Companion to the Bible Part 37

For the right apprehension of the parable, the words of the eighth verse are of primary importance: "And the lord [the master of the steward]

commended the unjust steward, because he had done wisely" [_prudently_, as the Greek word means]. Unjust as the steward's conduct was, he could not but commend it as a prudent transaction for the end which he had in view. Our Saviour adds: "For the children of this world are in their generation [more exactly, _towards_ or _in respect to_ their own generation; that is, in dealing with men of their own sort] wiser than the children of light." The steward and his lord's debtors were all "children of this world," and the transaction between them was conducted upon worldly principles. Our Saviour would have "the children of light"--G.o.d's holy children, who live and act in the sphere of heavenly light--provident of their everlasting welfare in the use which they make of this world's goods, as this steward was of his earthly welfare when he should be put out of his stewardship. He accordingly adds, as the scope of the parable (ver. 9): "Make to yourselves friends of [by the right use of] the mammon of unrighteousness [so called as being with unrighteous men the great object of pursuit, and too commonly sought, moreover, by unrighteous means]; that when ye fail [are discharged from your stewardship by death], they may receive you [that is, the friends whom ye have made by bestowing your earthly riches in deeds of love and mercy] into everlasting habitations." Our Lord uses the words, "they may receive you," in allusion to the steward's language: "they may receive me into their houses." They do not receive us by any right or authority of their own, for this belongs to Christ alone; but they receive us in the sense that they bear witness before the throne of Christ to our deeds of love and mercy, by which is manifested the reality of our faith, and thus our t.i.tle, through grace, to everlasting habitations.

Compare the remarkable pa.s.sage in Matt. 25:34-46, which furnishes a true key to the present parable.

8. To determine whether a _symbol_ is a _real transaction or seen only in vision_, we must consider both its _nature_ and the _context_. When Ezekiel, at G.o.d's command, visits the temple-court, digs in its wall, and sees the abominations practised there (chap. 8), we know from his own words (ver. 3) that the whole transaction was "in the visions of G.o.d." So also the remarkable vision of dry bones. Chap. 37:1-14. But the symbolical action that follows--the joining of two sticks into one--seems to be represented as real; for the people ask concerning it: "Wilt thou not tell us what thou meanest by these?" (ver. 18), and the two sticks are in the prophet's hand "before their eyes" (ver. 20). The nature of the symbolical transaction recorded in Jer. 32:6-12--the purchase of Hanameel's field--with the accompanying historical circ.u.mstances, shows that it was real. From the nature of the vision of the chariot of G.o.d, on the contrary, which Ezekiel saw (chap. 1:10), as well as from the accompanying notices (chaps. 1:1; 8:1-4), we know that it was represented to the prophet's inner sense, not seen with his outward eyes. The moral character of the transactions recorded by Hosea (chaps. 1-3) has led commentators to decide against their literal occurrence.

In some cases we must remain in doubt whether the symbolical transactions are real or seen in vision. How are we to understand, for example, the transactions recorded in Isa. chap. 20; in Jer. chap.

13:1-11; in Ezek. chap. 4? Concerning such examples expositors will judge differently; but in either way of understanding them, their meaning and the instructions which they furnish are the same.

The subject of symbols will come up again in connection with that of prophecy. At present we consider simply the general principles upon which they are to be _interpreted_. Here we are to be guided first of all by the writer's own explanations. Where these are wanting we must carefully study the nature of the figures used, and the connections in which they occur.

The sacred writers very commonly indicate the meaning of the symbols which they employ. Thus the prophet Isaiah is directed to loose the sackcloth from his loins, and put off his shoe from his foot, walking naked and barefoot. Chap. 20:2. Then follows the explanation of this symbolical transaction: "Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and Ethiopia; so shall the king of a.s.syria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot," etc. (ver. 3, 4). For other examples see the symbol of the girdle (Jer. 13:1-7 compared with ver. 8-11); of the purchase of Hanameel's field (Jer.

32:6-12 compared with ver. 13-15); of the removal of household stuff (Ezek. 12:3-7 compared with ver. 8-12); of the plumb-line (Amos 7:7, 8); of the four horns and four smiths (Zech. 1:18-21); and many other symbolical transactions which will readily occur to the student of Scripture.

But sometimes the symbol is given without an explanation, or with only an obscure intimation of its meaning. The prophet Amos has a vision of gra.s.shoppers, and afterwards of a devouring fire, with only a general intimation that they denote heavy calamities, which the Lord in his pity will avert in answer to prayer. Amos 7:1-6. Here the nature of the symbols, in connection with the known situation of the Israelitish people, shows that they represent the general desolation of the land by foreign enemies. The prophet Ezekiel adds no interpretation to his vision of the Lord enthroned in glory upon the firmament above the chariot with four cherubim and four living wheels full of eyes, in the midst of which a bright fire glows and lightnings blaze. Chaps. 1, 10.

From a careful study of the nature of this magnificent imagery we may infer with probability that the cherubim with their wheels, moving every way with the rapidity of a flash of lightning, denote all the agencies and instrumentalities by which G.o.d administers his government over the world, which are absolutely at his command, and execute with unerring certainty all his high purposes. The four faces of the cherubim, moreover, which answer to the four princ.i.p.al divisions of living beings among the Hebrews, seem to represent the fulness of their endowments.

The meaning of Ezekiel's vision of a New Jerusalem, with its temple and altar, comes more properly under the head of prophecy. Some of the symbols in the book of Zechariah are expounded with beautiful clearness, as that of the two olive-trees. Chap. 4:1-10. Of others the meaning is only hinted at in an enigmatical way; so that their interpretation is a matter of great difficulty and uncertainty. As examples we may refer to the symbol of the ephah (chap. 5:5-11); of the four chariots coming out from between two mountains of bra.s.s with horses of different colors (chap. 6:1-9); of the two staves, Beauty and Bands, with which the prophet in vision is commanded to feed "the flock of the slaughter," and which he is afterwards to break (chap. 11:4-14). For the details in the interpretation of these and other difficult symbols the reader must be referred to the commentaries. Our limits will only allow us to indicate the general principles upon which the expositor must proceed.

9. There is a cla.s.s of scriptural symbols which may be called _numerical_. Thus _seven_ is the well-known symbol of completeness, _four_ of universality, _twelve_ of G.o.d's people. See Chap. 32, No. 5.

Under this head fall also those pa.s.sages in which a day is put for a year, or for an indefinitely long period of time. One of the most certain examples is Daniel's prophecy of the _seventy weeks_ that were to precede the death of the Messiah (chap. 9:24-27), for the details of which the reader is referred to the commentators. Upon the same principle we must, in all probability, interpret the "time and times and dividing of time," that is, three and a half years (Dan. 7:25); the "forty and two months" (Rev. 11:2; 13:5); and the "thousand two hundred and threescore days" (Rev. 11:3; 12:6). Compare Ezekiel 4:4-8, in which symbolical transaction a day is expressly put as the symbol of a year.

On the symbolical interpretation of the six days of creation, see in Chap. 19, No. 6.

SECOND DIVISION.

INTERPRETATION VIEWED ON THE DIVINE SIDE

CHAPTER x.x.xVI.

THE UNITY OF REVELATION.

1. "Known unto G.o.d are all his works from the beginning of the world;"

and therefore they const.i.tute together a self-consistent whole. To receive the Holy Scriptures as containing a revelation from G.o.d is to acknowledge that they possess an _essential and all-pervading unity_.

Whoever speaks timidly and hesitatingly of the essential harmony between the Old Testament and the New, either refuses to acknowledge both as given by inspiration of G.o.d, or he apprehends this great fundamental truth only in a confused and imperfect manner. If G.o.d spake by Moses and the prophets, as well as by Christ and his apostles, it is vain to allege any contradiction in doctrine or spirit between the former and the latter. So absolutely certain is it that the Saviour and his apostles built on the foundation of the Old Testament, that to deny its divine authority is to deny that of the New Testament also.

2. But the unity of revelation, like that which pervades all the other works of G.o.d, is a _unity in the midst of diversity_--diversity in its contemporaneous parts, but especially in its _progress_. Ill.u.s.trations without number are at hand. The history of a plant of wheat, from the time when the kernel is sown in the earth to the harvest, has perfect unity of plan. But how unlike in outward form are the tender blade, the green stalk, and the ripened ear! The year const.i.tutes a self-consistent whole. But can any thing be more dissimilar in form than spring and autumn? Yet no one thinks of finding a want of harmony between the fragrant blossoms of the former, and the ripened fruit of the latter.

The path to the harvest lies through the blossoms. Geologists dwell at great length on the varied conditions through which our planet has pa.s.sed, and the wonderfully diversified forms of vegetable and animal life corresponding to these several conditions. Yet in this endless diversity of outward form they recognize from first to last a deep underlying unity of plan. We might, then, reasonably infer beforehand that if G.o.d should make a revelation of himself to men, it would have not only unity but _diversity of outward form_, especially _diversity of progress_. The fact that the revelation contained in the Bible has such diversity is one of the seals of its genuineness.

3. We may consider this unity in diversity in respect to the _form of G.o.d's kingdom_. From Adam to Abraham G.o.d administered the affairs of the human family as a whole, without any visible organization of a church as distinct from the world at large. From Abraham to Moses his church--using the term church in a general sense--existed in a _patriarchal_ form. With the beginning of the Mosaic dispensation he put it into the form of a _state_, of which he was the supreme head and lawgiver, while its earthly rulers exercised under him all the functions of civil offices, the bearing of the sword included. When Christ came, he separated the church from the state, and gave it its present spiritual and universal organization. In all this diversity of outward form we recognize the progress of one grand self-consistent plan.

4. We may now go back again to the beginning, and consider the diversity in the _forms of public worship_--the simple offering of Abel, who "brought of the firstlings of his flock, and of the fat thereof," the altars of the patriarchs, the gorgeous ceremonial of the Mosaic economy with its priesthood and sacrifices, "the service of song in the house of the Lord" added by David, the synagogue service of later times, and, finally, the spiritual priesthood of believers under the New Testament, whose office is "to offer up spiritual sacrifices acceptable to G.o.d by Jesus Christ" (1 Pet. 2:5); and show that through all this variety of outward form the essence of G.o.d's service has ever remained unchanged, so that the example of primitive believers is a model for our imitation.

Heb. chap. 11.

5. We may show, again, that the same manifoldness belongs to _the forms of labor_ devolved on G.o.d's servants in different ages. The work a.s.signed to Noah was not that of Abraham; nor was Abraham's work that of Moses; nor the work of Moses that of David; nor David's work that of Isaiah, Jeremiah, and Ezekiel; nor did any one of the Old Testament believers receive the broad commission: "Go ye into all the world; and preach the gospel to every creature." They could not receive such a commission, for the way was not yet prepared. Abraham must sojourn in the land of promise "as in a strange country, dwelling in tabernacles with Isaac and Jacob" (Heb. 11:9); Moses must lead Israel out of Egypt, and be G.o.d's mediator for the law given on Sinai; Joshua must take possession of the land of promise and David maintain it, sword in hand; the prophets must foretell the future glories of Christ's kingdom, not preach it, as did the apostles, to all nations. But in the divine plan this manifoldness of service const.i.tutes a self-consistent and harmonious whole.

6. The same unity in diversity belongs to _the spirit of revelation_.

Failing to apprehend the character of G.o.d in its entireness, Marcion rent the seamless garment of divine perfection into two parts, the one consisting of _justice_, which he a.s.signed to the "Demiurge" of the Old Testament, the other of _goodness_, as the attribute of the supreme G.o.d of the New Testament. He did not see that G.o.d's character is alike infinite on both sides; that his justice is a justice of infinite goodness, and his goodness a goodness of infinite justice. Hence he arrayed in opposition to each other two caricatures of deity, the one drawn from the Old Testament, the other from the New; an error in which he has had too many imitators in modern times. To see the harmony of the spirit that pervades the Holy Scriptures from beginning to end _in respect to the Divine character_, we should take a comprehensive instead of a partial view of their representations. It is true that the Old Testament describes G.o.d as infinite in holiness and inflexibly just. But it also describes him as "the Lord G.o.d, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." It is true that G.o.d's covenant under the Old Testament was restricted to a single nation; but this was, as has been heretofore shown, _preparatory_ to a universal dispensation of mercy, as when a general seizes one strong position with a view to the conquest of an entire region. Chap. 18. It is true, on the other hand, that the New Testament is, in a peculiar sense, a revelation of G.o.d's mercy through Jesus Christ. But it is a discriminating mercy, through which G.o.d's awful holiness and justice shine with dazzling brightness. It is a mercy shown not at the expense of justice, but in perfect harmony with it; a mercy sternly restricted, moreover, to those who comply with the conditions on which it is offered. The gospel is a plan of salvation, not of condemnation; "for G.o.d sent not his Son into the world to condemn the world, but that the world through him might be saved." John 3:17. Yet it brings condemnation to those who reject it; for the Saviour immediately adds (ver. 18): "He that believeth on him, is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of G.o.d." It is in the New Testament, not in the Old, that we find the most awful declarations of G.o.d's wrath against the finally impenitent, some of them proceeding, too, from the lips of the compa.s.sionate Saviour: "The Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not G.o.d, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power" (2 Thess. 1:7, 9); "He that believeth not the Son, shall not see life; but the wrath of G.o.d abideth on him" (John 3:36); "These shall go away into everlasting punishment, but the righteous into life eternal" (Matt. 25:46).

7. The same harmony of spirit pervades both Testaments in respect to _the way of salvation_. On this momentous question the teachings of the New Testament are fuller than those of the Old, but never in contradiction with them. The Old Testament teaches that men are saved, not from the merit of their good works, but from G.o.d's mercy: the New Testament adds a glorious revelation respecting the _ground_ of this mercy in Jesus Christ. To exhibit in a clear light the reality of this harmony, let us take a pa.s.sage of the New Testament which embodies in itself the substance of the way of salvation, and compare with it the declarations of the Old Testament. The following will be appropriate: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." t.i.tus 3:5.

_Not by works of righteousness which we have done, but according to his mercy he saved us_. "The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt" (Deut. 7:7, 8); "For thy name's sake, O Lord, pardon mine iniquity, for it is great" (Psa.

25:11); "Have mercy upon me, O G.o.d, according to thy loving-kindness; according unto the mult.i.tude of thy tender mercies blot out my transgressions" (Psa. 51:1); "I do not this for your sakes, O house of Israel, but for my holy name's sake, which ye have profaned among the heathen whither ye went" (Ezek. 36:22); "We do not present our supplications before thee for our righteousness, but for thy great mercies" (Dan. 9:18).

_By the washing of regeneration, and renewing of the Holy Ghost._ "Behold thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow." "Create in me a clean heart, O G.o.d; and renew a right spirit within me. Cast me not away from thy presence; and take not thy Holy Spirit from me" (Psa. 51:6, 7, 10, 11); "I will put my law in their inward parts, and write it in their hearts; and will be their G.o.d, and they shall be my people" (Jer.

31:33); "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them" (Ezek. 36:25-27).

8. The stern character of the Mosaic dispensation is freely admitted. As a preparatory dispensation, severity belonged appropriately to it. "The law," says Paul, "was our schoolmaster to bring us unto Christ, that we might be justified by faith." Gal. 3:24. Its office was to educate the human conscience to such a point that it should be prepared for the full revelation of G.o.d's mercy in Christ. We may concede the prominence of G.o.d's justice in the Old Testament, and his mercy in the New; but we must never forget that neither part of divine revelation is complete in itself. It is only when we view them in their connection with each other, as parts of one great whole, that we discern in them an all-pervading unity and harmony of spirit.

From the unity of revelation some inferences may be drawn of a very practical character, especially in reference to the interpretation of the Old Testament.

9. _Each particular communication from G.o.d to man must be, in its place and measure, perfect._ For it proceeded from the infinite mind of G.o.d, who understood at the beginning the whole plan of redemption, and who, when he made the first revelation concerning it, knew all that was afterwards to follow, and said and did, in the most perfect way, what was proper to be said and done at the time. The revelations of the Holy Spirit, therefore, admit of a stupendous _development_, but no rectification or improvement. The very earliest of them contain the germs of all that is to follow without any admixture of falsehood. There is a holding back of the full light reserved for future ages, but no mist of error--nothing which, fairly interpreted, will ever need to be retracted. For this reason the very earliest of G.o.d's communications to men retain for us, who live in these latter days, their pristine freshness and power. Take, for example, the great primitive prophecy: "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Gen.

3:15. We can find no words more pertinent to describe the mighty conflict now going on between the kingdom of G.o.d and that of Satan. What are they but a condensation into one sentence of the history of redemption--a flash of light from the third heavens, which discloses at a glance man's destiny from Eden to the trump of the archangel? And so is it also with the later prophecies concerning Christ and his kingdom.

What is true of the revelations of the Old Testament holds good of all its _inst.i.tutions_. In their place, and with reference to the end which they proposed to accomplish, they were all perfect; were the best that could be given under existing circ.u.mstances. At the foundation of all our reasonings concerning the appointments of the Old Testament must lie the axiom: "As for G.o.d his way is perfect."

10. _The later revelations must he taken as the true exponents of the earlier._ This is but saying that the Holy Spirit is the true and proper expositor of his own communications to men. Since, as we have seen, the first revelations were made in full view of all that was to follow, the later revelations must be considered not as a ma.s.s of foreign and heterogeneous materials superadded to the original prophecies, but as a true expansion of the earlier prophecies out of their own proper substance. For example, the promise made to Abraham: "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18), is not so much a new promise as a further unfolding of the original one: "It shall bruise thy head." A further development of the same promise we have in Nathan's words to David: "Thine house and thy kingdom shall be established for ever before thee, thy throne shall be established for ever;" and in all the bright train of prophecies in which the glory and universal dominion of the Messiah's kingdom are foretold down to the day of Gabriel's announcement to Mary: "He shall be great, and shall be called the Son of the Highest; and the Lord G.o.d shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end." Luke 1:32, 33.

And since the manifestation of G.o.d in the flesh is the culminating point of revelation, it follows that the Lord Jesus and his apostles, whom he authoritatively commissioned to unfold the doctrines of the gospel, must be, in a special sense, the expositors of the Old Testament, from whose interpretations, when once fairly ascertained, there is no appeal. The attempt of some to make a distinction between Christ's authority and that of his apostles is nugatory. As it is certain that our Lord himself could not have been in error, so it is certain also that he would not have commanded his apostles to teach all nations concerning himself and his doctrines, and have further given them, in the possession of miraculous powers, the broad seal of their commission, only to leave them subject to the common prejudices and errors of their age. See further in Chap. 7, Nos. 3, 4.

11. _The extent of meaning contained in a given revelation must be that which the Holy Spirit intended._ It is not to be limited, then, by the apprehension of those to whom it was originally made. Earlier prophecy is, at least in many cases, framed with a view to the subsequent development of its meaning. Until such development is made by G.o.d himself, either in the way of further revelations, or indirectly by the course of his providence, men's apprehension of its meaning, though it may be true as far as it goes, must yet be inadequate. To cite a single pa.s.sage from one of the Old Testament prophecies: "It hath pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." Isa.

53:10. No one will maintain that the Jews before our Lord's advent (all carnal prejudices aside) could have had that apprehension of its deep meaning which it is our privilege to enjoy. This meaning was contained in the promise from the first, but in an undeveloped form. Accordingly the prophets themselves "inquired and searched diligently" concerning the import of their utterances and the time of their fulfilment. 1 Pet.

1:11. They who deny the reality of prophetic inspiration are necessitated, for consistency's sake, to deny also the principle now laid down. But if revelation be a true communication from G.o.d to men, it is reasonable to believe that it should have contained from the beginning the germs of mighty events in the distant future, the realization of which in history should be, in connection with further revelations from G.o.d, its true expositor.

12. _The more obscure declarations of Scripture are to be interpreted from the clearer._ A single pa.s.sage of G.o.d's word occasionally gives us a glimpse of some great truth nowhere else referred to in Scripture. Of this we have a remarkable example in what the apostle says of Christ's delivering up the kingdom to the Father upon the completion of the work of redemption. 1 Cor. 15:24-28. But no great truth relating to the way of salvation through Christ is thus taught obscurely and in some single pa.s.sage of Scripture. Every such truth pervades the broad current of revelation, and shines forth from its pages so clearly that no candid inquirer can fail to apprehend its true meaning. If, then, we find in the Bible dark and difficult pa.s.sages, they must, if interpreted at all, be explained, not in contradiction with what is clearly and fully taught, but in harmony with it. This is but saying that, instead of using what is obscure to darken what is clearly revealed, we should, as far as possible, ill.u.s.trate that which is dark by that which is clear.

The Scriptures teach, for example, with abundant clearness, that Christ is the only foundation on which the church can rest. Isa.

28:16; 1 Cor. 3:11; Ephes. 2:20; 1 Pet. 2:6. This is, indeed, an office which plainly requires for its exercise that omnipotence, and that supreme power in heaven and earth which are expressly ascribed to him. Matt. 11:27; 28:18; John 5:19-30; 17:2; 1 Cor.

15; 24-28; Ephes. 1:20-23; Phil. 2:9-11; Col. 1:15-19; Heb. 1:3.

When, therefore, our Lord says to Peter: "Thou art Peter [that is, as the word Peter means in the original, _Thou art Rock_], and upon this rock will I build my church" (Matt. 16:18), to understand Peter, or any pretended successor of Peter, as a rock in any other sense than as an eminent instrument in Christ's hand for the establishment of his church, is absurd and blasphemous.

Again: Christ gives to Peter the keys of the kingdom of heaven, with power to bind and loose (Matt. 16:19), and elsewhere the same power is conferred upon all the apostles (Matt. 18:18).

That Peter and his a.s.sociates in the apostleship had the keys of the kingdom of heaven in any such sense as that in which Christ has them (Rev. 3:7); that is, that they had authoritative power to admit their fellow-sinners to heaven, or exclude them from heaven, is contrary to the whole tenor of the New Testament, which everywhere represents Christ as the supreme Judge, upon whose decision depends the everlasting destiny of every child of Adam. Matt. 7:21, 22; 16:27; 25:31-46; John 17:2; Acts 17:31; 2 Cor. 5:10. Christ's words concerning the keys may be best understood of the _special_ authority which he bestowed on the apostles, as inspired teachers and guides of his primitive church, to settle all questions respecting her. For eminent examples of the exercise of this power, see the decisions concerning Gentile converts, Acts 11:1-18; 15:1-29. In this sense the gift of the keys ceased with that of inspiration. But if, as some think, the words may be understood of the _common_ power conferred by Christ on his churches to regulate their own affairs, to administer discipline, and to admit or exclude from their communion, the power continues in this sense in the visible church, and is valid so far as it is exercised in accordance with G.o.d's word.

So also must we interpret the words of Christ recorded by the apostle John: "And when he had said this, he breathed on them, and said unto them, Receive ye the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." Chap. 20:22, 23. The authoritative forgiveness of sin is a prerogative of G.o.d alone, the exercise of which implies omniscience as well as supreme authority in heaven and earth. The prerogative of remitting and retaining men's sins here conferred on the apostles is part of the general power of binding and loosing already considered. It was exercised _in the sphere of the visible church on earth_. As it respects the actual forgiveness of sin and consequent admission of the soul to communion with G.o.d here and eternal life hereafter, G.o.d's ministers can only declare the terms of salvation as they are set forth in the gospel.

The same general principle is applicable to the interpretation of all pa.s.sages containing "things hard to be understood." The "unlearned and unstable" wrest them, by taking them out of their connection and in contradiction to the general tenor of G.o.d's word. But the candid student of Scripture never uses that which is difficult in revelation to obscure that which is plain. He seeks, on the contrary, to illumine what is dark by that which shines with a clear and steady light.

13. As a fitting close to this part of our subject we add some remarks on _the a.n.a.logy of faith_. "We may define it to be that general rule of doctrine which is deduced, not from two or three parallel pa.s.sages, but from the harmony of all parts of Scripture in the fundamental points of faith and practice." Horne's Introduct., vol. 1. p. 269, edit. 1860. It is based on two fundamental principles; first, that "all Scripture is given by inspiration of G.o.d," and therefore const.i.tutes a self-consistent whole, no part of which may be interpreted in contradiction with the rest; secondly, that the truths to which G.o.d's word gives the greatest prominence, and which it inculcates in the greatest variety of forms, must be those of primary importance. Thus understood, the a.n.a.logy of faith is a sure guide to the meaning of the inspired volume. He who follows it will diligently and prayerfully study _the whole word of G.o.d_, not certain selected parts of it; since it is from the whole Bible that we gather the system of divine revelation in its fulness and just proportions. "If we come to the Scriptures with any preconceived opinions, and are more desirous to put that sense upon the text which coincides with our sentiments rather than with the truth, it then becomes the a.n.a.logy of _our_ faith rather than that of the whole system." Horne, _ubi supra_. In this subst.i.tution of "the a.n.a.logy of _our_ faith" for the a.n.a.logy of Scripture lies the foundation of sectarian controversy.

Again; he who follows the true a.n.a.logy of faith will not allow a doctrine which runs through the whole tenor of divine revelation to be weakened or set aside in the interest of some other scriptural doctrine.

The Scriptures teach, for example, with great frequency and clearness that men are saved, not from the merit of their good works, but solely by G.o.d's free grace through faith in Jesus Christ. They teach also with equal frequency and clearness that without repentance and obedience to the divine law there is no salvation. These two deductions are not contradictory, but supplementary to each other. They present two sides of one and the same way of salvation. Yet it may happen that a Biblical student will find himself unable to reconcile in a logical way two such deductions as the following: "Therefore we conclude that a man is justified by faith without the deeds of the law"

(Rom. 3:28); "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matt. 7:21). What then shall we counsel him to do? Plainly it is his duty, first of all, to receive and hold _both_ doctrines. _Afterwards_ he may properly seek to reconcile them with each other in a logical way; but if he fails to accomplish this task to his satisfaction, he must not deny one truth, or sink its importance, in the interest of the other. The same general principle applies to various other doctrinal difficulties, which need not be here specified.

Finally, a true regard to the a.n.a.logy of faith will make our system of belief and practice _entire and well proportioned_ in all its parts.

Every declaration of G.o.d's word is to be received in a reverent and obedient spirit. But inasmuch as the Scriptures insist much more earnestly and fully on some things than on others, it is our wisdom to follow, in this respect, the leadings of the Holy Spirit. It will be the aim of the enlightened believer to give to each doctrine and precept of revelation the place and prominence a.s.signed to it in the Bible.