtotheinhabitantsofJerusalem,"Thouartthymother’sdaughter,thatlothethherhusbandandherchildren..yourmotherwasanHittite,andyourfatheranAmorite"(Ezek.16:45),HewaschargingthemwithbeingguiltyofthesameabominationsthatmarkedtheoriginaldwellersinPalestine,whoataveryearlydateapostatizedfromGod,beingamongthefirstidolatorsafterthegreatdeluge."AsIlive,saiththeLordGod,Sodomthysisterhathnotdone,shenorherdaughters,asthouhastdone,thouandthydaughters.Behold,thiswastheiniquityofthysisterSodom,pride,fulnessofbread,andabundanceofidleness"(16:48,49).GodspokethustothebacksliddenandcorruptJewishnationbecauseshetrodthepollutedwayandimitatedthesinsoftheancientcityofillfame.Todesignatethecovenantpeople"Sodom,"becausethestateandmannersoftheonewereidenticalwiththeother’s,wasoneofthemostsolemnandimpressivewaysthatcouldbetakentodescribetheirinveteratedepravityandvilecharacter.Clear,then,itisthat"Hittite,""Amorite"and"Sodom"inthoseversesarenomoretobetakenliterallythanis"David"inEzekiel34:23,or"Balaam"and"Jezebel"inRevelation2:14,20.

Onemoreillustrationofthiskindmustsuffice.WhenHisdisciplesaskedChrist,"WhythensaythescribesthatEliasmustfirstcome?"Heansweredthem,"Eliasiscomealready,"andwearetold,"ThenthedisciplesunderstoodthatHespakeuntothemofJohntheBaptist"(Matthew17:10-13).ThatisoneofthepassageswhichTheosophistsappealtoinsupportoftheirbeliefinreincarnation,andifourLord’swordsaretohetakenattheirfacevalue,thenweshouldhavetoadmitthattheylendsomecoloratleasttothattheory.LiketheDispensationalistsofourday,thescribesweregreatsticklersfortheletterofScripture,andinsistedthattheDivinepromise,"Behold,IwillsendyouElijahtheprophetbeforethecomingofthegreatanddreadfuldayoftheLord"(Mal.4:5)meantjustwhatitsaid.Hereiscertainlyanothercaseinpointwheretheinterpreterisneeded,carefullytocompareScripturewithScriptureandbringoutthespiritualpurportofthem.ThatJohntheBaptistwasnottheactualpersonof

theTishbiteisquiteclearfromhisownblankdenial,forwhenhewasasked,"ArtthouElias?"heexpresslydeclared,"Iamnot"(John1:21).Thequestionthereforeremains,WhatdidourLordsignifywhenHesaidofHisforerunner"Eliasiscomealready"?

ThatChristwasutteringaprofoundtruth,onewhichcouldbeapprehendedonlybyspiritualandDivinelyenlightenedsouls,whenHedeclaredthatJohntheBaptistwasElijah,isveryevidentfromHiswordstotheapostlesinMatthew11:13,14,"ForalltheprophetsandthelawwereprophesieduntilJohn.Andifyewillreceiveit[or"him"],thisisElias,whichwasfortocome."ThosewordsalsocontainedanindirectrebukeoftheircarnalbeliefsandsentimentsrespectingtheexpectedkingdomoftheMessiah:Hisadded,"Hethathathearstohear,lethimhear"(v.15)confirmswhatwehavejustpointedout,forthatcallwasnevermadeexceptwhensomethingdifficultforthenaturalmantounderstandwasinview.JohntheBaptistwasrejectedbyIsrael’sleaders.Herodhadbeheadedhim,andChristdeclaredthatHetooshould"suffer"(Matthew17:12),andthatwassomethingwhichillaccordedwiththeirviews.AsufferingMessiah,whoseheraldhadbeenmurdered,wasdifficulttoharmonizewiththeteachingofthescribesconcerningMalachi4:5;yetthereisnothinginthatversewhichshouldstumbleustoday,forourLordhasmadeitsmeaningquiteclear.

InadditiontotheelucidationofMalachi4:5,furnishedabove,itshouldbepointedoutthatthekeypassagewhichopensthemysteryisLuke1:17,whereitwasannouncedthatJohnshouldgobeforeChrist"inthespiritandpowerofElias"—languagewhichmanifestlysignifiesthathewasnotareincarnationoftheTishbite.Theessentialonenessofthetwomenintheircharacterandworkrenderedthehistoryoftheearlieroneaprophecyoftheother.ThelatterappearedatatimewhenconditionsweremuchthesameasthosewhichcharacterizedthestateofIsraelinthedaysofAhab.Theresemblancesbetweenthetwomenaremanyandmarked.Johnwasessentiallyapreacherofrepentance.Hewasamanofgreatausterity,garbedsimilarlytotheprophetofGilead.Realtrialwasmadeofhisfidelityalsobythehatredandpersecutionoftheungodly,buthewaszealousfortheLord,bothinreprovingsininhighplacesandinseekingtobringaboutareformationofhisnation.BothhismissionandhisdispositionwereElijah-likeincharacter.

Ereleavingthisbranchofourmany-sidedsubject,amuchmorenumerousclassofpassages,whichalsodifferconsiderablyfromthosealreadynoticed,requireourattention,namelythosewhichdelineatetheupsanddownsoftheChristianlife.Manyofthemaresetforthinplainandliteralterms,othersinhighlyfigurativeortypicallanguage.Stillothersareconcealedbehindhistorical

transactionswhichwereDivinelydesignedtoshadowforththetrialsandtemptations,thebackslidingsandfalls,theconflictsandchastenings,thehopesanddisappointments,therevivingsandrecoveringsofsaintsinthisera.Wehavelefttheseuntilthelast,notbecausetheyareoflesserimportance,butbecausetheyrequireaDivinelytaughtandmatureexpositortodealwiththem.Theycallforonewhoiswellacquaintedwithhisownheart,bothwiththeworkingsofcorruptionandtheoperationsofgracetherein,aswellasonewithaconsiderableknowledgeofGod’s"ways,"ifheistotraceoutthedifferentexperiencesofHispeopleastheyarereflectedintheScriptures.Itiscomparativelyeasytobringoutthespiritualmeaningof,say,Exodus15:23-25,orofPsalm23;butitisharder(thoughnecessary)todosowithPsalm38:9,10;63:1,2;107:17-20;Proverbs24:30-34;Isaiah17:10,11;andHosea2:14,15.

LetusnowillustratefromthehistoryofJonahasitspirituallyportraystheexperienceofmanyabacksliddensaint.TheLordgavethatprophetacommandment,butitwascontrarytohisnaturalinclinations.Hedisobeyed,seekingtoflee"fromthepresenceoftheLord"—yieldingtoself-willsapsthespiritofprayerandrelishfortheWord.Jonahwentdownintoaship—seekingthethingsoftheworld.Godbegantochastenhim,bysendingout"agreatwindintothesea"becauseofhisdisobedience.Thatoughttohavespokenloudlytohisconscience,but,alas,hewassoundasleep.JonahperceivednotthefirstmanifestationoftheDivinedispleasure,andthereforewasnottroubledoverthesame.Soitiswithabacksliddensaint:conscienceslumberswhenGodafflicts:heistoostupefiedto"heartherod."ButGodwouldnotallowJonahtoremainindifferent.Hewasrudelyarousedfromhisslumbersbytheshipmaster,lotswerecastanditfelluponJonahhimself.His"castmeforthintothesea"(1:12)wasthelanguageofthatdespondencywhichcomesupononewhenheismadetoreapthewhirlwind.YetGoddidnotdesertHiswaywardanddespairingchild:He"preparedagreatfishtoswallowupJonah"—supernaturallypreservinghim.Thesequelisblessed:saidtheerringone,"IcriedbyreasonofmineafflictionuntotheLord,andHeheardme"(2:2);yes,anddeliveredhim.

Suchare,intheiressentialfeatures,theusualexperiencesofacarnalbelieverwhoisdeterminedtohavehisownway.InHislovingkindnesstheLorddisciplinessuchaoneforhisself-willandcarnality.Whenheactslike"abullockunaccustomedtotheyoke"(Jer.31:18),andfollowsacourseofdisobedience,Godmakeshisself-pleasingplanstomiscarryandpreventshimreachingsomeTarshishonwhichhesethisheart.TheLordwillnotlongsufferanyofHisowntodoastheyplease.BytheworkingsofHisprovidence,a"greatwind"comesandthwartstheirdesiresanddesigns.IftheyfailtoseeGod’shand

thereinanddonotpenitentlyhumblethemselvesbeneathit,thenHisrodfallsstillmoreheavilyuponthem.ThenitisthattheycryuntoHimintheiraffliction.NotehowJonahlookedbeyondallinstrumentsandacknowledged,"Thouhastcastmeintothedeep"(2:3)andownedhisfolly(2:8).Inhis"IwillpaythatthatIhavevowed"(2:9)webeholdhimrestoredtoaspiritofsubmission;whilehis"salvationisoftheLord"freelyascribeshisrecoveryuntoHisgoodness.ThusJonah1and2containaspiritualpicturebothofthetrialsofafrowardsaintandofthefaithfulnessandmercyofGodinHisdealingswithhim.

Chapter16

Therearecertaintypesofmind,particularlythemysticalandfanatical,whicharepronetosubstitutefancifulconceptsforspiritualinterpretations.God’sWordrequirestobehandledwithreverentialfear,andwithmuchprayerfordiscernmentandguidance,lestwetreadonholygroundwiththeshoesofcarnalwisdom;orthenovice,strivingafteroriginality,givereintohisimagination,insteadofdisciplininghimselftoadherestrictlytotheAnalogyofFaith.EverypreacherneedstobeconstantlyonhisguardagainstsubstitutinghumaningenuityfortheteachingoftheSpirit.SatanhasevermimickedtheoperationsoftheSpirit,andcounterfeitedaspiritualopeningupoftheScripturesbywildperversionsthereof.AnearlyinstanceofthisistheKabbala,which,thoughofgreatesteemamongtheJews,aboundsinthemostabsurdexplanationsofHolyWrit.TherashallegorizingofOrigenisanotherexampletobestudiouslyavoided,forhetwistedtheplainestandsimplesttextsintothemostgrotesqueshapesormeanings.ThestrangesystemofexegesisadoptedbySwedenborgisyetanothercaseinpoint.Theimaginationneedstobebridledbybothatenderconscienceandthespiritofasoundmind.

JustsofaraswereallyvalueaspiritualinterpretationofGod’sWordwillweabominateallcounterfeits.Twoextremesaretobeguardedagainst,bothbythosewhoadvanceandthosewhoreceivesomenewexplanationofapassage:aloveofthefantasticandaprejudiceagainstwhatisnovel.Thereisamiddlegroundbetweenhastilycondemningoraccepting,namelytoweighcarefullyandprayerfullywhatispresented,testingitbyotherpassagesandbyourownexperience.Doubtlessmostofuscanrecallsomeinterpretationswhichwerenew,andwhichatfirststruckusasbeing"far-fetched,"butwhichwenowregardassoundandhelpful.IftheHolySpirithadnotinformedusthatAbraham’stwowiveswerefiguresofthetwocovenants(Gal.4:24),andthatthewordsofMosesinDeuteronomy30:11-14,weretobeunderstoodspirituallyoftherighteousnessoffaith(Rom.10:6-9),wehadconsideredsuchinterpretationsridiculous.RememberthatGodgrantslighttooneministerwhichHedoesnottoanother.Eventhoughhisexplanationcommendnotitselftoyouatthemoment,bewareofrashlycallingit"aperversionoftheScriptures,"lestthesameisbeingblessedtosomepoorchildofGodwhoseheartisfeedingonwhatyourheadrejects.

22.Doublereferenceandmeaning.Itisevertobeborneinmindthatthere

isafullness,aswellasadepth,inthewordsofGodwhichpertainsnottothoseofmen,sothatrarelywillasingleandbriefdefinitionadequatelyexplainascripturalterm.ForthatreasonwemustconstantlybeonourguardagainstlimitingthescopeofanyDivinelyinspiredstatement,andsayingthatitmeansonlysoandso.Thus,whenwearetoldthatGodmademaninHisownimageandlikeness,thosewordsprobablyhaveatleastafourfoldallusion.First,totheincarnationoftheSon,forHeisdistinctlydesignatedthe"imageoftheinvisibleGod"(Col.1:15).Second,toman’sbeingatripartitecreature,for"Godsaid,Letusmakemaninourimage"(Gen.1:26)—atrinityinunity,consistingof"spiritandsoulandbody"(1Thess.5:23).Third,inHismorallikeness,whichmanlostatthefall,butwhichisrestoredatregeneration(Eph.4:24;Col.3:10).Fourth,tothepositionassignedmanandtheauthoritywithwhichhewasinvested:"letthemhavedominionover"(Gen.1:26).Adamwasa"god"orruler,undertheLord,ofallmundanecreatures.

Inviewofwhathasbeenpointedout,itisevidentthatthefavoritedictumofDispensationalists—"applicationismanifold,interpretationbutone"—iserroneous,fortheabovearenotfourinterpretationsofthe"imageofGod"fromwhichwemaychoose,buttheactualfourfoldmeaningofthetermitself.Tosaythat"interpretationisbutone"isalsoflatlycontradictedbyourLord’sexplanationoftheparableofthesower,forwhenHedefineditstermsHegavethreeorfourdifferentsignificationstothe"thorns"—compareMatthew13:22;Mark4:18,19;Luke8:14.WeareinheartyaccordwithparagraphnineintheopeningchapteroftheWestminsterConfessionofFaith,whenitsays,"TheinfallibleruleofinterpretationofScriptureistheScriptureitself;andtherefore,whenthereisaquestionaboutthetrueandfullsenseofanyScripture(whichisnotmanifold,butone),itmustbesearchedandknownbyotherplacesthatspeakmoreclearly,"exceptthatwedissentfromthelimitationmentionedintheparentheses.WemuchprefertosidewithJosephCaryl(oneoftheframersoftheWestminsterConfession),who,whencommentingonaversethewordsofwhichweresusceptibleofvariousmeanings,andwhichhadbeendiverselyexplainedbyexpositors,said,"InaScripturewhichmay,withouttheimpeachmentofanytruth,admitdiverssense,Iwouldnotbesopositiveinoneastorejectallothers."

Evenifitweretruethatthegrammaticalmeaningofaversebeonlyone,neverthelessitmayhaveadoublereference,asiscertainlythecasewithsomeofthepropheciesinHolywrit,whichpossessamajorandaminorfulfillment.InhisintroductiontothebookofRevelationinEllicottscommentary,whenwritinguponprophecy,itsannotatorsaid,"ThewordsofGodmeanmorethan

onemanoroneschoolofthoughtcancompass.TherearedepthsofTruthunexploredwhichliebeneaththesimplestsentences.Justaswearewonttosaythathistoryrepeatsitself,sothepredictionsoftheBiblearenotexhaustedinoneorevenmanyfulfillments.Eachprophecyisasinglekeywhichunlocksmanydoors,andthegrandandstatelydramaoftheApocalypsehasbeenplayedoutperchanceinoneagetoberepeatedinthenext."Wegreatlyfearthatitisnothingbutnarrow-mindedpartisanshipwhichhascausedsomanytodisdainsuchaconcept,andmadethemrejectallotherinterpretationswhichaccordnotwiththeirownparticularsystem.Davidsaid,"Thycommandmentisexceedingbroad"(Ps.119:96):letusseetoitthatwedonotcontractorlimitthesame.

TheFather’sdeclarationconcerningHisSon"ByHisknowledgeshallMyrighteousservantjustifymany"(Isa.53:11)certainlyhasadoubleforce:the"knowledge"HepossessesandtheknowledgewhichHeimparts.AsMantonpointedout,"itmaybetakeneitherway:actively,fortheknowledgewhichHeshallgiveout;passively,forourapprehensionofChrist,"fortheformerwithoutthelattercannotjustifyus."ByHisknowledge"canberegardedbothsubjectivelyandobjectively.First,byHisownpersonalknowledgeoftheFather(John17:25),whichwasthegroundofwhatHeimparteduntomen(John3:11)fortheirsalvation.Second,foroursavingknowledgeofHim—receivedfromHim.InsteadofquibblingastowhetherornotIsaiahintendedtoincludeeachofthosemeanings,letusbethankfulthathewasguidedtouselanguagewhichincludedbothsenses.Again,ourLord’sfigurativeexpressionwhenHedeclaredthat"thegatesofhell"shouldnotprevailagainst"HisChurch"(Matthew16:19)admitsofadoublereference:deathIsa.38:10)andthepowerofevil.Deathandthegravehaveprevailedovereveryhumaninstitution,butnotsooverChrist(Acts2:27),orHisChurch(Ps.72:17;Matthew28:20),norshallanyweaponformedagainstherprosper(Isa.54:17)—meaningssodissimilararenomoresurprisingthanthesymbolicalapplicationoftheword"lion"toSatan(1Pet.5:8)andtoChrist(Rev.5:5).

"Whereforethenserveththelaw?Itwasaddedbecauseoftransgressions"(Gal.3:19).Thatansweradmitsoftwodifferentsignifications.First,theimmediatepurposeintheLaw’sbeingformerlyproclaimedandenforcedsubsequentlytothepromisedinheritancetoAbrahamandhisseedwastoplaceabridleuponthecarnalityoftheHebrewsandchecktheirsinning—bymakingknowntothemGod’swillandthefearfulpenaltyoffloutingHisauthority.Second,itsultimatedesignwastopreparethewayforChrist,bydemonstratingtheirneedofHimbecauseoftheirawfulguilt.The"becauseoftransgressions"isintentionallygeneralenoughtoincludeboth:tosuppresstransgressions,tomake

manifesttransgressors.Sotoothenextversehasadualmeaning:"Nowamediatorisnotamediatorofone[party]butGodisone."Inviewofthecontext(v.10onwards,especially16-19),"Godisone"signifiesfirst,thatHispurposeisimmutable.HisdesignwasthesameinboththeAbrahamicandSinaiticcovenants—theLawbeinggivenwithagraciousendinview,topavethewayfortheSaviour:hencethequestionandanswerinverse21.Yetinviewofthewholecontextitisequallyclear,second,that"Godisone"meansthatHismethodofsalvationremainsunalteredthroughalldispensations."IsHetheGodoftheJewsonly?isHenotalsooftheGentiles?Yes,oftheGentilesalso:seeingitisoneGod,whichshalljustifythecircumcisionbyfaith,andtheuncircumcisionthroughfaith"(Rom.3:29,30).

Whathasjustbeennoticedleadsustopointoutthattheterms"Israel,""Jew,"and"seedofAbraham"allhaveatwofoldallusion.Theexpression"Israelaftertheflesh"(1Cor.10:18)isobviouslyadiscriminatingone,andwouldbemeaninglessweretherenoIsraelafterthespirit,thatisregeneratedIsrael,"theIsraelofGod"(Gal.6:16).The"Israelaftertheflesh"werethenaturaldescendantsofAbraham,whereasthespiritualIsrael,whetherJewsorGentiles,arethosewhoarebornagainandworshipGodinspiritandintruth.WhenthePsalmistdeclared"TrulyGodisgoodtoIsrael,eventosuchasareofacleanheart"(73:1),hecertainlydidnotrefertothefleshlydescendantsofJacob,forthegreaterpartofthemlacked"acleanheart"!WhenourLordsaidofNathanael,"BeholdanIsraeliteindeed,inwhomisnoguile"(John1:47),HeobviouslymeantverymuchmorethanonewhoproceedednaturallyfromJacob.HislanguagewasasdistinguishingaswhenHesaid,"IfyecontinueinMyword,thenareyeMydisciplesindeed"(John8:31)."AnIsraeliteindeed"connotedagenuinesonofthespiritualIsrael,amanoffaithandprayer,holyandhonest."Inwhomisnoguile"suppliesfurtherconfirmationthatasavedcharacterwasthereinview(comparePs.32:1).

WhenChristsaid,"IamnotsentbutuntothelostsheepofthehouseofIsrael"(Matthew15:24),HecouldnotintendthefleshlydescendantsofJacob,for,asmanyScripturesplainlyshow(Isa.42:6;Rom.15:8,9),HewassentuntotheGentilesalso.No,the"lostsheepofthehouseofIsrael"thereimportedthewholeelectionofgrace."Andasmanyaswalkaccordingtothisrule,peacebeonthem,andmercy,andupontheIsraelofGod"(Gal.6:16)couldnotpossiblyrefertothenation,forGod’swrathwasonthat—itisontheIsraelchosenbytheFather,redeemedbytheSonandregeneratedbytheSpiritthatDivinepeaceandmercyrest."NotasthoughthewordofGodhadtakennoneeffect.FortheyarenotallIsrael,whichareofIsrael"(Rom.9:6).TheJewserroneouslyimagined

thatthepromiseswhichGodhadmadetoAbrahamandhisseedpertainedonlytohisnaturaldescendants:hencetheirclaim"wehaveAbrahamtoourfather"(Matthew3:9).Butthosepromiseswerenotmadetomenaftertheflesh,buttomenafterthespirit,theregenerate,theyalonebeingthe"childrenofthepromise"(Rom.9:8).God’spromisestoAbraham,IsaacandJacobweregiventothemasbelievers,andtheyarethespiritualpropertyandfoodofbelievers,andnoneelse(Rom.4:13,16).Untilthatfactbegrasped,weshallbeallatseawiththeOldTestamentpromises(cf.2Cor.1:20,and7:1;2Pet.1:4).

"Knowyethereforethattheywhichareoffaith,thesamearethechildrenofAbraham"(Gal.3:7).ThechildrenofAbrahamareoftwokinds,physicalandspiritual:thosewhoarehisbynature,andthosewhoareconnectedwithhimbygrace."Tobethechildrenofapersoninafigurativesenseisequivalentto‘resemblehimandtobeinvolvedinhisfate,’goodorbad.Tobe‘thechildrenofGod’istobelikeGod,andalso,astheapostlestates,itistobe‘heirsofGod.’Tobe‘thechildrenofAbraham’istoresembleAbraham,toimitatehisconductandtosharehisblessedness"(JohnBrown).Sotobe"thechildrenofthewickedone"(Matthew13:38)istobeconformedtohisvileimage,bothincharacterandinconduct(John8:44),andtosharehisdoom(Matthew15:41).ChristsaidtothecarnalJewsofHisday,"IfyewereAbraham’schildren,yewoulddotheworksofAbraham"(John8:39).Itishisspiritualchildrenwho"walkinthestepsofthatfaithwhichhehad"(Rom.4:12)andwhoare"blessedwithfaithfulAbraham"(Gal.3:9).WemustbeunitedtoChrist,whois"theSonofAbraham"(Matthew1:1),inordertoenterintotheblessingswhichGodcovenanteduntothepatriarch.Thedoublesignificanceoftheexpression"children"or"seedofAbraham"wasplainlyintimatedatthebeginning,whenGodlikenedhisseedtothestarsoftheheavensandthesandwhichisupontheseashore(Gen.22:17).

Inlikemanner,theword"Jews"isappliedtotwoverydifferentclassesofpeople,thoughfewtodaywouldthinksoiftheyconfinedthemselvestotheministryofaclasswhopridethemselvesonhavingmorelightthanthemajorityofprofessingChristians.Nevertheless,suchisunequivocallyestablishedbythedeclarationofRomans2:28,29:"ForheisnotaJew,whichisoneoutwardly;neitheristhatcircumcision,whichisoutwardintheflesh:ButheisaJew,whichisoneinwardly;andcircumcisionisthatoftheheart,inthespirit,andnotintheletter;whosepraiseisnotofmen,butofGod."Surelynothingcouldbeplainerthanthat,andinthelightofsuchastatementitseemspassingstrangethattherearethose—boastingloudlyoftheirorthodoxy,andbitterlycondemningallwhodifferfromthem—whoinsistthattheterm"Jew"pertainsonlytothenaturaldescendantsofJacob,andridiculetheideathatthereisanysuchthingasa

spiritualJew.ButwhenGodtellsus,"heisaJew,whichisoneinwardly,"Hemanifestlymeansthatthetrue"Jew,"theantitypicalone,isaregeneratedperson,whoenjoysthe"praise"orapprobationofGod.

Itisnotonlychildish,butmisleading,toaffirmthat"Israel"meansIsraeland"Jew"meansJew,andthatwhenGod’sWordmakesmentionofJerusalemorZionnothingelseisreferredtothanthoseactualplaces.Thosewhomakesuchassertionsarebutdeceivingthemselves(andotherswhoaregullibleenoughtoheedthem)bythemeresoundofwords.Aswellaverthat"flesh"signifiesnothingmorethanthephysicalbody,that"water"(John4:14)refersonlytothatmaterialelement,orthat"death"(John5:24)signifiesnothingbutphysicaldissolution.Thereisanendofallinterpretation—bringingoutthesenseofScripture—whensuchafoolishattitudebeadopted.Eachversecallsforcarefulandprayerfulstudy,sothatitmaybefairlyascertainedwhichtheSpirithasinview:thecarnalIsraelorthespiritual,theliteralseedofAbrahamorthemystical,thenaturalJewortheregenerate,theearthlyJerusalemortheheavenly,thetypicalZionortheantitypical.GodhasnotwrittenHisWordinsuchawaythattheaveragereaderismadeindependentofthathelpwhichHehasdesignedtogivethroughHisaccreditedteachers.

WecanwellimaginethoseofourreaderswhohavesatundertheerrorsofDispensationalismsaying,"Allofthisseemsveryconfusing,forwehavebeentaughttodistinguishsharplybetweenIsraelandtheChurch,theonebeinganearthlypeopleandtheotheraheavenly."Ofcourse,Israelwasan"earthlypeople":sotooweretheEgyptians,theBabylonians,andalltheotherinhabitantsofthisworld.ThiswriterandhisChristianreadersarealsoan"earthlypeople,"forneithertheirbodiesnortheirsoulshaveyetbeenremovedtoheaven.Inreply,theobjectorwillsaythatitwasIsrael’sinheritancewhichwasanearthlyone.Butweask,wasit?Wastheinheritanceofthepatriarchsanearthlyone?Hebrews11:14-16,plainlyshowsotherwise,fortherewearetold"theyseekacountry,"thataftertheyhadenteredthelandofCanaan"nowthey[Abraham,IsaacandJacob]desireabettercountry,thatis,anheavenly."WastheinheritanceofMosesanearthlyone?LetHebrews11:26,makeanswer:"EsteemingthereproachofChristgreaterrichesthanthetreasuresinEgypt:forhehadrespectuntotherecompenceofthereward,"namelytheeternalone(cf.Col.3:24)!WasDavid’sinheritanceamundaneone?Ifso,howcouldhespeakofhimselfas"astrangerintheearth"(Ps.39:12;119:119)?Psalm73:25showswhathisheartwassetupon.

ItisnotsufficienttoaffirmthatIsrael’sinheritancewasanearthlyone:which"Israel"mustbedefinitelystated,andalsowhattheinheritance

adumbrated.AstheportionwhichJehovahappointed,promised,andgavetoAbrahamandhisdescendants,thatlandofCanaanhas,throughouttheChristianera,beenrightlyregardedasfiguringtheheavenlyinheritance,towhichthemembersofChristarejourneyingastheypassthroughthissceneofsinandtrial.InordertoobtainthecompletetypicalpictureofthevariedspiritualexperiencesandexercisesofGod’selectastheyweresovividlyforeshadowedofold,wehavetotakeintoaccountnotonlythehistoryoftheHebrewsinEgyptandtheirwildernessjourneyings,butalsowhatwasdemandedoftheminordertomaketheirentranceintoandoccupationofthelandofCanaan.AswehavesofrequentlypointedoutinourarticlesonthelifeandtimesofJoshua,Canaanisalsotobecontemplatedfromtwostandpoints,naturalandspiritual:spiritually,asportrayingtheheritageofregeneratedIsraelites,whichheritageistobeappropriatedandenjoyednowbyfaithandobedience,butwhichwillnotbefullyenteredintountilteJordanofdeathhasbeencrossed.Admittedly,greatcarehastobetakenwiththeAnalogyofFaith.

ThoughCanaanwasadivinegifttothenaturalIsrael,neverthelesstheiroccupationthereofwastheresultoftheirownprowess.ItwasindeedbestoweduponthembyfreegiftfromGod,yetithadtobeconqueredbythem.ThereinwasaccuratelyshadowedforthwhatisnecessaryinordertomakeanentranceintotheheavenlyCanaan.ThebookofJoshuanotonlydisplaysthesovereigngraceofGod,exhibitsHiscovenantfaithfulness,andthemightypowerwhichHeputsforthonbehalfofHispeople,butitalsomakesknownwhatHerequiredfromtheminthedischargeoftheirresponsibility,andshowsthattheLordonlyfoughtforHispeoplewhiletheyremainedinentiredependenceonandwereincompletesubjectiontoHim.Therewereformidableobstaclestobesurmounted,fierceandpowerfulfoestobevanquished,ahardandprotractedwarfaretobewaged,andonlywhiletheyactivelyconcurreddidtheLordshowHimselfstrongontheirbehalf."ForifyeshalldiligentlykeepallthesecommandmentswhichIcommandyou,todothem,tolovetheLordyourGod,towalkinHisways,andtocleaveuntoHim;thenwilltheLorddriveoutallthesenations....Everyplacewhereonthesolesofyourfeetshalltreadshallbeyours"(Deut.11:22-24).Thatwasnotthe"if"ofuncertainty,buthadtodowiththeiraccountability—asthe"if"ofJohn8:31,51;Colossians1:23andHebrews3:6,14hastodowithours.

TheChurch’sinheritanceiswhollyofdivinegraceandmediatorialpurchase,yetitisnotenteredintobytheheirsofpromisewithoutarduouseffortsontheirpart.Thereisthestraitgatetobeenteredandthenarrowwaytobetrodden(Matthew6:13,14).Thereisaracetoberunwhichcallsfor

temperanceinallthings(1Cor.9:24-26).Thereisafighttobefought(1Tim.6:12;2Tim.4:7),andinordertobesuccessfulthereinwehavetotakeuntous"thewholearmorofGod"(Eph.6:13)andmakedailyuseofthesame.Thereisaceaselessconflictwiththefleshtobeengagedin(al.5:17),aDeviltobesteadfastlyresistedinthefaith(1Pet.5:8,9),analluringandopposingworldtobeovercome(Jam.4:4;1John5:4).Whileitisblessedlytruethat"wewhichhavebelieveddoenterintorest"(Heb.4:3).Christ’syokeistakenuponus,neverthelessthedivineinjunctionremains,"letuslaborthereforetoenterintothatrest"(Heb.4:11)whichawaitsusonhigh,andofwhichthelandflowingwithmilkandhoneywastheemblem.

Chapter17

23.Thelawoforder.God’sWordislikeHisworks:designeddispositionandminuteprecisioncharacterizingitthroughout.If"toeverythingthereisaseason,andatimetoeverypurposeunderheaven"(Eccl.3:1)inthenaturalworld,assuredlythesameholdsgoodinconnectionwiththespiritualrealmandallthatpertainsthereto.EventhosewhomakenoclaimtobeingChristiansrecognizeandacknowledgethat"orderisheaven’sfirstlaw."GodisaGodoforder,andmostunmistakablyisthatfactdisplayedallthroughHolyWrit.Everythingthereinismethodicallyarrangedandinitsproperplace:changethatarrangementandconfusionanderroratonceensue.ThusitisofdeepimportancethatwepaycloseattentiontotheorderinwhichTruthhasbeensetforthbytheomniscientSpirit.Thekeytomanyaverseistohefoundinnotingthepositionitoccupies,itscoherencewithwhatprecedes,itsrelationtowhatfollows.

Whetheritscontentsheconsideredhistorically,doctrinally,ortypically,GenesismustopentheWord,foritisthebookofbeginnings.Ithasbeenaptlycalled"theseed-plotoftheBible,"forinitistobefoundingermformalmosteverythingwhichisafterwardsmorefullydevelopedinthebookswhichfollow.Doctrinally,itsthemeisthatofDivineelection,whichisthefirstactofGod’sgraceuntoHispeople.ThencomesExodus,whichtreatsofredemptionbypurchaseandpower(6:6;15:13).Thethirdbook,asmightheexpected,viewsGod’speopleasonresurrectionground,beingnotsomuchdoctrinalasexperientialinitscharacter.Leviticusshowswhatweareredeemedunto,havingforitsthemefellowshipandworship:itskeyishungonthedoor—theLordspeakingoutofthetabernacle(1:1).Thefourthbookdealswiththepracticalsideofthespirituallife,tracingoutthehistoryofthebelieverinthisworld—forfouristhenumberoftheearth."Thewilderness"(1:1)isasymboloftheworldinitsfallencondition,theplaceoftestingandtrial.Itsubjectisthewalkandwarfareofthesaints.

ThepositioningofthosefourbooksclearlymanifestsdesignintheDivineworkmanship,andteachesustheorderinwhichtheTruthshouldbepresented.AnequallystrikingillustrationisseeninthejuxtapositionandorderofthelasttwobooksofSolomon,forthethemeofEcclesiastesisunquestionably:"Nosatisfactiontobefoundunderthesun,"whilethatoftheCanticlestellsof"fullsatisfactionintheSon":overtheonemaybeinscribed:"Whosoeverdrinkethofthiswater[thecisternsoftheworld]shallthirstagain";overtheother:"But

whosoeverdrinkethofthewaterthatIshallgivehimshallneverthirst"(John4:14).In2Timothy3:16,PaulinformsusthattheScripturesareprofitable"fordoctrine,forreproof,forcorrection,forinstructioninrighteousness,"andthatistheveryorderwhichhehasfollowedinhisepistles.ForRomansisadoctrinaltreatise,theCorinthianepistlesareproofofdisordersintheassembly,Galatiansacorrectingoferroneousteaching,andEphesiansdescribesthatwalkwhichaloneisworthyofachildofGod.

NotonlyarethebooksintheBibleunerringlypositioned,butthecontentsofeacharearrangedinlogicalandnecessarysequence.ThusitisintenselyinterestingtomarkhowthateachofthepatriarchsinGenesisshadowedforthsomedistinctandfundamentaltruthconcerningthebeliever.InAbrahamwehaveillustratedthatofDivineelectionandeffectualcalling.InIsaacwehaveportrayedDivinesonship(byasupernaturalbirth)andthelifeofsubmissiontoGod’swill.InJacobwehavepicturedtheconflictbetweenthefleshandthespirit:thetwonaturesinthebeliever,intimatedbyhisdualname,Jacob—Israel.InJosephwehaveexemplifiedthegrandtruthofheirship:followingaseasonoftrial,maderulerofEgypt.Thusthehistoricalorderisalsothedoctrinalandexperiential,progressiveandclimacteric.ThefivegreatofferingsofLeviticus1-5typifyasmanydistinctaspectsofthepersonandworkoftheLordJesus,andinvaluableinstructionistobeobtainedbyponderingthesequenceofthem.

Psalms22,23,and24presentuswithasignificantandblessedtriad,especiallyasChristisseeninthem.Inthefirst,webeholdHimsufferingforHispeople;inthelastweseeHimastheKingofgloryreceivingaroyalwelcomeintoheaven,andarefurnishedwithadelineationofthecharacteristicspossessedbythosewhomHefitstodwellwithHimthere;whileinthecentraloneweareshownhowgraciouslyHeministerstoandprovidesforHissheep(whomHeisleadingtothecelestialfold)duringtheintervaltheyareleftonearth.InPsalm22webeholdthe"goodShepherd"(John10:11),in23the"greatShepherd"(Heb.13:20),in24the"chiefShepherd"(1Pet.5:4).Again,ifitbeessentialtothebeliever’scomfortthat,findingRomans7accuratelydescribeshisspiritualexperience,hisfaithshouldlayholdoftheDivineassurancesofRomans8,itisequallynecessarythatpreachersnotonlyholdfasttotheabsolutesovereigntyofGodinelectionandreprobationassetforthinRomans9;butthattheyalsoproclaimthefreeofferoftheGospeltoallmenandenforcetheirresponsibilitytoacceptthatoffer,aspresentedinRomans10.

Whathasbeenexemplifiedintheaboveparagraphsappliesnotonlyinthegeneral,butisequallytrueindetail.Forexample,thearrangementofthetencommandmentsofthemorallaw(whichcomprehendthesumofrighteousness)

isprofoundlysignificant.Theywerewrittenontwotablesofstone,tointimatethattheyfallintotwodistinctgroups.ThefirstfourconcernourresponsibilityGodward,thelastsixofourobligationsmanward.VainisittopretendthatwearesincereworshippersofGodifthedutiesofloveuntoourneighborsbeneglected;equallyworthlessisthatprofessionofpietywhich,whileabstainingfromcrimesagainstourfellows,withholdsfromtheMajestyofheaventhehonorandglorywhichareHisdue.Again,thefiveexhortationscontainedinPsalm37:1-7arearrangedinlogicalandinevitableorder.WemustceasefromfretfulnessandenvyifwewouldtrustintheLord,andwemusttrustinHimbeforewecandelightinHim,andthatisnecessaryinordertohaveaconfidentcommittingofourwayuntoHim,andrestinginandwaitingpatientlyforHim.

TheorderofthebeatitudesinMatthew5:3-11,isfullofvaluableinstruction,andwemissmuchbyfailingtoattendcloselythereto.Inthefirstfourweareshowntheheart-exercisesofthosewhohavebeenawakenedbytheSpirit.First,thereisasenseofneed,arealizationoftheirnothingnessandemptiness.Second,thereisajudgingofself,aconsciousnessofguiltandsorrowingovertheirlostcondition.Third,anendofattemptingtojustifythemselves,anabandonmentofallpretencestopersonalmerit,atakingoftheirplaceinthedustbeforeGod.Fourth,theeyeofthesoulisturnedawayfromselftoAnother:theyareconsciousoftheirdireneedofsalvation.Thenextfourdescribethefruitsfoundintheregenerate.Thus,inthosebeatitudesChristgivesthedistinguishingbirthmarksofthosewhoarethesubjectsofHiskingdom,andmakesknowntheonesonwhomGod’sbenedictionrests.

WhatanointedeyecanfailtoseetheperfectorderofthemodelprayerChristhasgivenHisdisciples?InitHehassupplied,asimplebutcomprehensivedirectory:revealinghowGodistobeapproachedbyHischildren,theorderinwhichtheirrequestsaretobepresented,thethingstheymostneedtoaskfor,andthehomagedueuntoHim.Everyaspectofprayerisincluded:adoration,supplication,argumentation.EveryclauseinitoccursintheOldTestament,denotingthatourprayersmustbescripturaliftheyaretobeacceptable(1John5:14).Itspetitionsareseveninnumber,showingthecompletenessoftheoutlineherefurnished.Allitspronounsareintheplural,teachingtheChristianthattheneedsofhisbrethrenandsisters,andnotmerelyhisown,shouldbebeforehimwhenhebowsatthethroneofgrace.

Letthestudentpaycloseattentiontotheorderfollowedintheseadditionalexamples,whichweleavehimtoworkoutforhimself.ThemiraclesofChristinMatthew8and9.ThesevenparablesinMatthew13.ThesevenfoldresultofjustificationassetforthinRomans5:1-11.Thesevengracesof2Peter1:5-7,the

presenceandcultivationofwhichenablesthesainttomakehiscallingandelectionsurebothtohimselfandhisfellows,forthe"thesethings"ofverse10arethosementionedinverses5-7.EverythinginScriptureisaccordingtodefinitedesign.

ThespecialdesignofLukewastosetforththeperfectionsofourLord’shumanity,anditisveryblessedtotraceoutthedifferentpassagesinhisGospelwhereChristisseenasaManofprayer."Itcametopass,thatJesusalsobeingbaptized,andpraying,theheavenwasopened"(Luke3:21).Lukeistheonlyonewhosuppliesthissignificantdetail,andamostpreciousoneitis.TheSaviour’sbaptismmarkedtheendofHisprivatelife,andthebeginningofHisofficialmission.AndherewelearnthatHewasintheactofdevotionattheveryoutsetofHispublicministry.HewasengagedindedicatingHimselfuntoGod,seekinggraceforthestupendousworkthatlaybeforeHim.ThusthefirstsightwhichthemultitudehadofHimwasinprayer!"AndHewithdrewHimselfintothewilderness,andprayed"(v.16).ThisoccurredjustafterHismiraclesofmercy,whentherewent"afameabroadofHim:andgreatmultitudescametogethertohear,andtobehealedbyHim."Hisresponsetothisshowofpopularitywasstriking,andfullofinstructionforHisservants.Heretiredfromtheacclaimsofthemasses,andgotalonewithGod.Again,"Hewentoutintoamountaintopray,andcontinuedallnightinprayertoGod"(Luke6:12).ThisfollowedimmediatelyafterthescribesandPhariseeswere"filledwithmadness"againstHim,andrightbeforeHeselectedthetwelve.OurRedeemermadenoattempttofightHisenemies,butretiredtocommunewiththeFather.Beforecallingtheapostles,HespentthenightpetitioningGod.

"Anditcametopass,asHewasalonepraying,HisdiscipleswerewithHim:andHeaskedthemsaying,WhomsaythepeoplethatIam?"(Luke9:18).ThiswasjustfollowingHisfeedingofthemultitude:afterengaginginpublicduty,Hewithdrewinordertohaveprivatedevotion.WemayinferfromthequestionwhichHeaskedHisdisciplesthattheunbeliefofmenwasbeginningtocastashadowuponHissoul,andthatHenowsoughtreliefandstrengthfromabove."Andwentupintothemountaintopray.AndasHeprayed,thefashionofHiscountenancewasaltered,andHisraimentwaswhiteandglistening"(Luke9:28,29).ItwaswhileengagedinprayerthatChristwastransfigured—howsignificant,andinstructive!"Anditcametopass,that,asHewasprayinginacertainplace,whenHeceased,oneofHisdisciplessaiduntoHim,Lord,teachustopray"(Luke11:1).Thisisoneofthepassages(seealsotheMessianicPsalms)whichgivesussomeinsightintothenatureofHissupplications.AstheyheardHim,thedisciplesfelttheyknewnothingaboutprayer!"Andthe

Lordsaid,Simon,Simon...Ihaveprayedforthee,thatthyfaithfailnot"(Luke22:31,32).TherewebeholdHimasthegreatHighPriestmakingintercessionforoneofHisown.AndHe"kneeleddownandprayed,saying,Father,ifThoubewilling,removethiscupfromMe:nevertheless,notMywill,butThine,bedone"(Luke22:41,42).Thereistheclimaxofprayer:completesurrendertoandacquiescenceintheDivinewill.

InthesevenmiraclesrecordedinJohn’sGospelwemaydiscernastrikingorderofthoughtastheyportrayChristcommunicatinglifetoHispeople.InHisturningofthewaterintowineattheCanamarriagefeast(2:6-11)weareshown,symbolically,ourneedoflife—Christsupplyingwhatwaslacking.Inthehealingofthenobleman’sson(4:47-54),whowas"atthepointofdeath,"wehavepicturedthebestowmentoflife.Inthehealingoftheimpotentman(5:3-9)webeholdthepoweroflife,enablingahelplesscrippletoriseupandwalk.Inthefeedingofthemultitude(6:11)weseehowgraciouslyChristsustainsourlife.InHisgoingtothefearfuldisciplesonthestorm-sweptseawewitnessHimdefendingtheirlives,deliveringthemfromdanger.IntheresponsemadebytheblindmanwhoseeyesChristopened(9:7,38)welearnwhatistohetheoccupationoflife—heworshippedHim:inthisway,supremely,wearetoemploythenewnature.IntheraisingofLazarusfromthesepulchre(11:44)wehavetheconsummationoflife,fortheresurrectionofthesaintsisthepreludetotheireternalfelicity.

TheteachingofourLordconcerningtheHolySpirit’soperationswithinandtowardthesaintsfollowsaninstructiveandaclimactericorder.First,Hemadementionofbeing"hornoftheSpirit"(3:6,8),forquickeningisHisinitialoperationupontheelect.Second,bymeansoffigurativelanguage(cf.3:5),HespokeoftheSpirit’sindwelling:"thewaterthatIshallgivehimshallheinhimawellofwaterspringingupintoeverlastinglife"(4:14).Third,Hedeclaredthatthereshouldheabreakingforthofthesame,andarefreshingofothers:"outofhisbelly[orinnermostpart]shallflowriversoflivingwater.ButthisspakeHeoftheSpirit"(7:38,39).Fourth,HepromisedthattheblessedSpiritshouldhetheirspermanently:"IwillpraytheFather,andHeshallgiveyouanotherComforter,thatHemayabidewithyouforever"(14:16).Fifth,HeannouncedthattheSpiritwouldfullyinstructthem:

"Heshallteachyouallthings"(14:26).Sixth,HedeclaredthattheSpiritshouldbothtestifyofHimandequipthemtotestifyuntoHim:"ButwhentheComforteriscome,whomIwillsenduntoyoufromtheFather,eventheSpiritoftruth,whichproceedethfromtheFather,HeshalltestifyofMe:andyealsoshallhearwitness"(15:26,27).Seventh,ChristassertedthattheSpiritshould

magnifyHim:"HeshallglorifyMe:forHeshallreceiveofMine,andshallshowituntoyou"(14:14),makingMealtogetherlovelyinyoureyes.

Chapter18

24.Thelawofcauseandeffect.Bythiswemeantheobservingandtracingoutoftheconnectionwhichexistsbetweencertainnotableeventsinthelifeofanindividualornationandwhatleduptothesame.Forinstance,theclosingeventsrecordedinthesadhistoryofLotstartleandstaggerusbytheirdeplorableandrevoltingnature;yetifwecarefullyponderallthatpreceded,thenthetragicfinalecanalmostbeanticipated.Ortakethebetter-knowncaseofSimonPeter’sdenialofChrist,whichseemstobealtogetheroutofkeepingwithwhatweknowofhischaracter.Strangeindeedistheanomalypresented:thattheonewhofearednottostepoutoftheshipandwalkontheseatohisbelovedMaster,andwhoboldlydrewhisswordandsmoteofftheearofthehighpriest’sservantwhenastrongforcecametoarresttheSaviour,shouldtrembleinthepresenceofamaid,andbeafraidtoowntheLordJesus!Nevertheless,hismelancholyfallwasnotanisolatedeventhavingnorelationtowhathadgonebefore:ratherwasitallofapiecewithhispreviousattitudeandactions,beingthelogical,andvirtuallytheinevitable,sequeltothem.Theseareexamplesofanumerousclassofcases,andtheyshouldbecarefullyborneinmindaswereadthebiographicalportionsofScripture.

Thisprincipleofinterpretationwillbethemoreeasilygraspedwhenwepointoutthatitismuchthesameasthelawofsowingandreaping.Thatlawoperatesnow,inthisworld,anditisanimportantpartoftheexpositor’stasktoobserveitsoutworkinginthelivesofbiblicalcharacters.ConsiderthensomeofthedetailsrecordedaboutLotbeforehiscareerendedamidthedarkshadowsofhismountaincave.AftertheinitialreferencetohiminGenesis11:31,nothingissaidabouthimuntilafterAbraham’ssorrysojourninEgypt.ItappearsthatLotcontractedEgypt’sspiritandacquiredatasteforitsfleshpots.InGenesis13:6,7,wereadofastrifebetweentheherdsmenofAbrahamandLot:theLord’slaterrewardingoftheformerandthesubsequentconductofthelatterseemclearlytointimatewhichofthemwastoblame.TheproposalthatAbrahammadetohisnephew(13:8,9)wasamostgenerousoneandLot’scarnalityatonceappearedintheadvantagehetookofit.Insteadofleavingthechoicetohisuncle,Lotyieldedtothelustoftheeyes,andchosetheplainofJordan,whichwaswellwateredand"likethelandofEgypt"!Next,he"pitchedhistenttowardSodom"(13:12).Thenhewentand"dweltinSodom"(14:12),forsakingthepilgrim’stentfora"house"(19:3).Therehesettleddown,becameanalderman,sittinginits"gate"(19:1),whilehisdaughtersmarriedmenofSodom.

LetusinasimilarwaybrieflytracetheseveraldownwardstepswhichledtoPeter’sawfulfall.Therewasfirsthisself-assuranceandproudboastwhenhedeclared,"Althoughallshallbeoffended,yetwillnotI"(Mark14:29).Wedoubtnothissincerityonthatoccasion,butitisclearthatherealizednothisinstability.Self-ignoranceandself-confidenceeveraccompanyeachother;notuntilselfbereallyknownisitdistrusted.Second,hefailedtocomplywithhisMaster’sexhortation,"watchyeandpray"(Mark14:38-40),andinsteadwenttosleepagain—itisonlyafeltsenseofweaknesswhichcausesoneearnestlytoseekstrength.Third,hedisregardedChrist’ssolemnwarningthatSatandesiredtoseizeandsifthim(Luke22:31,33).Fourth,webeholdhimactingintheenergyofthefleshindrawingthesword(John18:10).Naturally,hemeantwell,butspiritually,howdullhisperceptions:howcompletelyoutofplacewashisweaponinthepresenceofthemeekandlowlySaviour!NowonderwearenexttoldthathefollowedChrist"afaroff"(Matthew26:58),forhewasentirelyoutofthecurrentofHisspirit.Solemnisittoseehimdisregardingtheprovidentialwarningofthecloseddoor(John18:16).Hewascoldspirituallyaswellasphysically,buthowpathetictoseehimwarminghimselfattheenemy’sfire(John18:18).Thathe"satdown"insuchcircumstances(Mark14:54)showshowseriouswashisdecline.Allofthesethingspavedthewayforhisultimatecursingandswearing(Matthew26:74).

Whatunmistakableandmanifestinstancesaretheaboveoftheworkingofthelawofcauseandeffect!Butletusturnnowtoadifferentclassofcases,wheretherewasadifferentsowingandahappierreaping.InGenesis22wehaveoneofthemosttouchingandexquisitescenespresentedintheScriptures.Therewebeholdgracetriumphingovernature,thespiritrisingsuperiortotheflesh.ItwasthefinalandseveresttesttowhichthefaithandobedienceofAbrahamweresubmitted.HewascalledupontosacrificehisbelovedIsaac,andtobehimselftheexecutioner.Howgrandlythesorelytriedpatriarchresponded,bindinghisonlyson,layinghimonthealtar,takingtheknifeinhishand,anddesistingnotuntilavoicefromheavenbadehimslaynotthelad.Nowobservetheblessedthoughless-knownsequel.Saidtheangelofthecovenantuntohim,"ByMyselfhaveIsworn,saiththeLord,forbecausethouhastdonethisthing,andhastnotwithheldthyson,thineonlyson:ThatinblessingIwillblessthee,andinmultiplyingIwillmultiplythyseed...becausethouhastobeyedMyvoice"(vv.16-18).ThuswastheLordpleasedtomakementionofHisservant’ssubmissionastheconsiderationofHisgraciousrewardonthisoccasion:notthattherewasanyproportionbetweentheoneandtheother,butthatHetherebyplacedthishonoruponthatfaithandobediencebywhichAbrahamhadhonoredHim.Later,

hemadegraciouspromisestoIsaac"becausethatAbrahamobeyedMyvoice,andkeptMycharge"(26:2-5).

InNumbers14averydifferentsceneispresentedtoourview.TherewebeholdthereactionsofIsraeluntothedolefulreportmadebytheunbelievingmajorityofthespieswhichMoseshadsenttoreconnoiterCanaan."Allthecongregationlifteduptheirvoice,and...wept,"conductingthemselveslikealotofpeevishchildren.Worsestill,theymurmuredagainstMosesandAaron,andspokeofappointinganewleadertoconductthembackagaintoEgypt.Atconsiderablerisktotheirlives(v.10),JoshuaandCalebremonstratedwiththem.TheLordinterposed,passedsentenceuponthatfaithlessgeneration,sentencingthemtodieinthewilderness.Inblessedcontrasttherewith,Hesaid,"ButMyservantCaleb,becausehehadanotherspiritwithhim,andhathfollowedMefully,himwillIbringintothelandwhereintohewent;andhisseedshallpossessit"(v.24).Numbers25suppliesuswithanotherexampleofthesameprinciple.Settingasidehisownfeelings,thesonofEleazaractedforthehonorofJehovah,andofhimtheLordsaid,he"hathturnedMywrathawayfromthechildrenofIsrael,whilehewaszealousforMysake....Whereforesay,Behold,IgiveuntohimMycovenantofpeace:andheshallhaveit,andhisseedafterhim,eventhecovenantofaneverlastingpriesthood;becausehewaszealousforhisGod,andmadeanatonementforthechildrenofIsrael"(vv.10-13).

NowitscarcelyneedspointingoutthatneitherAbraham,Caleb,norPhinehasbroughtGodintohisdebt,orplacedHimunderanyobligationtothem.YettheircasesillustrateamostimportantprincipleinthegovernmentalwaysofGod.ThatprincipleisstatedinHisowndeclaration:"themthathonorMe.Iwillhonor,andtheythatdespiseMeshallbelightlyesteemed"(ISam.2:30).ThoughtherebenothingwhatevermeritoriousaboutthegoodworksofHispeople,GodispleasedtobeartestimonyofHisapprovalofthesameandmakeitmanifestconcerningHiscommandmentsthat"inkeepingofthemthereisgreatreward"(Ps.19:11).ThustheLordwitnessedtoHisacceptanceoftheholyzealofPhinehasbyputtinganimmediatestoptotheplagueuponIsrael,andbyentailingthepriesthoodonhisfamily.AsMatthewHenrypointedout,"Therewardansweredtotheservice:byexecutingjusticehehadmadeanatonementforthechildrenofIsrael(v.13),andthereforeheandhisshouldhenceforthbeemployedinmakingatonementbysacrifice."Proverbs11:31,statesthesameprinciple,"Behold,therighteousshallberecompensedintheearth."AsSpurgeonremarked,"AlbeitthatthedispositionsofDivinegracearetothefullestdegreesovereignandirrespectiveofhumanmerit,yetinthedealingsofProvidencethereisoftendiscerniblearuleofjusticebywhichtheinjuredareat

lengthavengedandtherighteousultimatelydelivered."Davidacknowledged,"TheLordrecompensedmeaccordingtomy

righteousness,accordingtothecleannessofmyhandsinHiseyesight"(Ps.18:24).HewasalludingtoGod’sdeliveringhimfromhisenemies,particularlyfromSaul.Howhadheconductedhimselftowardtheking?Didhecommitanysinwhichwarrantedhishostility?Didheinjurehiminanyway?No,heneitherhatedSaulnorcovetedhisthrone,andthereforethatmonarchwasmostunjustinsorelentlesslyseekinghislife.SoinnocentwasDavidinthisrespectthatheappealedtothegreatSearcherofhearts:"Letnotthemthataremineenemieswrongfullyrejoiceoverme"(Ps.35:19).Thus,whenhesaid,"TheLordrecompensemeaccordingtomyrighteousness"hewasfarfromgivingventtoapharisaicalspirit.Instead,hewasavowinghisinnocencebeforethebarofhumanequity.Sinceheborehispersecutornomalice,heenjoyedthetestimonyofagoodconscience.InallthathesufferedatthehandofSaul,Davidretaliatednot:henotonlyrefusedtoslay,oreveninjure,himwhenhewasathismercy,buthetookeveryopportunitytoservethecauseofIsrael,notwithstandingtheingratitude,envyandtreacheryhereceivedinreturn.Inhisdeliveranceandinhavingthethroneconferreduponhim,DavidrecognizedoneofthebasicprinciplesoperatingintheDivinegovernmentofthisworld,andownedthatGodhadgraciouslyrewardedhimbecauseofhisintegrity.

DeityhesitatesnottotakeasoneofHistitles"theLordGodofrecompences"(Jer.51:56),andhasshown,allthroughHisWord,thatHedealswithsinnerandsaintassuch.UntoJoshuaHesaidthatifhegaveHisWorditsproperplace,meditatedinitdayandnight,thathemightobservetodoaccordingtoallthatiswrittentherein,"thenthoushaltmakethywayprosperous,andthenthoushalthavegoodsuccess"(1:8,andcf.Job36:11;Prov.3:1-4).Ontheotherhand,HesaidtowaywardIsrael"WhytransgressyethecommandmentsoftheLord,thatyecannotprosper?becauseyehaveforsakentheLord,Hehathalsoforsakenyou"(2Chron.24:20).ThatisanunvaryingprincipleinHisgovernment.OfUzziahweread,"aslongashesoughttheLord,Godmadehimtoprosper"(2Chron.26:5).ThejudgmentofGodevenuponAhab’skingdomwaspostponed"becausehehumbledhimselfbeforeMe"saidGod(1Kings21:29).Contrariwise,HetoldDavidthattheswordshouldneverdepartfromhishouse"becausethouhastdespisedMe"(2Sam.12:9,10).TheNewTestamentteachesthesamething."Blessedarethemerciful:fortheyshallobtainmercy"(Matthew5:7)."Ifyeforgivenotmentheirtrespasses,neitherwillyourFatherforgiveyourtrespasses"(6:15);"withwhatmeasureyemete,itshallbemeasuredtoyouagain"(7:2)."BecausethouhastkeptthewordofMy

patience,Ialsowillkeepthee"(Rev.3:10).Godhasestablishedaninseparableconnectionbetweenholinessand

happiness,anditisnosmallpartoftheexpositor’sworktopointoutthatasourwayspleaseHimHissmileisuponus;butwhenwearewayward,wearegreatlythelosers;toshowthatthoughGod’speoplearenotunderthecurseoftherodtheyareunderitsdiscipline;andforhimtonotescripturalillustrationsofthatfact.Itisonethingtohaveoursinspardoned,butitisquiteanothertoenjoyGod’sfavorsinprovidenceandnatureaswellasspiritually,asthelivesofbiblicalcharactersclearlyexemplify.Goddoesnotafflictwillingly(Lam.3:33),butchastensbecausewegiveHimoccasiontodoso(Ps.89:30-33).WhenwegrievenottheHolySpirit,HemakesChristmorerealandprecioustothesoul;thechannelofblessingisunchoked,andrealanswersarereceivedtoprayer.Butalas,howoftenwegiveGodoccasiontosay"yoursinshavewithholdengoodthingsfromyou"(Jer.5:25).ThenletthepreachermissnoopportunityofprovingfromScripturethatthepathofobedienceisthepathofblessing(Ps.81:11-16),anddemonstratethatGodordersHiswayswithusaccordingtoourconduct(Isa.48:10)—HedidsowithChristHimself(John8:29;10:17;Ps.45:7).

25.Thelawofemphasis.ThefundamentalimportanceandperpetuityofthemorallawwasintimatedinitsbeingwrittenbyGod’sownfinger,andbythetwotablesonwhichitwasinscribedbeingplacedforsafecustodywithinthesacredark.TheinestimablevalueoftheGospelwassignifiedinitsbeingannouncedtotheshepherdsbyanangel,"Behold,Ibringyougoodtidingsofgreatjoy,whichshallbetoallpeople,"andhisbeingjoinedbyagreatmultitudeoftheheavenlyhostpraisingGod,andsaying,"GlorytoGodinthehighest,andonearthpeace,goodwilltowardmen"(Luke2:10,14).TherelativeweightinessofanythingisgenerallyindicatedbytheplaceandprominencegiventoitintheScriptures.Thus,onlytwooftheevangelistsmakementionoftheactualbirthofChrist;onlyoneofthemsuppliesuswithanydetailsaboutHisboyhood;MarkandLukealonerefertoHisascension;butallfourofthemdescribeHissacrificialdeathandvictoriousresurrection!HowplainlythattellsuswhichshouldbemostpressedbyHisservants,andwhichshouldmostengagetheheartsandmindsofHispeople!

AnothermeansandmethodemployedbytheSpirittoarrestourattentionandfocusourmindsupondistinctportionsoftheTruthisHisuseofagreatnumberof"figuresofspeech."InthemHehasarrangedwordsandphrasesinanunusualmannerforthepurposeofmoredeeplyimpressingthereaderwithwhatissaid.ThelearnedauthorofTheCompanionBible(nowalmostunobtainable)

dealtmorefullywiththissubjectthananyEnglishwriter,andfromhimwenowselectoneortwoexamples.Thefigureofanabasisorgraduation,inwhichthereistheworkinguptoaclimax,asin"WhoshalllayanythingtothechargeofGod’select?ItisGodthatjustifieth.Whoishethatcondemneth?ItisChristthatdied,yearather,thatisrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionforus"(Rom.8:33,34).SoagaininIIPeter1:5-7,"addtoyourfaithvirtue...charity."Theoppositefigureisthatofcatabasisorgradualdescent,anotableinstanceofwhichisfoundinPhilippians2:6-8.

Themorecommonformofemphasisisthatofrepetition.ThisisfoundintheWordinquiteavarietyofways,asinthedoublingofaname:"Abraham,Abraham"(Gen.22:11).ThereweresixotherindividualswhomtheLordthusaddressed:"Jacob,Jacob"(46:2),"Moses,Moses"(Exod.3:4),"Samuel,Samuel"(1Sam.3:10),"Martha,Martha"(Luke10:41),"Simon,Simon"(22:10),"Saul,Saul"(Acts9:4).ThentherewasourLord’spathetic"OJerusalem,Jerusalem"(Matthew23:37),andHiscryofanguish,"MyGod,MyGod"(Matthew27:46);astherewillyetbetheurgent"Lord,Lord"ofthelost(Luke13:25).Suchintensifiedformsofexpressionas"theholyofholies,""thesongofsongs,vanityofvanities,"andtheunspeakable"foreverandever,"expressthesameprinciple.Again,"WaitontheLord:beofgoodcourage,andHeshallstrengthenthineheart:wait,Isay,ontheLord"(Ps.27:14);"RejoiceintheLordalway:andagainIsay,Rejoice"(Phil.

4:4).Yetmoreemphaticisthe"holy,holy,holy"ofIsaiah6:3,the"Oearth,earth,earth,hearthewordoftheLord"(Jer.22:29),andbecauseitwillnot,the"Iwilloverturn,overturn,overturn"(Ezek.21:27),withtheresultant"Woe,woe,woe,totheinhabitantsoftheearth"(Rev.8:13).

AsimpleformofstructuralrepetitionoccursintheadoringlanguagefoundatboththebeginningandtheendofPsalm8,"OLordourLord,howexcellentisThynameinalltheearth!"Otherformsofthisprinciplearewhataretechnicallyknownascyloides,orcircularrepetition,wherethesamephraseoccursatregularintervals,asin"Turnusagain,OGod"(Ps.80:3,7,9);epibole,oroverlaidrepetition,wherethesamephraseisusedatirregularintervals,as"thevoiceoftheLord"(Ps.29:3,4,5,7,8,9);epimone,orlingering,wheretherepetitioniswiththedesignofmakingamorelastingimpression,asinJohn21:15-17,whereourLordcontinuedtochallengetheloveofHiserringdisciple,andevincedHisacceptanceofhisresponsesbyHis"feedMylambs,feedMysheep."

IntheOldTestamentmanyexamplesarefoundofwhatiscalledHebrew

parallelism,inwhichthesamethoughtisexpressedindifferentlanguage.Forinstance,"Heshalljudgetheworldinrighteousness,Heshallministerjudgmenttothepeopleinuprightness"(Ps.9:8).Pridegoethbeforedestruction,andanhaughtyspiritbeforeafall"(Prov.16:18,andcompareIsa.1:18).Inothercasesthetruthisdrivenhomebyacontrast:"ThecurseoftheLordisinthehouseofthewicked:butHeblesseththehabitationofthejust"(Prov.3:33,and15:17).IntheGreekemphasisisindicatedbytheorderofwordsinasentence:"NowofJesusChristthebirthwasonthiswise"(Matthew1:18);"ButcommendethHislovetowardus"(Rom.5:8).

TheimportanceofheedingtheDivineemphasisinintimatedinanumberofways."Theverily,verily"withwhichChristprefacedsomeofHisweightiestutterances.Hisuseoftheinterrogativeratherthantheaffirmativeinsuchcasesas"Whatshallitprofitaman,ifheshallgainthewholeworld,andlosehisownsoul?"(Mark8:36)—somuchmoreforcefulthan"Itwouldprofitamannothingif,"etc.InordertocallurgentattentiontowhatHehasjustsaid,Christ’s"hethathathearstohear,lethimhear"isusedagain,withaslightvariation,ineachofHisaddressestothesevenchurchesofRevelation2and3.SeveralnotablestatementsofPaulareprefacedwith"Thisisafaithfulsaying."WhenheexplainsthesignificanceofMelchizedekhegivespointtothisprinciple:"firstbeingbyinterpretationKingofrighteousness,andafterthatalsoKingofSalem,whichis,Kingofpeace"(Heb.7:2,andcf.James3:17).Forthepurposeofimpressivenessotherdeclarationsareintroducedwiththeword"Behold";"Behold,howgoodandhowpleasantitisforbrethrentodwelltogetherinunity!"(Ps.133:1,andcf.1John3:1).

Chapter19

26.Theoriginofwords.Anenormousamountoftime,researchandstudyhasbeendevotedthereto,andmenofgreateruditionhaveembodiedtheresultsoftheirlaborinvolumeswhicharemassiveandexpensive.Yetinthejudgmentofthewritertheyarefarfrompossessingthatvaluewhichhasoftenbeenattributedtothem,nordoesheconsidertheyarenearlyasindispensabletothepreacherasmanyhaveaffirmed.Undoubtedlytheycontainconsiderableinformationofinteresttoetymologists,butasameansforinterpretingtheScriptureslexiconsaregreatlyoverrated.AknowledgeofthederivationofthewordsusedintheoriginalScripturescannotbeessential,foritisunobtainabletothevastmajorityofGod’speople.Moreover,theattemptstoarriveatsuchderivationsareoftennotatalluniform,forthebestHebraistsarefarfrombeingagreedastotheparticularrootsfromwhichvariouswordsintheOldTestamentaretaken.Tousitseemsveryunsatisfactory,yea,profane,toturntoheathenpoetsandphilosopherstodiscoverhowcertainGreekwordswereusedbeforetheyweregivenaplaceintheNewTestament.Butwhatisstillmoretothepoint,suchamethodbreaksdownbeforetheHolySpirit’sactualemploymentofvariousterms.

Inviewofwhatwassaidundertheeighteenthcanonofexegesis,wedonotproposetowritemuchonthisone.Instead,wewillconfineourselvestoasingleexample,whichillustratestheclosingsentenceoftheprecedingparagraph,andwhichwillatthesametimegivethelietoanerrorwhichisverywidespreadtoday.ManyofthosewhodenythatthewickedwillbepunishedeverlastinglyappealtothefactthattheGreekadjectiveaioniossimplysignifies"agelasting,"andthateistonaiona(Jude13)andeisaionasaionon(Rev.14:11)mean"totheage"and"totheagesofages"and"forever"and"foreverandever."Thesimplereplyis,Granted;yetthatisnothingtothepointatissue.True,thoseCreekexpressionsarebuttimeterms,forthesufficientreasonthatthemindsoftheancientswereincapableofrisingtotheconceptofeternity.ThereforethelanguageemployedbythosewhoweredestituteofawrittenrevelationfromGodmakesnothingeitherproorconconcerningtheendlessnessoftheblissoftheredeemedorofthemiseryofthelost.InordertoascertainthatwemustobservehowthetermsareusedinHolyWrit.

TheconnectionsinwhichtheHolySpirithasemployedthewordaioniosleavenoroomwhateverforanyuncertaintyofitsmeaninginthemindofan

impartialinvestigator.Thatwordoccursnotonlyinsuchexpressionsas"eternaldestruction,""everlastingfire,""everlastingpunishment,"butalsoin"lifeeternal"(Matthew25:46),"eternalsalvation"(Heb.5:9),"eternalglory"(1Pet.5:10);andmostassuredlytheyaretimeless.Stillmoredecisively,itislinkedwiththesubsistenceofDeity:"theeverlastingGod"(Rom.16:26).Again,theforceandscopeofthewordareclearlyseeninthefactthatitisantitheticaltowhatisoflimitedduration:"thethingswhichareseenaretemporal;butthethingswhicharenotseenareeternal"(2Cor.4:18).Nowitisobviousthatifthetemporalthingslastedforevertherecouldbenocontrastbetweenthemandthethingswhichareeternal.Equallycertainisitthatifeternalthingsbeonly"agelong"theydiffernotessentiallyfromtemporalones.Thecontrastbetweenthetemporalandtheeternalisasrealandasgreatasbetweenthethings"seenandunseen."Again,inPhilemonverse15aionios(rendered"forever")issetoveragainst"foraseason,"showingthattheoneistheveryoppositeoftheother—"receivehimforever"manifestlysignifiesneverbanishorturnhimaway.

Beforeleavingthissubjectitshouldbepointedoutthattheabsolutehopelessnessoftheconditionofthelostrestsnotonlyonthefactthattheirpunishmentissaidtobeeternal,butonothercollateralconsiderationswhichareequallyfinal.ThereisnotasingleinstancerecordedinScriptureofasinnerbeingsavedafterdeath,noranypassageholdingoutanypromiseofsuch.Ontheotherhand,therearemanytothecontrary."He,thatbeingoftenreprovedhardenethhisneck,shallsuddenlybedestroyed,andthatwithoutremedy"(Prov.29:1),whichwouldnotbethecaseif,after"ages"inpurifyingfire,hewasultimatelyadmittedintoheaven.ToHisenemiesChristsaid,"ye...shalldieinyoursins:whitherIgo,yecannotcome"(John8:21)deathwouldsealtheirdoom.ThatisequallycertainfromthosefearfulwordsofHis,"theresurrectionofdamnation"(John5:29),whichexcludeseveryrayofhopefortheirrecoveryinthenextlife.Fortheapostate"thereremainethnomoresacrificeforsins"(Heb.10:26)."Forheshallhavejudgmentwithoutmercy,thathathshowednomercy"(Jas.2:13)."Whoseendisdestruction"(Phil.3:19).ThereforeisitwrittenatthecloseofScripture,"Hethatisunjust,lethimbeunjuststill:andhewhichisfilthy,lethimbefilthystill"(Rev.22:11)—asthetreefalls,sowillitforeverlie.

27.Thelawofcomparisonandcontrast.Whilethisruleismuchlessimportanttotheexpositorthanmanyoftheothers,itisofdeepinterest;andthoughlittleisknown,yetthisprincipleisaccordedaprominentplaceintheWord.Andinviewofwhathasbeentermed"thepairofopposites"whichconfrontusineverysphere,itshouldoccasionusnosurprisetofindthiscanon

receivingsuchfrequentillustrationandexemplificationintheScriptures,andthatinseveralways.GodandtheDevil,timeandeternity,dayandnight,maleandfemale,goodandevil,heavenandhell,aresetoneoveragainsttheother."InthebeginningGodcreatedtheheavenandtheearth,andtheearthhasitstwohemispheres,thenorthernandthesouthern.SoalsotherearetheOldandNewTestaments,theJewandtheGentile,andafterthedaysofSolomontheformerweresplitintotwokingdoms;whilethroughoutallChristendomwefindthegenuinepossessorandthegracelessprofessor.Whateverbetheexplanation,wearefacedeverywherewiththismysteriousduality:thevisibleandtheinvisible,spiritandmatter,landandsea,centrifugalandcentripetalforcesatwork,lifeanddeath.

Aspointedoutonapreviousoccasion,Truthitselfisevertwofold,andhencetheWordofGodisitselflikenedtoatwo-edgedsword.Notonlyisit,first,arevelationfromGod,and,second,addressedtohumanresponsibility;butagreatmanypassagesinithaveatwofoldforceandmeaning,aliteralandaspiritual;manyofitspropheciespossessadoublefulfilment,amajorandaminor;whilepromiseandprecept,orprivilegeandcorrespondingobligation,areevercombined.Casesofpairsarenumerous.Thetwogreatlights(Gen.1:16);twoofeverysortenteringtheark(6:19).ThetwotablesonwhichtheLawwaswritten.Thetwobirds(Lev.14:4-7);thetwogoats(16:7);thetwo-tenthdealsoffineflourandthetwoloaves(23:13,17).Therepeatedmiracleofwaterfromthesmittenrock(Exod.17,Num.20),asChristalsoduplicatedthefeedingofagreatmultitudewithafewloavesandfishes.ThetwosignstoGideon(Judges6).Thetwoolivetrees(Zech.4).Thetwomasters(Matthew6:24);thetwofoundations(7:24-27).Thetwodebtors(Luke7:41);thetwosons(15:11);thetwomenwhowentintothetempletopray(18:10).ThetwofalsewitnessesagainstChrist(Matthew26:60);andthetwothievescrucifiedwithHim.Thetwoangels(Acts1:10).Thetwo"immutablethings"ofHebrews(6:18).Thetwobeasts(Rev.13).

AsChristsentforthHisapostlesinpairs,soallthroughtheBibletwoindividualsaremoreorlesscloselyassociated:inafewinstancestheonecomplementingtheother,butinthemajoritytherebeingamarkedcontrastbetweenthem.ThuswehaveCainandAbel,EnochandNoah,AbrahamandLot,SarahandHagar,IsaacandIshmael,JacobandEsau,MosesandAaron,CalebandJoshua,NaomiandRuth,SamuelandSaul,DavidandJonathan,ElijahandElisha,NehemiahandEzra,MarthaandMary,thePhariseesandtheSadducees,AnnasandCaiaphas,PilateandHerod,PaulandBarnabas.Sometimesaseriesofmarkedantithesesmeettogetherinthelifeofasingle

individual.NotablywasthisthecasewithMoses."Hewasthechildofaslave,andthesonofaprincess.Hewasborninabut,andlivedinapalace.Hewaseducatedinthecourt,anddweltinthedesert.Hewasthemightiestofwarriors,andthemeekestofmen.HehadthewisdomofEgypt,andthefaithofachild.Hewasbackwardinspeech,andtalkedwithGod.Hehadtherodoftheshepherd,andthepoweroftheinfinite.Hewasthegiverofthelaw,andtheforerunnerofgrace.HediedaloneonmountNebo,andappearedwithChristinJudaea.Nomanassistedathisfuneral,yetGodburiedhim"(I.M.Haldeman).

A.T.PiersonpointedoutthatanotherseriesofstrikingparadoxesisfoundinthatremarkableprophecyoftheMessiahinIsaiah53.ThoughtheSonofGod,yetHisreportwasnotbelieved.HeappearedtoGodas"atenderplant,"buttomenas"arootoutofadryground."Jehovah’sServant,inwhomHissouldelighted,butintheesteemoftheJewspossessedofnoformorcomeliness.AppointedbytheFatherandanointedbytheSpirit,yetdespisedandrejectedofmen.Sorelywoundedandchastisedbysinners,yetbelievingsinnershealedbyHisstripes.NoiniquityfoundinHim,buttheiniquitiesofmanywereuponHim.HimselftheJudgeofall,yetbroughtbeforethejudgmentbarofhumancreatures.Withoutgeneration,yetpossessinganumerousseed.Cutoffoutofthelandoftheliving,yetaliveforevermore.HemadeHisgravewiththewicked,neverthelessHewaswiththerichinHisdeath.Thoughcountedunrighteous,Hemakesmanyrighteous.Hewasspoiledbythestrong,yetHespoiledthestrong,deliveringamultitudeofcaptivesoutofhishand.Hewasnumberedwithandmockedbytransgressors,butmadeintercessionforthem.

Itisindeedremarkabletofindthetwofoldnessofthingsconfrontingussofrequentlyinconnectionwiththeplanofredemption.Basedupontheworkofthegreatfederalheads,thefirstAdamandthelastAdam,withthefundamentalcovenantsconnectedwiththem:thecovenantofworksandthecovenantofgrace.ThelastAdamwithHistwodistinctnatures,constitutingHimtheGod-manMediator.TwodifferentgenealogiesaregivenofHim,inMatthew1,andLuke3.ThereareHistwoseparateadvents:thefirstindeephumiliation,thesecondingreatglory.ThesalvationHehasprovidedforHispeopleistwofold:objectiveandsubjectiveorlegalandvital,theonewhichHedidforthem,andtheotherwhichHeworksinthem—arighteousnessimputedtothem,andarighteousnessimparted.TheChristianlifeisastrangeduality:theprinciplesofsinandgraceeveropposingoneanother.ThetwoordinancesChristgavetoHischurches:baptism,andtheLord’ssupper.

TherearemanypointsofcontrastbetweenthefirsttwobooksoftheBible.Intheformerwehavethehistoryofafamily;inthelatterthehistoryofanation.

IntheonethedescendantsofAbrahamarebutfewinnumber;intheothertheyhaveincreasedtohundredsofthousands.InGenesistheHebrewsarewelcomedandhonoredinEgypt,whereasinExodustheyarehatedandshunned.IntheformerwereadofaPharaohwhosaystoJoseph,"Godhathshowedtheeallthis"(41:39),butinthelatteranotherPharaohsaysuntoMoses,"IknownottheLord"(5:2).InGenesiswehearofa"lamb"promised(22:8),inExodusofthe"lamb"slainanditsbloodsprinkled.IntheformerwehaverecordedtheentranceofIsraelintoEgypt;inthelattertheexodusofthemisdescribed.Intheonewebeholdthepatriarchssojourninginthelandwhichflowedwithmilkandhoney;intheothertheirdescendantsarewanderersinthewilderness.GenesiscloseswithJosephinacoffin,whileExodusendswiththegloryoftheLordfillingthetabernacle.

ItisbothinterestingandinstructivetocomparethesupernaturalpassagesofIsraelthroughtheRedSeaandtheJordan.Thereareatleasttwelvedetailsofresemblancebetweenthem,whichwewillleavethereadertoworkoutforhimself.Here,wewillconsidertheirpointsofdissimilarity.First,theoneterminatedIsrael’sexodusfromthehouseofbondage,theotherinitiatedtheirentranceintothelandofpromise.Second,theformermiraclewaswroughtinorderthattheymightescapefromtheEgyptians,thelattertoenablethemtoapproachandconquertheCanaanites.Third,inconnectionwiththeonetheLordcausedtheseatogobackbyastrongeastwind(Exod.14:21),butwithreferencetotheothernomeanswhateverwereemployed—todemonstratethatHeisnottiedtosuch,butemploysordispenseswiththemasHepleases.Fourth,theearliermiraclewasperformedatnighttime(14:21),thelatterinbroaddaylight.Fifth,attheRedSeamultitudeswereslain,fortheLordmadethewaterstoreturnupontheEgyptianssothatthey"coveredthechariots,andthehorsemen,andallthehostofPharaohthatcameintotheseaafterthem;thereremainednotsomuchasoneofthem"(14:28),whereasattheJordannotasinglesoulperished.

Sixth,theonewaswroughtforapeoplewhojustpreviouslyhadbeenfullofunbeliefandmurmuring(Exod.14:11),theotherforapeoplewhowerebelievingandobedient(Josh.2:24;3:1).Seventh,withthesoleexceptionofCalebandJoshua,alltheadultswhobenefitedfromtheformermiraclediedinthewilderness;whereasthegreatmajorityofthosewhowerefavoredtoshareinthelatter"possessedtheirpossessions."Eighth,thewatersoftheRedSeawere"divided"(Ex.14:21),thoseoftheJordanweremadeto"standuponanheap"(Josh.3:13).Ninth,intheformerthebeliever’sjudicialdeathuntosinwastypedout;inthelatterhislegalonenesswithChristinHisresurrection,followedbya

practicalentranceintohisinheritance.Tenth,consequently,therewasno"sanctifyyourselves"beforetheformer,butsuchacallwasanimperativerequirementforthelatter(Josh.3:5).Eleventh,theresponsemadebyIsrael’senemiestotheLord’sinterpositionforHispeopleattheRedSeawas,"Iwillpursue,Iwillovertake,Iwilldividethespoil;mylustshallbesatisfieduponthem"(Ex.15:9);butinthelatter,"Itcametopass,whenallthekingsoftheAmorites...heardthattheLordhaddriedupthewatersoftheJordan...theirheartmelted,neitherwastherespiritinthemanymore"(Josh.5:1).Twelfth,aftertheformer,"IsraelsawtheEgyptiansdeadupontheseashore"(Ex.14:30);afterthelatter,acairnoftwelvestonesmemorializedtheevent(Josh.4:20-22).

ManyexamplesofthisprinciplearetobefoundbyobservingcloselythedetailsofdifferentincidentswhichtheHolySpirithasplacedsidebysideintheWord.Forinstance,howsuddenandstrangeisthetransitionwhichconfrontsusaswepassfromIKings18-19.Itisasthoughthesunwereshiningbrilliantlyoutoftheclearsky,andthenextmoment,withoutanywarning,blackcloudsdrapedtheheavens.Thecontrastspresentedinthosechaptersaresharpandstartling.IntheformerwebeholdtheprophetofGileadathisbest;inthelatterweseehimathisworst.Atthecloseoftheone"thehandoftheLordwasonElijah"asheranbeforeAhab’schariot;atthebeginningoftheotherthefearofmanwasuponhim,andhe"wentforhislife."TherehewasconcernedonlyforthegloryofJehovah,hereheisoccupiedonlywithself.Therehewasstronginfaith,andthehelperofhispeople;herehegiveswaytounbelief,andisthedeserterofhisnation.IntheoneheboldlyconfrontsthefourhundredprophetsofBaalundaunted,herehefleespanicstrickenfromthethreatsofasinglewoman.Fromthemountaintophebetakeshimselftothewilderness,andfromsupplicatingtheLordthatHewouldvindicateHisgreatnametobeggingHimtotakeawayhislife.Whowouldhaveimaginedsuchatragicsequel?Howforciblydoesthecontrastexhibitandexemplifythefrailtyandficklenessofthehumanhearteveninasaint!

TheworkofElijahandElishaformedtwopartsofonewhole,theonesupplementingtheother,andthoughtherearemanifestparallelsbetweenthemtherearealsomarkedcontrasts.Bothofthemwereprophets,bothdweltinSamaria,bothwereconfrontedwithmuchthesamesituation.ThefallingofElijah’smantleuponElishaintimatedthatthelatterwasthesuccessoroftheformer,andthathewascalledupontocontinuehismission.ThefirstmiracleperformedbyElishawasidenticalwiththelastonewroughtbyhismaster:thesmitingofthewatersoftheJordanwiththemantle,sothattheypartedasunderforhim(2Kings2:8,14).AtthebeginningofhisministryElijahhadsaidto

kingAhab,"AstheLordGodofIsraelliveth,beforewhomIstand"(1Kings17:1),andwhenElishacameintothepresenceofAhab’ssonhealsodeclared,"AstheLordofhostsliveth,beforewhomIstand"(2Kings3:14).AsElijahwasentertainedbythewomanofZarephath,andrewardedherbyrestoringhersontolife(1Kings17:23),soElishawasentertainedbyawomanatShunemandrewardedherbyrestoringhersontolife(2Kings4).

Strikingasarethepointsofagreementbetweenthetwoprophets,thecontrastsintheircareersandworkarejustasvivid.Theoneappearedsuddenlyanddramaticallyonthestageofpublicaction,withoutawordbeingtoldusconcerninghisoriginorhowhehadbeenpreviouslyengaged;butoftheother,thenameofhisfatherisrecorded,andanaccountisgivenofhisoccupationatthetimehereceivedhiscallintoGod’sservice.ThefirstmiracleofElijahwastheshuttingupoftheheavens,sothatforthespaceofthreeandahalfyearstherewasneitherdewnorrainaccordingtohisword;whereasthefirstpublicactofElishawastohealthespringsofwater(2Kings2:21,22)andtoprovideabundanceofwaterforthepeople(3:20).Theprincipaldifferencebetweenthemisseeninthecharacterofthemiracleswroughtbyandconnectedwiththem:themajorityofthoseperformedbytheformerwereassociatedwithdeathanddestruction,butthegreatmajorityofthoseattributedtoElishawereworksofhealingandrestoration:theonewasmoretheprophetofjudgment,theotherofgrace.Theformerwasmarkedbyloneliness,dwellingapartfromtheapostatemasses;thelatterseemstohavespentmostofhistimeinthecompanyoftheprophets,presidingovertheirschools.Theonewastakentoheaveninachariotoffire,theotherfellsickinoldageanddiedanaturaldeath(22:9).

Chapter20

INthelastchapterwepointedoutthatdifferentaspectsofTrutharefrequentlyemphasizedintheScripturesbyplacingtwoincidentsinjuxtapositioninordertogivepointtovariousdifferencesbetweenthem.WegaveseveralillustrationsfromtheOldTestamentofthelawofcomparisonandcontrast:letusnowshowthatthesameprincipleholdsgoodintheNewTestament.Consider,first,thestrikingantithesesbetweenwhatisrecordedinLuke18:35-42,and19:1-9.ThatwhichisnarratedintheformeroccurredasChristapproachedJericho(thecityofthecurse—Joshua6:26),whereasthelattertookplaceafterHehadpassedthroughit.Thesubjectofthefirstwasablindbeggar,thatofthesecondwas"chiefofthepublicans."Bartimaeusoccupiedalowlyplace,forhe"satbythewayside";Zacchaeusassumedanelevatedposition,forhe"climbedupintoasycamoretree."Theonewasintentonseekingalmsfromthepassers-by;theotherwasdeterminedto"seeHim"—Christ.Bartimaeustooktheinitiativeandcried"SonofDavid,havemercyonme";ChristtooktheinitiativewithZacchaeus,biddinghim"comedown."Theformersupplicatedforhissight;ofthelatterChristmadeaperemptoryrequest:"todayImustabideatthyhouse."ThemultituderebukedBartimaeusforcryingtoChrist;all"murmured"atChristfor

ThereisastrikingseriesofcontrastsbetweenwhatisfoundintheopeningversesofJohn3andJohn4.WhatisrecordedintheformeroccurredinJerusalem:inthelatterthesceneislaidinSamaria.Intheonewehave"amanofthePharisees,namedNicodemus";intheother,anunnamedwoman.Hewasapersonofdistinction,a"masterofIsrael";shewasofthelowerclasses,forshecametothewell"todrawwater."HewasafavoredJew,sheadespisedSamaritan—asemi-heathen.Nicodemuswasamanofhighreputation,amemberoftheSanhedrin;theonewithwhomChristdealtinJohn4wasawomanofdissolutehabits.NicodemuscametoJesus;Christwaitedforthewomanatthewell,andshehadnothoughtofmeetingherSaviour.Theformerincidenttookplace"bynight";thelatteratmidday.Totheself-righteousPhariseeChristsaid,"Yemustbebornagain";tothesinneroftheGentilesHetoldof"thegiftofGod."Nothingissaidofhowtheformerinterviewended—apparentlyNicodemuswas,atthattime,unconvinced;thelatterwentforthandbore

BycomparingtogetherwhatisrecordedintheearliestpartsofJohn12and13someinterestingandinstructivecontrastsarerevealed.Intheformerweread

that"theymadeHimasupper";inthelatter,thereisasupperwhichHeappointed.ThereHeisseatedatthetable;hereHearosefromit.ThereHeishonored;hereHeperformstheofficeofamenial.IntheonewebeholdMaryatthefeetoftheSaviour;intheotherweseetheSonofGodstoopingtoattendtothefeetofHisdisciples.Thefeetspeakofthewalk.Christ’sfeetwereanointedwithcostlyointment;thoseoftheapostleswerewashedwithwater.AsChristpassedthroughthisworldHecontractednopollution:heleftitasHeentered—"holy,harmless,undefiled"(Heb.7:26).ThatHisfeetwereanointedwiththefragrantspikenardtellsusofthesweetsavorwhicheverascendedfromHimtotheFather,perfectlyglorifyingHimineverystepofHispath.InsharpcontrastwithHis,thewalkofthediscipleswasdefiled,andthegrimeofthewayneededtoberemovediftheyweretohave"part"orcommunionwithHim(13:8).Hisfeetwereanointedbeforetheirswerewashed,forinallthingsHemusthavethe"preeminence"(Col.1:18).InconnectionwiththeformerJudascomplained;inthelatter,Peterdemurred.InterpretativelytheonehadChrist’sburialinview(12:7);theotheradumbratedanimportant

ManyillustrationsofthisprinciplearefoundinconnectionwithwordsandexpressionsthatareusedonlytwiceintheScriptures,andstartlingarethecontrastsbetweenthem.ApopnigooccursonlyinLuke8:7,33:theonehavingreferencetotheseedbeingchokedbythorns;theotherwherethedemonpossessedswinewerechokedinthesea.InLuke2:1-5,apographeisemployedinconnectionwiththeFirstbornHimselfbeingenrolledonearth,whereasinHebrews12:23,itreferstotheChurchoftheFirstbornenrolledinheaven.ApokueoisusedinJames1:15,23:oflustbringingforthsin,andoftheFatherbegettinguswiththeWordofTruth.Apolausi.sisappliedtothethingswhichGodhasgivenustoenjoylawfully(1Tim.6:17),andtotherefusalofMosestoenjoytheunlawfulpleasuresofsin(Heb.11:25).AnthrakiaisfoundonlyinJohn18:18,wherePeterjoinedChrist’senemiesbefore"afireofcoals,"andin21:9,wherethedisciplesfedbeforeoneinthepresenceofChrist.Choramakrosisthe"farcountry"intowhichtheprodigaltookhisjourney(Luke15:13),andaverydifferentonetowhichChristwentatHisascension(Luke19:12).Panopliaisusedoftheenemy’s"armor"(Luke11:22),andofthearmorChristhasprovidedforthesaints(Eph.

Therearetworeferencesto"theking’sdale":intheoneMelchizedekbroughtforththatwhichsymbolizedChrist(Gen.14:17,18);intheother,Absalomerectedamonumenttohimself(2Sam.18:18).Whatamarked(andprobablydesigned)contrastthereisbetweentheexpressions"therefellofthepeoplethatdayaboutthreethousandmen"(Ex.32:28),and"thesamedaythere

wereaddeduntothemaboutthreethousandsouls"(Acts2:41)—theonlyoccasionswhere"aboutthreethousand"isusedinScripture.Similartooisthisexample:"therewerewithhim[David]aboutfourhundredmen"(1Sam.22:2),andthere"roseupTheudas,boastinghimselftobesomebody;towhomanumberofmen,aboutfourhundred,joinedthemselves"(Acts5:36).In1Samuel28:24),wereadofthe"fatcalf"ofthewitchofEndor;inLuke15:23,wearetoldof"thefattedcalf’whichwaskilledfortheprodigalson!Katischuooccursonlyin"thegatesofhellshallnotprevailagainstit"—theChurch(Matthew16:18),and"thevoiceofthemandofthechiefpriestsprevailed"(Luke

Howmuchwemissthroughfailingtoheedcarefullythatword,"comparingspiritualthingswithspiritual"(1Cor.2:13).IfwespentmoretimeinprayerfullymeditatingontheScriptures,weshouldoftenerhaveoccasiontosaywithDavid,"IrejoiceatThyword,asonethatfindethgreatspoil"(Ps.119:162).Itisnottothehurriednortothecursoryreaderthatitstreasuresarerevealed.WhatastartlingandsolemncontrastthereisbetweenChristwas"numberedwiththetransgressors"(Mark15:28),andJudaswas"numberedwith"theapostles(Acts1:17).KatalumaisusedonlyinLuke2:7,whereitisrendered"therewasnoroomforthemintheinn";andinLuke22:11,whereitistranslated"guestchamber"—wheretheSaviourpartookofthepassoverwithHisdisciples.ThewomanofThyatirainActs16:14,hadherheartopenedbytheLordsothatshemight"takeuntoher"(whichisthemeaningoftheGreekwordrendered"attend")themessageofGod’sservant;butthewomanofThyatirainRevelation2:20,openedhermouthforthepurposeofseducingGod’sservants!OnlytwicedowereadoftheLordJesusbeingkissed,andwhatacontrast:thewoman’skissofdevotion(Luke7:38),Judas’kissofbetrayal(Matthew

InconnectionwiththeinterpretingofScripturethevalueofthisprincipleofcomparingtwothingsorpassagesandofobservingtheirvariationsmaybestillmoredefinitelyseenbyplacingsidebysideourLord’sparableoftheweddingfeastofMatthew22:1-10,andtheparableofthegreatsupperofLuke14:16-24.Thecommentatorshavecarelesslyassumedthattheyteachthesamething,butacloseexaminationofthemwillshowthat,thoughtheyhaveanumberofthingsincommon,theypresentquitedifferentaspectsofTruth:illustrating,respectively,theexternal,generalandpowerlesscalloftheGospelandtheinternal,particularandeffectualcallofGod.Intheformeritis"servants"(inthepluralnumber)whoareengaged(vv.3,4,6,8,10);whereasinthelatteritis"thatservant"(v.21),"hisservant"(v.21),"theservant"(vv.22,23).Itistobenotedthattheircommissionsarenotthesame:theservantsareinstructedto"callthemthatwerebiddentothewedding"(v.3),to"tellthem"(v.4),andto"bidto

themarriage"(v.9),andnothingmore;whereastheservantwasnotonlyto"saytothemthatwerebidden,Come"(v.17),butalsoto"bringin"(v."compelthemtocomein"(v.23).

Whenthosedistinctionsaredullyweighed,itshouldbequiteevidentthat,whereasinMatthew22the"servants"aretheministersofGodsentforthtopreachtheGospeltoeverycreature,"theservant"ofLuke14isnoneotherthantheHolySpirit,whobyHisinvinciblepowerandeffectualoperationsquickensGod’selectintonewnessoflifeHealoneisabletoovercometheirnaturaldisrelishforandoppositiontoDivinethings,asHealoneiscompetentto"bringinhitherthepoor,andthemaimed,andthehalt,andtheblind."Norcouldanyonelesstrulysayofhisefforts,"Lord,itisdoneasthouhastcommanded"(Luke14:22).AsChristwasthe"servant"oftheGodhead(Matthew12:18-20)duringthedaysofHisflesh,sotheblessedSpiritisthe"servant"ofChristduringthisera(John16:14;Acts2:33).Thisinterpretationisfurtherconfirmedbythefactthattheservantswere"entreatedspitefully"andeven"slain"(Matthew22:6).Moreover,wereadofthem,"Sothoseservantswentoutintothehighways,andgatheredtogetherall[intothelocalchurches]asmanyastheyfound,bothhadandgood"(Matthew22:10),fortheywereunabletoreadhearts;butnosuchstatementismadeoftheServant,who"brings"(toheaven)

Ereleavingthisdivisionofoursubject,oneotherexampleofitsimportanceandvalue.BymakinguseofthelawofcontrastweareabledecisivelytodeterminethecontroversywhichSocinianshaveraiseduponthatmomentousverse,ForHehathmadeHimtobesinforus,whoknewnosin;thatwe[whichweredestituteofacceptableobedience]mightbemadetherighteousnessofGodinHim"(2Cor.5:21).ThatisoneoftheprofoundestandmostcomprehensivestatementstobefoundintheScripturesconcerningtheatonement,containingasitdoesabriefepitomeofthewholeplanofsalvation.EnemiesoftheGospelinsistthatthe"madesin"oughttobetranslated"madeasin-offering,"butsuchisentirelyinadmissible,forinthatcasetheantithesiswouldrequireustorender"thatwemightbemadearighteous-offeringofGodinHim"—amanifestabsurdity.Thecontrastwhichisheredrawnfixestheexactmeaningofthetermsused.BelieversarelegallyconstitutedrighteousinChristbeforeGod,andthereforethecontrastdemandsthatChristwaslegallyconstitutedsin—guiltyintheeyesofGod’sLaw.Thegrandtruthaffirmedinthisverseistheexchangeofplaceswiththecounterimputationsthereof:oursinswerereckonedtotheaccountofourSurety,renderingHimjudiciallyguilty;Hisobedienceisreckonedtoouraccount,

28.Thelawoffirstmention.Veryfrequentlythisisofgreathelpinarriving

atthemeaningofawordorexpression.SincetherebebutoneSpeakerthroughouttheentireWord,andHeknewfromthebeginningallthatHewasgoingtosay,HehassoorderedHisutterancesastoforecastfromtheoutsetwhateverwastofollow.Thus,bynotingitssettingandassociations,theinitialoccurrenceofanythingintheScripturesusuallyintimatestoushowitsubsequentlywillbeemployed.Inotherwords,theearliestpronouncementoftheHolySpiritonasubjectveryfrequentlyindicates,substantially,whatisfoundinthelaterreferencesthereto.Thisisofrealassistancetotheexpositor,supplyinghimwithakindofkeytowhatfollows.Sofarasweareaware,attentionwasoriginallydirectedtothiscanonofexegesisbyLordBacon(1600),andformorethanfortyyearsthiswriterhasmadeuseofthesame,puttingittothetestinscoresofinstances;andwhilehehasfoundafewcaseswherethefirstmentionofatermfailedtointimateclearlyitsfuturescope,hehasnevermetwithonethatwasoutofharmonytherewith;andthevastmajorityofthemwereinvaluableinservingtodefinetheirsignificanceandscope.Thiswillappearfromtheillustrations

ThefirstprophecyrecordedinScripturesuppliesthekeytothewholesubjectofMessianicprediction,furnishingaremarkableoutlineandforecastofallthatwastofollow.SaidtheLordGodtotheserpent,"AndIwillputenmitybetweentheeandthewoman,andbetweenthyseedandherseed;itshallbruisethyhead,andthoushaltbruisehisheel"(Gen.3:15).First,itistobenotedthatthosewordswerenotaddressedtoAdamandEve,implyingthatmanwasnottheimmediatepartyinthecovenantofrecovery;thatitdependednotuponanythingof,byorfromhim.Second,thatthisDivinepronouncementwasmadeafterthefall,andfromthispointonwardsprophecyisalwaysconsequentuponhumanfailure,notcominginduringthenormalstateofaffairs,butonlywhenruinhasbegunandjudgmentisimpending—thenextprophecywasthroughEnoch(Jude14,15)justbeforetheflood!IntheprophecyofGenesis3:15,itwasrevealedthatallhumanhopewastocenterinaComingOne.ItmadeknownthattheComingOneshouldbeman,thewoman’s"seed,"andthereforeofsupernaturalbirth.ItannouncedthatHewouldbetheobjectofSatan’senmity.ItforetoldthatHeshouldbetemporarilyhumiliated—bruisedinHisheel.ItalsoproclaimedHisultimatevictory,forHeshouldbruisetheserpent’shead,andthereforemustbemorethanman.Itintimatedtheage-longstrifetherewouldbebetweenthetwoseeds:thechildrenoftheDevilandthoseunitedunto

AndtheLordsaiduntoCain,"Whathastthoudone?thevoiceofthybrother’sbloodcriethuntoMefromtheground"(Gen.4:10).Thatisthefirsttimethatall-importantword"blood"ismentionedintheScriptures,andlikeall

theinitialoccurrencesoffundamentaltermsitwellrepaysthemostcarefulattentionandmeditation.Profoundlyimportantisthisreference,foreshadowingasitdoessomeofthemostessentialandoutstandingfeaturesoftheatonementofChrist.Abelwasashepherd(Gen.4:2)andwashated,thoughwithoutcause,byhisbrother(1John3:12).Hedidnotdieanaturaldeath,butmetwithaviolentend:asthegoodShepherdwascrucifiedandslainbywickedhands(Acts2:23).Inthelightofthosefacts,howdeeplysignificantarethewords"thevoiceofthybrother’sbloodcriethuntoMe."Thatistheall-importantbutinexpressiblyblessedthinginconnectionwiththebloodofChrist:itisvocalGodwards!Itis"thebloodofsprinkling,thatspeakethbetterthingsthanthatofAbel"(Heb.12:24),foritsatisfiedeverydemandofGodandprocuredinestimableblessingforHispeople.Thenextmentionof"blood"isinGenesis9:4,wherewelearnthatlifeisintheblood.ThethirdreferenceisExodus12:13,whereitdeliversfromtheavengingangel.PutthethreetogetherandwehaveacompleteoutlineofallthesubsequentteachingofScriptureupontheblood.Theytreat,respectively,ofdeath,life,salvation.

Chapter21

Thefirsttimethatcenterofman’smoralnature—theheart—ismentionedintheScriptureswehaveaninfallibleforecastofalllaterteachingthereon."AndGodsawthatthewickednessofmanwasgreatintheearth,andthateveryimaginationofthethoughtsofhisheartwasonlyevilcontinually"(Gen.6:5).Remarkablyfullistheoutlineherefurnishedus.Observefirstthewords"andGodsaw,"intimatingthatHealoneisfullyconversantwiththisinwardspringfromwhichproceedtheissuesoflife.Second,thatitisuponthesameHiseyesarefixed:"manlookethontheoutwardappearance,buttheLordlookethontheheart"(1Sam.16:7).Third,thatwhatisheresaidofman’sheartisexplanatoryofhiswickedconduct:sincethefountitselfbefoul,filthymustbethestreamsflowingtherefrom.Fourth,thatman’sheartisnowradicallyevil,andthatcontinually,being"deceitful[theHebrewwordisrendered"crooked"inIsa.40:4,and"polluted"inHosea6:8]...and"desperately[incurably]wicked"(Jer.17:9);outofwhich,asChristdeclared,proceedalltheabominationscommittedbyfallenman(Mark7:21-23).Fifth,thatthe"heart"equalsthewholeoftheinnerman,forthemarginalrenderingof"everyimaginationofthethoughtsofhisheart"is"thepurposesanddesires,"andthusitisnotonlytheseatofhisthought,butthatofhisaffectionsandwill.

"AnditrepentedtheLordthatHehadmademanontheearth,anditgrievedHimatHisheart.AndtheLordsaid,IwilldestroymanwhomIhavecreatedfromthefaceoftheearth"(Gen.6:6,7).Thisistheinitialreferencetorepentance,andthoughitslanguagebeindeedmetaphorical—forbyafigureofspeech(anthropopathia)theLordascribestoHimselfhumanfeelings—yetitcontainsalltheessentialelementsthereof.Firstitisstrikingtofindthatthisgraceishereattributednottothecreature,buttotheCreator,tellingusthatrepentanceoriginatesnotinonewhosemindisenmityagainstGodandwhoseheartishardasastone,butisaDivinegift(Acts5:31;11:18;2Tim.2:25),wroughtinhimbytheHolySpirit.Second,thatrepentancehassinforitsobject.foritisthewickednessofmenwhichisheresaidtomakeJehovahrepent.Third,itsnatureisclearlydefined:asachangeofmind(God’srepentingthatHehadmademan)andagriefofheart.Fourth,thatthegenuinenessofrepentanceisevidencedbyreformation,oranalterationofconduct,aresolvetoundo(asfarasishumanlypossible)thatwhichissorrowedover—seenintheLord’sdecisiontodestroymanfromoffthefaceoftheearth.

InGenesis15:6,wefindtheearliestmentionofthreeofthemostimportantwordswhichareusedinconnectionwiththesinner’ssalvation,andmostsignificantandblessedisittoseethemherejoinedtogether."Andhe[Abraham]believedintheLord;andHecountedittohimforrighteousness."WhataremarkableanticipationwasthisofthefullerunfoldingoftheGospelwhichistobefoundintheProphetsandtheNewTestament!Itrecordstheresponsemadeby"thefatherofallthemthatbelieve"(Rom.4:11)totheamazingpromisewhichJehovahmadetohim:that,despitehisbeingsoold(almostonehundredyears),heshouldnotonlybegetason,butultimatelyhaveaninnumerableseed,andthatfromthesameshouldspringtheMessiah.AsRomans4:19,20,states,"heconsiderednothisbodynowdead...hestaggerednotatthepromiseofGodthroughunbelief;butwasstronginfaith,givingglorytoGod."First,herewehavethesimplestdefinitionoffaithtobefoundintheBible:"hebelievedintheLord."Moreliterally,"heamenedJehovah":thatistosay,hisheartgavetheansweringassurance"itshallbeso."Inotherwords,byimplicitlyreceivingtheDivinetestimony,he"settohissealthatGodistrue"(John3:33).HerealizedthatitwasthewordofHim"thatcannotlie."

Second,weherelearnwhatwasGod’sgraciousresponsetothatchildlikeconfidencewhichsohonoredHim:"Hecountedittohimforrighteousness."Theword"counted"meansaccountedorplacedtohiscredit;thesameHebrewwordbeingtranslated"imputeth"’Ps.32:2:"BlessedisthemanuntowhomtheLordimputethnotiniquity"—chargesitnotagainsthim.ItisnottheactofAbraham’sfaithwhichisherereferredto,butthegloriousObjecttowhichitlooked,namely,hispromisedSeedandSon—hisSaviour.Third,weareheretaughthowabelievingsinnerislegallyconstitutedjustbeforeGod.Bynaturehehasnorighteousnessofhisown,forsolongashebewithoutChrist,hisbestperformancesarebutasfilthyragsinthesightofDivineholiness.NotonlywasAbrahamdestituteofrighteousness,butheobtaineditnotbyanyeffortsofhisown:hisfaithwasthesolemeansorinstrumentwhichlinkedhimtoarighteousnessoutsideofhimself.Aftercitinghiscase,theapostlewentontosay,"EvenasDavidalsodescribeththeblessednessoftheman,untowhomGodimputethrighteousnesswithoutworks"(Rom.4:6),"forwiththeheartmanbelievethuntorighteousness"(Rom.10:10).

SincetheabovetreatsofsuchavitalaspectoftheTruth,wewilllinkwithitandconsiderbrieflyDeuteronomy25:1."Iftherebeacontroversybetweenmen,andtheycomeuntojudgment,thatthejudgesmayjudgethem;thentheyshalljustifytherighteous,andcondemnthewicked."Thatisthefirstoccurrenceofthisimportantword,anditssettingmorethanhintsatitsmeaning.First,

justificationisentirelyajudicialmatter,beingthesentenceofpronouncementoftheJudgeofalltheearth.Second,itistheoppositeofcondemnation,andwhenoneiscondemnedinthelawcourtsheisnotmadewicked,butadjudgedguilty.Third,heisregardedas"righteous,"thatistheLawhasnothingagainsthim—becauseinthebeliever’scaseallitsrequirementshavebeenfullymetbyhisSurety.Wemayalsoconsiderinthisconnection,"Standstill,andseethesalvationoftheLord,whichHewillshowtoyoutoday:fortheEgyptianswhomyehaveseentoday,yeshallseethemagainnomoreforever"(Ex.14:13).Howdeeplysignificantisthatfirstmentionof"salvation,"containingasitdoesalltheprimeelementsofourspiritualdeliverance.ItwastheLord’ssalvation,inwhichtheyhadnopartorhand,yea,theyhadtoceasefromallactivityinordertoseethesame.Itconsistedofamiraculousdeliverancefromdeath.Itwasapresentthing,whichtheyexperiencedthatday.Itwascompleteandeternal,fortheywouldseetheirenemiesagain"nomoreforever."

Mostsuggestiveistheinitialreferencetothelamb."Andhesaid,Beholdthefireandthewood:butwhereisthelambforaburntoffering?"(Gen.22:7,8).Howblessedandsignificanttoobserve,inthefirstplace,thatthisconversationwasbetweenalovingfatherandanonlybegottenson(Heb.11:17).Second,howremarkabletolearnthatthelambwouldnotbedemandedfromman,butsuppliedbyGod.Third,stillmorenoteworthyarethewords"GodwillprovideHimselfalamb,"becauseitwasforthemeetingofHisrequirements,thesatisfyingofHisclaims.Fourth,thelambwasnotheredesignedforfood(forthatwasnottheprimethought),but"foraburntoffering."Fifth,itwasasubstituteforthechildofpromise,for,asverse13exhibits,"theram"(amalelambintheprimeofitsstrength)wasnotonlyprovidedbyGod,butwasalsoofferedbyAbraham"inthesteadofhisson"!Howsignificantitistodiscoverthatthewordworshipismentionedforthefirsttimeinconnectionwiththisscene:"Iandtheladwillgoyonderandworship,andwillcomeagaintoyou"(v.5).Worshipcallsforseparationfromunbelievers,asAbrahamlefthistwoyoungmenbehindhim;itispossibleonlyonresurrectionground("thethirdday"v.4);anditconsistsofofferinguntoGodourbest—ourIsaac.

HowindicativearetheopeningwordsoftheBible:"InthebeginningGod."Heremanistaughtthefirstgrandtruthwhichheneedstoknow:thatGodisfirstandforemost,theAuthorofallthings:thesourceandspringofallgood.ThefirstappearanceofSataninScripturerevealstoushissubtlecharacter,themethodsheemploys,thatGod’sWordisthechiefobjectofhisassaults,andstampshimasthearch-liar.HowthefirstrecordedwordsoftheRedeemer,"WistyenotthatImustbeaboutMyFather’sbusiness?"(Luke2:49),summedupHis

missionandallHissubsequentteaching,aswellasintimatedthatsuchwouldbeneitherappreciatednorunderstoodbymen.Manyotherillustrationsofthislawoffirstmentionmightbegiven,buttheaboveareamplysufficienttoexemplifyitsrealityandvalue.Theyrevealhowimportantitistotracethingsbacktotheirsource,andshowthatGodhashungthekeyonthedoorforustomakeuseof.AndtheydemonstratetheDivineauthorshipoftheBible,displayingastheydothatthelaterbooksinvariablyemploytermsandphraseswithuniformsignificanceandinperfectharmonywiththeirinitialmention.WhatproofsthatHewhoknewtheendfromthebeginninginspiredholymenofoldintheverywordstheyselectedandtheusewhichtheymadeofthem.

29.Thelawofprogress.SincetheScripturesbethe"wordoflife"(Phil.2:16),theyare"quick[living],andpowerful"(Heb.4:12).Sofarfrombeing"adeadbook"asthepapistsblasphemouslyassert,andadeadletter"assomeProtestantshaveignorantlyaverred,theBibleisinstinctwiththeverylifeofitsAuthor.Thisfactisplainlyexemplifiedintheprincipleofgrowthwhichmarksallitspartsanditselfasawhole.ThiscanbetestedandverifiedbyanycompetentpersonwhowilltakethetroubletoreadtheScripturessystematically,ortraceoutasubjectfromstarttofinish.Asthisbedone,hewillperceivethatTruthisunfoldedorderlyandgradually,progressivelyandclimactically:thatthereispresentedtousfirsttheblade,thentheear,andafterthatthefullcornintheear.Whilethefirstmentionofathingintimatesitsscopeandmoreorlessanticipateswhatistofollow,thesubsequentreferencesamplifythesame,eachonemakingitsowncontributiontothewhole,andtherebyweobtainbothaclearerandafullerunderstandingofthesame.ThepathofTruthislikethatofthejust:it"shinethmoreandmore."

Aswepointedoutnearlyfortyyearsago,theabove-namedprincipleisstrikinglyandblessedlyillustratedinconnectionwiththeLamb.InGenesis22:8,thelambisprophesied:"GodwillprovideHimselfalamb."InExodus12thelambisclearlytypified,as"withoutblemish,"whosebloodprovidedshelterfromthedestroyingangel,andwhosefleshwastobethefoodofGod’speople.InIsaiah53:7,thelambisdefinitelypersonified:"Heisbroughtasalambtotheslaughter."InJohn1:29,wefindthelambidentified,aspointingtoHim,Christ’sforerunnerannounced"BeholdtheLambofGod,whichtakethawaythesinoftheworld."In1Peter1:19,mentionismadeofHimasthelambthatwascrucified:"ButwiththepreciousbloodofChrist,asofalambwithoutblemishandwithoutspot."InRevelation5:6,weseetheLambglorified,fortheseerofPatmoswasprivilegedtobeholdinheaven,standing,"aLambasithadbeenslain."WhileinRevelation22:1,weseetheLambsatisfied:"AndHeshowed

meapureriverofwateroflife,clearascrystal,proceedingoutofthethroneofGodandoftheLamb."WiththesewemaylinktheprogressivescopeseeninthevalidityofChrist’ssacrifice.InGenesis4:4,fortheindividual;inExodus12:3,forthe"house"orfamily;inLeviticus16:21,forthenation;inEphesians5:25,fortheChurchorthewholeelectionofgrace.

AnotherexampleofthislawofprogressmaybeseenbytracingouttheMessianicpropheciesandobservinghowthereis"lineuponline"untilthepictureiscomplete.Thesubjectistoovasttodealwithcomprehensivelyhere,butletuslookatasingleaspectofit,namelythosewhichrespectHisbirth.InGenesis3:15,itwasintimatedthatthedestroyerofSatanwouldbeamemberofthehumanrace—thewoman’sseed.Genesis9:27,revealedwhichofthethreemaindivisionsofthehumanraceHewoulddescendfrom:"He[God]shalldwellinthetentsofShem."InGenesis22:18,itwasmadeknownthatHeshouldbeanIsraelite—Abraham’sseed.2Samuel7:12,13,announcedthatHeshouldbeofthetribeofJudah—issuingfromDavid.Isaiah11:10,definedHisancestryyetmoredefinitely:HewouldspringfromthefamilyofJesse.Isaiah49:1,predictedthatHewouldbenamed,andbyGodHimself,beforeHisbirth,asindeedHewas.WhileMicah5:2,specifiedtheveryplacewherehewouldbeborn—Bethlehem.SuchexamplesasthesenotonlydemonstrateclearlytheDivineinspirationoftheBible,butevidencethatthecanonofScripture,aswenowhaveit,hasbeensuperintendedbyGodHimself,foritsorderisnotsomuchchronologicalaslogical.

ThereisasteadyadvanceobservableintherespectivepurposesandscopeofthefourGospels.Obviously,Matthew’smustcomefirst,foritschiefdesignistopresentChristastheEmbodimentoftheOldTestamentpromisesandtheFulfillerofthepropheciestheremadeconcerningtheMessiah.FormuchthesamereasonMark’scomessecond,forwhereasintheformerChristisseentestingtheoldcovenantpeople,hereHeisviewedasministeringtothem.ButLuke’sGospelhasamuchwiderscope,beingfarmoreGentileinitscharacter.InitChristiscontemplatedinconnectionwiththehumanrace:theSonofmanrelatedtoyetcontrastedwiththesonsofmen.John’sGospelconductsustomuchhigherground,forwhereasinthefirstthreeHeisdepictedinhumanrelationships(astheSonofAbraham,theServantofGod,andtheperfectMan),hereHisDivinegloryshinesforthandwebeholdHimastheSonofGodinrelationtothefamilyofGod.Thissameprincipleisalsoexemplifiedinwhatisrecordedintheirclosingchapters.MatthewtakesusnofartherthantheresurrectionofChrist;inMark16:19,mentionismadeofHisascension;inLuke24:49,promiseisgivenofthecomingoftheSpiritonthedayofPentecost;

whileJohn’sGospelendswithareferencetoHissecondcoming!ThepredictiveannouncementswhichtheSaviourmadetoHisdisciplesof

Hisforthcomingsufferingsobservethisprinciple,beingcumulativeintheirrespectiverevelations."FromthattimeforthbeganJesustoshowuntoHisdisciples,howthatHemustgountoJerusalem,andsuffermanythingsoftheeldersandchiefpriestsandscribes,andbekilled"(Matthew16:21).Thatsuppliedageneraloutline—inkeepingwiththelawoffirstmention."AndwhiletheyabodeinGalilee,Jesussaiduntothem,TheSonofmanshallbebetrayedintothehandsofmen:andtheyshallkillHim"(17:22,23).HeretheadditionalfactofHisbeingbetrayedwasmentioned."AndtheSonofmanshallbebetrayeduntothechiefpriestsanduntothescribes,andtheyshallcondemnHimtodeath,andshalldeliverHimtotheGentilestomock,andtoscourge,andtocrucifyHim"(20:18,19):hereHeenlargeduponthehorribleindignitieswhichHewouldsuffer."ThensaithJesusuntothem,AllyeshallbeoffendedbecauseofMethisnight"(26:31).TheretheperfidyofHisowndiscipleswasforetold.HowliketheSaviouritwastobreakthesadnewstothemgradually!Whatconsiderationfortheirfeelings!

Itistobenotedthatinthoseannouncements,asinalltheotherreferenceswhichHemadetoHispassion,theLordspokeonlyofthehumansidethereof,beingentirelysilentupontheGodwardaspect.Inperfectaccordwiththislawofprogress,wehavetoproceedbeyondtheGospels(whichgiveahistoricalaccountoftheexternalfacts)totheEpistles,wheretheSpirit(senttoguidetheapostlesinto"alltruth")makesknownthespiritualdesignandinternalmeaningoftheCross.ThereweareinformedthatthedeathofChristwasbothapropitiatoryandanexpiatoryone:asatisfactionuntoDivinejustice,asacrificewhichputawaythesinsofGod’speople.SotoointheEpistlesthemselveswefindthat,whileintheearlieronestheindividualeffectsandblessingsofredemptionaremoreinview,inthelateronestheindividualisnolongerprominent,ratherisheseenasapartofagreaterwhole—amemberofthebodyofChrist.True,intheearlieronestheindividualisnotignored.Buttheproportionofthetwoaspectshaschanged:whatisprimaryintheformerbecomessecondaryinthelatter.ThatisthenaturalorderinthedevelopmentofTruth.

Chapter22

30.Thelawoffullmention.Wehavetreatedtheprincipleoffirstmention,andshowedthattheinitialreferencetoasubjectortheearliestoccurrenceofatermindicatedfromitscontextandthemannerinwhichitwasusedwouldbeitsforceinalllaterreferences.Thiswefollowedwiththelawofprogressivemention,whereinitwasseenthattheHolySpirithasobservedanorderlydevelopmentintheunfoldingofeachaspectoftheTruth;thatasitisnaturally,soinconnectionwithDivinerevelation:thereisfirsttheblade,thentheear,afterthatthefullcornintheear.Thatmaybefurtherillustratedbyasimpleandwell-knownexample,namelythethreeallusionsmadetoNicodemusinJohn’sGospel.InJohn3webeholdthemidnightconditionofhissoul;in7:50,51,wesee,asitwere,thedawningoftwilight;butin19:39,40,thedaylighthadfullybroken.Nowthoseprinciplesareaugmentedbyathird,for,asA.T.PiersonpointedoutinhismosthelpfulbookTheBibleandSpiritualCriticism(nowoutofprint),somewhereintheBibleeachofitsprominentthemesisgivenacompleteandsystematicpresentation.Inotherwords,awholechapterisdevotedtoanexhaustivetreatmentofwhatismorebrieflymentionedelsewhere.Below,webarelymentionexamplesofthisfact—culledfromDr.Pierson,supplementedbyourownresearches.

Exodus20givesusthecompleteDecalogue,thetencommandmentsofthemorallawbeingstatedclearlyandorderly.Psalm119setsforthatlengththeauthority,theimportanceandthemanifoldexcellencyofthewrittenWordofGod.InIsaiah53wehaveafull-lengthpictureofthevicarioussufferingsoftheSaviour.John17containsacompleteoutlineonthesubjectofintercession,revealingasitdoesthesubstanceofthosethingswhichourgreatHighPriestasksoftheFatherforHispeople.InRomans3:10-20,wehavethemostdetaileddiagnosisofthedepravedconditionoffallenmantobemetwithintheBible.InRomans5:12-21,thefoundationdoctrineoffederalheadshipisdevelopedatlength.InRomans7theconflictbetweenthe"twonatures"inthebelieverisdescribedasitisnowhereelse.InRomans9theawfulsovereigntyofGod,inelectionorreprobation,isdealtwithmorelargelythanelsewhere.In1Corinthians15theresurrectionofthebeliever’sbodyisdepictedinitsfull-robedsplendor.In2Corinthians8and9everyaspectofChristiangivingandthevariedmotiveswhichshouldpromptourbenevolencesarestated.InHebrews2:6-18,wefindtheclearestandmostcomprehensivesettingforthoftherealityofourLord’shumanity.InHebrews11wehaveawonderfullycompleteoutline

ofthelifeoffaith.Hebrews12furnishesuswithanextensivetreatmentofthesubjectofDivinechastisement.InJames3wehavesummedupwhattherestoftheBibleteachesconcerningthemightandmaliceofthetongue.ThewholeofJudeisdevotedtothesolemnthemeofapostasy.

InthesechapterswehaveendeavoredtosetbeforeourreadersthoseruleswhichwehavelongmadeuseofinourownstudyoftheWord.Sincetheyweredesignedmoreespeciallyforyoungpreachers,wehavesparednoeffortstomakethemaslucidandcompleteaspossible,placingintheirhandsthoseprinciplesofexegesiswhichhavestoodusinbeststead.Thoughnotadistinctcanonofhermeneutics,afewremarksrequiretoheofferedonthesubjectofpunctuation,forsincetherebenoneintheoriginalmanuscripts,themannerandmodeofdividingthetextisoftenamatterofinterpretation.Theearlycopieswereunbrokenintochaptersandverses,stilllesshadtheyanynotationsoftheirsentencesandclauses.ItshouldalsobepointedoutthattheuseoflargecapitalsinsuchversesasExodus3:14;27:3;Isaiah26:4;Jeremiah23;Zechariah14:20;Revelation17:6;19:16,originatedwiththeAuthorizedVersionof1611,fortheyarenotfoundinanyoftheprevioustranslations.Theyarewithoutanyauthority,andwereusedtoindicatewhatthetranslatorsdeemedtobeofparticularimportance.

Theuseofparenthesesisentirelyamatterofinterpretation,fortherewerenoneintheoriginalsandfewintheearlyCreekcopies.Thetranslatorsdeemedthemnecessaryinafewinstances,soastoindicatethesenseofapassagebypreservingthecontinuityofthought,asinRomans5:13-17,whichisanunusuallylongone.SomeofthesimplestandbestknownexamplesareMatthew6:32;Luke2:35;John7:50;Romans1:2.Itisnottobethoughtthatwordsenclosedinbracketsareoflessimportance:sometimestheyareanamplification,asinMark5:13;atotherstheyareexplanatory,asinMark5:42;John4:2.Insteadofbeingonlyoftrivialsignificance,anumberofparentheticalclausesareofdeepmoment.Forinstance,"ForIknowthatinmyself(thatisinmyflesh,)dwellethnogoodthing"(Rom.7:18)—theabsenceofthatqualifyingwordhaddeniedthattherewasanyprincipleofgraceorholinessinhim.Similarexamplesarefoundin2Corinthians5:7,and6:2.Ontheotherhand,someareofdoubtfulpropriety:notallwillconsiderthattheparenthesesfoundinthefollowingpassagesarenecessaryorevenexpedient:Mark2:10;John1:14,and7:39;1Corinthians9:21;2Corinthians10:4;Ephesians4:9,10.Belowarethreepassagesinwhichthiswriterconsiderstheuseofparenthesesisarealhelpintheunderstandingofthem.

Inourjudgmentathreefoldchangeisrequiredinthepunctuationof1

Corinthians15:22-26.First,theclause"thencomeththeend"shouldbeplacedatthecloseofverse23andnotatthebeginningofverse24,foritcompletesthesentenceinsteadofbeginninganewone.Second,thewholeofverse25requirestobeplacedinbracketsiftheorderofthoughtistobepreserved.Third,theitalicizedwordsinverses24and26shouldbedeleted,fortheyarenotonlyunnecessary,butmisleading.Punctuatedthus,thepassagewillread:"ForasinAdamalldie,evensoinChristshallallhemadealive;buteveryman[literally"everyone"]inhisownorder:Christthefirstfruits,afterwardtheythatareChrist’satHiscoming,thentheend."AsthesinofAdamresultednotonlyinhisowndeath,butalsointhedeathsofallwhowereinhimastheirfederalhead,sotheobedienceuntodeathofChristnotonlyprocuredHisownresurrection,butensuresthatofallwhoareunitedtoHimastheirfederalHead:aresurrectioninhonorandglory—theresurrectionofthewicked"toshameandeverlastingcontempt"fallsnotwithinthescopeofthischapter.Theclause"thentheend"denotesnot"theterminationofallmundaneaffairs,"butsignifiestheconclusionoftheresurrection—thecompletionoftheharvest(John12:24).

Byplacingitsfirstclauseatthecloseofverse23,whatfollowsinverse24beginsafreshsentence,thoughnotanewsubject."WhenHeshallhavedeliveredupthekingdomtoGod[notHismediatorialone,butonlythataspectthereofwhichconcernsthesuppressionofallrevoltersagainstheaven],eventheFather;whenHeshallhaveputdownallruleandallauthorityandpower(forHemustreigntillHehathputdownallenemiesunderHisfeet),thelastenemyshallbedestroyed—death."Christroseagaintoreign:allpowerinheavenandinearthhasbeengiventoHimfortheexpresspurposeofsubjugatingandannullingalltheenemiesofHimselfandofHisFather,andthisissuesintheabolitionofdeathinthegloriousresurrectionofallHispeople.ThegrandobjectthroughoutthischapteristoshowtheguaranteewhichChrist’sresurrectiongivesforthatofHisredeemed—deniedbysome(v.12).Thatthissubjectiscontinuedafterthepassageweareherecriticallyexaminingisclearfromverses29-32,wherefurtherargumentsareadvanced—fromthecaseofthosewhoarebaptizedandPaul’sownexperiences.Verses24-26arebroughtintoassuretheheartsofbelievers:manypowerfulenemiesseektobringabouttheirdestruction,buttheireffortsareutterlyvain,forChristshalltriumphoverthemall—deathitselfbeingabolishedattheirresurrection.

Mostofthecommentatorshaveexperienceddifficultywhenattemptingtotracethecourseoftheapostle’sargumentinHebrews4:1-11.Itsstructureisindeedmuchinvolved,butnotalittlelightiscastonitbyplacingverses4-10inparentheses.Theexhortationbegunin3:12,isnotcompletedtill4:12,is

reached:allthatintervenesconsistsofanexpositionandapplicationofthepassagequotedfromPsalm95in3:7-11.Theconnectinglinkbetweenthetwochaptersisfoundin,"Soweseethattheycouldnotenterinbecauseofunbelief"(3:19).Onthosewordsisbasedtheadmonitionof4:1-3,whichbidsustotaketoheartthesolemnwarningtheregiven.Thefirstclauseofverse3,whenliterallyrendered,reads:"Forweenterintotherest,whobelieve"—thehistoricaltenseisthusavoided.Itisneither"haveentered"nor"shallenter,"butanabstractstatementofadoctrinalfact—onlybelieversenterintoGod’srest.Thesecondhalfof4:3,quotesagainfromPsalm95.

Intheparenthesesof4:4-10,theapostleentersuponadiscussionofthe"rest"whichthePsalmistspokeofandwhichhewasexhortinghisreaderstostrivetoenter,biddingthemtotakeheedlesttheyfellshortofattainingthereto.First,hepointedout(vv.4-6)thatDavidhadnotreferredtoGod’sownrestuponcreationandtheSabbathrestwhichensuedtherefrom.Second,norwasittherestofCanaan(vv.7,8)intowhichJoshualedIsrael.Third,itwassomethingthenfuture(v.9),namelytherestannouncedintheGospel.Fourth,inverse10thereisanoticeablechangeofnumberfromthe"us"inverse1andthe"we"ofverse3to"HethatisenteredintoHisrest,"wherethereferenceistoChristHimself—HisentrancebeingboththepledgeandproofthatHispeoplewilldoso:"whithertheforerunnerisforusentered"(6:20).In4:11,theapostlereturnstohisprincipalexhortationof3:13,and4:1-3.Therehehadsaid,"Letusthereforefear,lestapromisebeingleftusofenteringintoHisrest,anyofyoushouldseemtocomeshortofit";herehemakesknownhowthat"fear"istoexertitself:notindreadordoubting,butareverentialrespecttotheDivinethreateningsandpromises,withadiligentuseoftheappointedmeansofgrace.

"Whoneedethnotdaily,asthosehighpriests,toofferupsacrifice(firstforhisownsins,andthenforthepeople’s):forthisHedidonce,whenHeofferedupHimself"(Heb.7:27).Thisisanotherversewhichhastroubledcommentators,butalldifficultyisremovedbyinsertingtheaboveparentheses.Inthisandthenextverse,theapostlespecifiessomeoftherespectsinwhichourHighPriestissuperiortothepriestsoftheAaronicorder.Hisperfections,describedinverse26,exemptedHimfromalltheinfirmitiesandblemisheswhichpertaintotheLeviticalpriests,andwhichdisqualifiedthemfrommakinganeffectualatonementuntoGodforsin.Inblessedcontrast,ChristwasinfinitelywellpleasingtoGod:notonlywithoutpersonaltransgressionanddefilement,butintrinsicallyholyinHimself.Thus,notonlywastherenoneedforHimtoofferanysacrificeforHimself,butHisoblationforHispeoplewasofinfinitevalueandeternalvalidity."ThisHedidonce"announcestheglorious

factofitsabsolutesufficiency:thatitrequiresnorepetitiononHispart,noraugmentationfromus.

Theuseofitalicsisalsolargelyamatterofinterpretation.Inordinaryliteraturetheyareemployedforemphasis,butinourBiblestheyareinsertedbythetranslatorswiththedesignofmakingthesenseclearer.Sometimestheyarehelpful,sometimesharmful.IntheOldTestamentitis,incertaininstances,moreorlessnecessary,fortheHebrewhasnocopulative,butjoinsthesubjecttothepredicate,whichgivesanemphasisofabruptnesstowhichtheEnglishmindisunaccustomed,asin"Fromthesoleofthefootevenuntothehead—nosoundnessinit...Yourcountry—desolate,yourcities—burnedwithfire"(Isa.1:6,7).Inthegreatmajorityofcasesthiswriterignorestheaddedwordsofmen,consideringitmorereverentsotodo,aswellasobtainingmoredirectlytheforceoftheoriginal.Insomeinstancesthetranslatorsquitemissedtherealthoughtofthepassage,asinthelastclauseofExodus2,where"Godhadrespectuntothem"oughttobe"hadrespectuntoit,"i.e.,"HiscovenantwithAbraham,withIsaacandwithJacob"ofthepreviousverse.ThelastwordofDaniel11:32,istoorestrictive—doingHiswillalsoisincluded.

ButitisintheNewTestamentthatthemajorityofmistakesoccur.Therewefindanumberofpassageswhereneedlessadditionshavebeenmadeandwherethemeaninghasbeenmisapprehended,falsified,bythewordsthetranslatorsinserted.InRomans8:27,"thewillofGod"istoocontracted—Hiscovenant,Hisword,Hisgraceandmercyarenottobeexcluded.The"fromanother"in1Corinthians4:7,undulynarrowsthescope—fromwhatyouwereasunregenerateisnottobeexcluded."Inspirer"ispreferableto"author"in1Corinthians14:33,forGodistheDecreerofallthings(Rom.11:36),yetnotthePrompterofconfusion.Itisverydoubtfulif"thenatureof"ispermissibleinHebrews2:16,forisitnottheDivineincarnationwhichisthereinview(thatwehaveinv.14),butratherthepurposeandconsequenceofthesame.Itsopening"For"looksback,remotely,toverses9and10;immediately,toverses14and15.Inverse16areasonisgivenwhyChristtasteddeathfor"everyson,"andwhyHedestroyed(annulledthepowerof)theDevilinordertoliberatehiscaptives:itwasbecauseHelaidholdof(espoused)notthecauseof(thefallen)angels,butthechosenseedofAbraham—thusafoundationisherelaidforwhatissaidinverse17.

2Corinthians6:1,isayetworseinstance,forbyinsertingthewords"withHim"athoughtentirelyforeigntotheapostle’sscopeisintroduced,andgroundgivenforhorribleboasting.PaulwasreferringtothejointeffortsofGod’sservants:theoneplantingandanotherwatering(1Cor.3:5,6).Tosaytheywere

"workerstogetherwithGod"wouldbetodividethehonors.Ifanysupplementbemade,itshouldbeunderHim.Theministersofthenewcovenantwerefellowworkers,merely"helpers"ofthejoy(1:24)ofGod’speople.Sotoothecorrectpunctuation(astheGreekrequires)of1Corinthians3:9,is:"ForGod’sweare:fellowworkers;God’sheritageyeare."Oneotherexamplemustsuffice.Theadded"tobringus"inGalatians3:24,quitemissesthescopeofthepassage,andinculcatesfalsedoctrine.Theapostlewasnottheretreatingwiththeexperientialsideofthings,butthedispensational(astheopeningversesofthenextchapterdemonstrate);notwiththeunsavedassuch,butwithGod’speopleundertheoldcovenant.TheLawneverbroughtasinglesinnertoChrist:theHolySpiritdoesthat,andthoughHeemploystheLawtoconvictsoulsoftheirneedofChrist,theGospelisthemeanswhichHeemploystomakethemclosewithChrist.

Nowoneortwobriefobservationsandweconclude.Theworkoftheexpositoristobringoutthegrammaticalandspiritualmeaningofeachversehedealswith.Inordertodothathemustapproachitwithoutbiasorprejudice,anddiligentlystudyit.Hemustneitherassumethatheknowsitsmeaningnortakehisdoctrinalviewsfromothers.Norishetoformhisownopinionsfromafewdetachedverses,butcarefullycomparehisideaswiththeentireAnalogyofFaith.Eachverserequirestobecriticallyexamined,andeverywordthoroughlyweighed.Thusheistonotethe"isaccepted"ofActs10:35,andnot"shallbe,"andthe"are"(ratherthan"shallbe")inHebrews3:6,14—tochangethetensementallyinthoseverseswouldinculcatefalsedoctrine.Minutecareisneededifwearetoobservethe"theLordandSaviour"of2Peter2:20(not"their"),andthe"our"andnot"your"of1Corinthians15:3.Finally,itisnottheinterpreter’sprovincetoexplainwhatGodhasnotexplained(Deut.29:29),i.e.,His"ways"(Rom.11:33),miracles,etc.