WE submit a few remarks on the best mode of studying the epistles, and the leading principles of their interpretation, for the use of the intelligent inquirer.
1. We have first, then, to consider the best mode of studying the epistles of the New Testament; and the first thing we would suggest is, that the student, having fixed upon some particular epistle, should make a point of reading the whole of it at one sitting, without any regard to the ordinary division of chapters and verses. This reading should not be cursory and casual, but diligent and systematic. It should be with a close attention to the scope and tenor of the whole. We must not pick out a verse here, or a word there, and ground a theory thereon. We must strive to find out what is the main subject and tendency of the whole epistle; or, if it has several parts and purposes in it, not depending on each other, nor in subordination to one chief aim, we must strive to discover what these different matters are, where the one is ended, and where the other begins, marking the boundaries of each.
After having thus read over the whole epistle at one sitting, at least twice, and having gathered for himself a general idea of the whole, the student should next ascertain, if possible, such particulars as (1) Who the writer is; (2) when and where it was written; (3) to whom it was addressed; (4) what was the particular state of the parties at the time they were thus addressed; physically, mentally, morally, and spiritually.
A full understanding of these points, though not essential, is nevertheless of real importance and value in the thorough examination of the epistle; for though the general design of the whole of Scripture is the instruction of the world, and the edification of the church, in every age, still there was an immediate and specific design in regard to every book; and a knowledge of this design cannot but be of great and real value.
These things having been ascertained, as far as possible, the student should next endeavor to put himself in the position of one of those to whom it was originally addressed, bearing fully in mind the above-mentioned particulars, and should again read the whole anew at one sitting as before. I am perfectly sure that the student of Scripture, who shall faithfully pursue this method of study, will arrive at a clearer conception of the whole, than could ever possibly be reached by one who does not so study it, though he should have spent toilsome years in consulting commentaries of all ages, and of all countries.
2. But second, we have to consider a few of the leading principles of interpretation.
1. First, then, we should remember that the meaning of Scripture is not to be determined by modern notions and systems, but we must cast ourselves back into the very times and places, and realize the very ideas and modes of thinking of the writers themselves.
2. We should remember that there are many things recorded in Scripture that are not for our imitation or approval, but are rather beacons for our warning and avoidance. This arises from the Scriptures being so much of a historical nature, containing accounts of the opinions and actions of men of all characters, good, bad, and indifferent.
Besides, we should remember that authority is not attached to any and every particular passage of Scripture; it is the "teaching" of Scripture as a whole that is authoritative, not that of any and every particular verse, clause, or section.
3. We should remember that when any doctrine is to be proved from Scripture, it should be attempted chiefly, if not entirely, from those passages where it is purposely discussed, rather than from those where it is only incidentally mentioned.
4. We must remember that in applying the Scriptures in proof of any doctrine, it is needful to ascertain if all that was meant by the writer be actually expressed, or if not expressed, what it is that is necessarily implied to complete the passage.
5. We must remember that no article of faith can rest solely on a metaphor, parable, or single obscure and figurative text.
6. We must remember that the Scriptures often speak of God after the manner of men, which, nevertheless, is to be understood in a sense worthy of the great God.
7. We must remember that nothing can be a doctrine of Scripture that is contrary to reason. If such appear to be the case, we should suspect our own interpretations of Scripture, and re-examine them accordingly.
8. We must remember that the Hebrew and Greek languages have some peculiar idioms of their own, which must be fully ascertained before we can decide with any confidence.
9. We must remember that the Scriptures are not written scientifically, and in a guarded legal way, but for the multitude, and in a popular form, using the popular language of every-day life, containing elliptical and other expressions that are found in all similar works of the same time, and place, and character.
10. Tenth and lastly, we should remember that we ought not to put into the earlier writings of the Old Testament, teachings which, true though they be, are chiefly, if not exclusively, of the New.—Rainbow.
Expectation of a Great War, and The Second Coming of Christ.
The London Times of May 29 said:—
The four services at Her Majesty's theatre on Friday, May 28, were densely crowded, it being known that Mr. Moody in the afternoon was to preach his farewell sermon, and give his farewell address to the young converts in the evening. Mr. Sankey, by special desire, sang the hymn, "Jesus of Nazareth passeth by." Previous to doing so, he said, as that would be the last afternoon he would probably sing there, he trusted that by divine grace many would be led by the singing to the throne of God.
Mr. Moody, in commencing his address, said there was something to him very sad in that meeting. He had never enjoyed preaching so much as he had since he came to that place.
Before taking leave of his audience, many of whom he would never see again, he wished to say that, though he was no alarmist, he desired to express his conviction that the world was on the eve of some very great event—some very great change. He could not say what was going to happen, but if he read the Scriptures rightly, it might be the coming of the Lord, or some great war.
Mr. Moody then preached from the words spoken to Noah, "Come thou into the ark, thou and all thy house." Many people of the present time do not believe the world is going to be burnt up. Well, in the days of Noah there were many who, though they worked in building the ark, laughed and scoffed at Noah at night when they had done their day's work, and pointed him out as an old fanatical fool. Still, the time came; and when Noah went in, God shut the door, and when the flood was coming on no doubt many knocked at the door and cried out "Let us in." So it is in the present time. Many regard religious believers who are looking for the second coming of Christ as a body of fanatics; but none should doubt the words of holy writ, but prepare for the coming of the Lord.
Some of the London newspapers, commenting on the above, say they agree with Mr. Moody as to a great war being at hand; but these conclusions they arrive at purely from political circumstances and conditions.
On the following evening, in course of his address at the Victoria Theatre, the Earl of Cavan stated that he fully endorsed and most thoroughly agreed with these remarks of Mr. Moody as to coming judgments.—Signs of Our Times.
Subterfuges of Mormonism.
By John Harvey Waggoner
CONVERSING with Mormons recently we referred to Matt. 7 : 22, 23, as evidence that some professed to work miracles in the name of Christ to whom he will say, "I never knew you; depart from me, ye that work iniquity." They denied the scripture, saying that other translations said, "You never knew me." Of course this did not meet the issue, for whether it reads, I never knew you, or you never knew me, the fact remains that some profess to work miracles in the name of Christ who do not the will of his father—who are workers of iniquity.
But it is not true that other translations read, you never knew me. The Mormons have what they style an inspired version of the Bible, by Joseph Smith, in which it is made to read so. But we called attention to the fact that in the book of Mormon, wherein it is said that Christ came to America, after his ascension, and taught the people what he had before taught in Asia, the sermon on the mount is given as it is given in the authorized or common version. To this, reply was made that Joseph Smith was not responsible for what is written in the book of Mormon; he only translated what he found written on the plates.
Now comes a query. They claim that Matthew perverted the sermon in his record, or else Matthew's record has been corrupted, and that Smith's later version is the true one. But it is surprising beyond measure that Nephi should record the preaching of the sermon in America, on the very opposite side of the globe, and that he should get it word for word according to the perverted copy of Matthew! It is plain to every one except the Mormons, for their credulity is beyond measure, that the writer of the pretended book of Nephi copied from the commonly received gospel of Matthew, and the later version of Joseph Smith was got up afterwards to suit a purpose. It is amazing that men of ordinary intelligence should ever be deceived by a system so replete with fallacies and falsities. J. H. W.
He Stands Fire.
I was walking along the Strand one night, and I came upon a fine, tall soldier. I entered into conversation with him; and said, "There is one thing I cannot understand about the British soldier." "What is that, sir?" "Well," I said, "he is bold and daring: you could not insult him more than by calling him a coward. There are men amongst you who would rush up to the cannon's mouth, even if you knew it would be certain death, and yet there are men amongst you who dare not kneel down in the barrack-room at night, and repeat the prayer their mother taught them when they were children." He paused and said, "That is true, sir."
"What is the meaning of it, soldier?" He said, "You remind me of what took place in my own roll a few weeks ago. A young fellow come into our room, and the first night before going to bed he knelt down to pray, and instantly there was a noise and disturbance in the room. Caps and belts were flung over at the man, but he did not move. The second night there was a general cry, 'Willie, try it again.' Down he went on his knees again. Caps and belts were thrown again, and the men whistled. The third night he went again on his knees, and again on the fourth night, with the same result, and on the fifth night. And then," he said, "the greatest blackguard in the room cried out, 'Lads, he is genuine—he stands fire,' and from that night every one in the room respected him, and began to follow his example."
Now my dear friends, in a large establishment in Birmingham, very similar to what many of you are in, in this town, some seventy years ago, there was a youth who came from his mother's loving home in one of our beautiful villages. He had been taught to "stand fire," not to be ashamed of God or of prayer. The first night he retired to rest with several other youths. He knelt down to pray, and as in the case of the soldier, he was instantly beset by the young fellows in the room, abusing him and ridiculing him; and everything was done to induce him to abstain from prayer, but he "stood fire"; he was not ashamed of the gospel of our Lord Jesus Christ. Amongst them was a strong built youth, who stood on his right, and who said, "My mother taught me to do that. I have been ashamed of doing it, but I will do it." That youth became the great, the noble John Angell James.
Oh, young men, if that youth had not stood fire the world might never have known or been blessed by the labors of John Angell James. The soldier told me what I want to leave with you. He said, "Sir, as a rule the fresh fellows who kneel down to pray do not do it a second night." Ah, young men, may that never be said of you. That explains the meaning of those words, "He stands fire." Do not be ashamed to acknowledge your Lord and Master.—Sel.
Virtue
VIRTUE.—Sulphuret of silver is embedded in the solid quartz, and the shining metal is only brought forth after much labor; so the virtue of a people is only made apparent by their struggles with adversity.
Good Deeds and Future Support
EVERY good deed that we do is not only a present pleasure, but a prop for the future.
Activity
ACTIVITY.—Don't be discouraged if you are unfortunate, and are lying flat on your back. Rise—stand erect, and persevere in something else. Fall again, if you can't do better, but never yield to despondency. As fast as you fall, spring to your feet again, and there will always be hope. Lie still—lament that you are in the ditch, and you but cause rejoicing among your enemies, and no one will render you assistance. Dig out—work hard—persevere, with a determination to earn a comfortable living, and you shall have it. Scores will fly to your assistance, who would help to cover you with reproaches, when writhing and lamenting over your misfortunes. The whole secret of success in life is—activity. To action—to action—and you will never see the day that you will need assistance, which will not be rendered in some shape or other. Activity is the life of man; it makes him for this world, to say nothing of the world to come.
Living by the Day.
I COMPARE, says John Newton, the troubles we have to undergo in the course of a year to a great bundle of faggots, far too heavy for us to lift. But God does not require us to carry the whole at once. He mercifully unties the bundle, and gives us first one bundle, which we are to carry to-day, and then another, which we are to carry to-morrow, and so on. This we might easily manage, if we would only take the burden appointed for us each day; but we choose to increase our troubles by carrying yesterday's sticks over again to-day, and adding to-morrow's burden to our load before we are required to bear it.
"Just Lippen to Him."
FREQUENTLY has it been my privilege to follow him (Dr. Chalmers) to some country district, and hear him (in language which he labored to reduce as much as possible to the standard of "the common people") announce to them the way of salvation, and the path to heaven. Sometimes, also, it was my lot to be his companion to some wretched hovel, where I have seen him take his seat by the side of some poor child of want and weakness, and patiently, affectionately, and earnestly strive to convey into his darkened mind some ray of truth, that might guide him to safety and to God. On such occasions it was marvelous to observe with what simplicity of speech that great mind would utter truth. One instance of this I must be allowed to mention.
The scene was a low, dirty hovel, over whose damp and uneven floor it was difficult to walk without stumbling, and into which a small window, coated with dust, admitted hardly enough of light to enable an eye unaccustomed to the gloom to discern a single object. A poor old woman, bed-ridden, and almost blind, who occupied a miserable bed opposite the fire-place, was the object of the doctor's visit. Seating himself by her side, he entered at once, after a few general inquiries as to her health, etc., into religious conversation with her. Alas! it seemed all in vain. The mind which he strove to enlighten had been so long closed and dark, that it appeared impossible to thrust into it a single ray of light. Still, on the part of the woman, there was an evident anxiety to lay hold upon something of what he was telling her: and encouraged by this he persevered, plying her, to use his own expression, with the offers of the gospel, and urging her to trust in Christ.
At length she said, "Ah! sir, I would fain do as you bid me, but I dinna ken how. How can I trust in Christ?" "Oh! woman," was his expressive answer, in the dialect of the district, "just lippen to him." "Eh, sir," was the reply, "and is that a'?" "Yes, yes," was his gratified response; just lippen to him and lean on him, and you'll never perish."
To some, perhaps, this language may be obscure, but to that poor and dying woman, it was as light from heaven; it guided her to the knowledge of the Saviour, and there is good reason to believe it was the instrument of ultimately conducting her to heaven.
It is not easy to give an English equivalent for the word "lippen." It expresses the condition of a person who, entirely unable to support or protect himself, commits his interests or his life to the safe-keeping of some person or object. Thus, a man crossing a chasm on a plank, lippens to the plank: if it give way, he can do nothing for himself. The term implies entire dependence, under circumstances of risk and helplessness.—Dr. W. L. Alexander's "Discourse of the Qualities and Worth of Dr. Chalmers."
Questions on the Sanctuary.
By Uriah Smith
A FRIEND writes us from Fredericksburg, Iowa, that he is thrown into some difficulty in regard to our views by objections raised from an "age-to-come" standpoint; and this, strange to say, by one who keeps the Sabbath. The first difficulty of our friend in reference to our view of a literal sanctuary in Heaven, he states in these words :—
"1. Heb. 10 : 20 calls the vail his flesh. Rev. 1 : 20 explains that the seven candlesticks are symbols of the seven churches. Now if the sanctuary in Heaven is literal and according to the one built by Moses, why this explanation?"
We answer by saying that we do not understand Heb. 10 : 20, to call the vail his flesh. The verse reads : "By a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh." What is the subject upon which Paul treats in this verse? It is the new and living way which Christ hath consecrated for us. Through what does this way lead? Through the vail. And what is this way which he has provided for us? It is his flesh. Paul's declaration is that Christ's flesh is, not the vail, but the new and living way through the vail. And the meaning evidently is that it is by the flesh of Christ, or, in other words, by the offering which he has provided in the sacrifice of himself, that we are able to enter by faith through the vail into the sanctuary above for the forgiveness of our sins. This is simple and plain. But with the view that his flesh is the vail, the text would be both confused and imperfect; for then we should find Paul speaking of a way through Christ's flesh which would be an incomprehensible idea; and secondly, we should find him introducing the subject of a new and living way, and then leaving it without telling us what that way is. This is neither like Paul, nor the Holy Spirit by which he wrote.
In reference to the candlestick, we think it an entire mistake to regard the seven candlesticks of Rev. 1 : 12, 13, as the antitype of the candlestick of the sanctuary; for, first, these are seven distinct and separate candlesticks, or lamp stands, as the word here signifies; but the sanctuary candlestick was only one, with seven branches. Secondly. One like the Son of man was seen walking in the midst of the seven candlesticks; but the high priest never walked around amid the seven branches of the one candlestick of the sanctuary. They therefore have no connection with each other. The seven candlesticks are simply introduced as symbols of the seven churches. When we inquire for the antitype of the sanctuary candlestick, we find it in the seven lamps of fire which John saw before the throne. Rev. 4 : 5.
The second difficulty of our friend is the following :—
"Again, Heb. 10 : 12 says, 'He sat down [past tense] at the right hand of God,' which must have been in the most holy place. Now if Christ entered the most holy place on his ascension (as these texts plainly imply) the view you hold of the sanctuary and 2300 days is shaken to the foundation. I ask for information. I do not believe in probation in the age to come; but I feel I am in darkness."
There is no work we undertake with greater pleasure than trying to impart information to those who are candidly seeking it. And we would that those who have been laboring to unsettle the mind of our friend, might see from this case the nature of the work in which they are engaged. It is simply leading people into darkness and bondage. It is to obscure, not to enlighten. It is to perplex and bewilder, not to encourage and establish upon the truth. It is not gathering with Christ, but scattering abroad. If they dare risk this course till the Judgment, they do so on their own responsibility.
In reply to the objection, we answer that we entirely disagree with the conclusion that the expression "at the right hand of God," means in the most holy place. Stephen said, Acts 7 : 55, that he saw Heaven opened, and Jesus standing on the right hand of God. Was this the most holy place? That apartment of the sanctuary was not opened nor anything seen there according to the evidence of the Scriptures, till the seventh trumpet commenced to sound, near the end. Rev. 11 : 19. Again, our Lord himself said, Matt. 26 : 64, "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of Heaven." Is he in the most holy place when coming in the clouds of Heaven? Yet he is, in that very act, sitting on the right hand of power, or which is obviously the same thing, sitting at the right hand of God. These texts show that this expression, the right hand of God, simply denotes the position that Christ holds in relation to God, as the second in exaltation, power, and glory.
But for the sake of the argument, we will take it in its strictest sense, as there are scriptures, Rev. 3 : 21; Zech. 6 : 12, 13, which speak of Christ as actually seated with the Father upon his throne. And this position, of course, he assumed when he ascended. Still we claim that there is not the least proof in this that when Christ ascended he entered into the most holy place. For God's throne is not always and immovably in the most holy place. Where is the proof that it is? It will be answered, perhaps, that God is represented as dwelling between the cherubim, which were upon the ark in the most holy place. These expressions are all found in the Old Testament, and have evident reference to the arrangement of the earthly sanctuary. God told Moses that he would meet him from between the two cherubim; and there he manifested his glory. Now suppose that during that period when God communed with mankind through the earthly sanctuary, he ordained to meet them nowhere else but from between the cherubim, would it follow that while in Heaven he must be always in that particular place? This conclusion does not seem at all necessary. The law had a shadow, but not the very image of the things.
If it be said that some of these expressions refer to God's position in Heaven, as the prayer of Hezekiah, 2 Kings 19 : 15, 16, then it follows that he does not remain fixed in that place; for he left it to come down and communicate with Moses and the elders of Israel. If Ps. 99 : 1 be referred to we answer that that verse evidently refers to the time when the earth is to be moved (margin, stagger), or reel to and fro like a drunkard, as Isaiah has it, at the voice of God. Isa. 24 : 20; Jer. 25 : 30; Joel 3 : 16; Rev. 16 : 17. And at this time his position is between the cherubim in the most holy place, where the priesthood of our Lord then terminates.
But even here upon the earth although the general rule was that God would commune with Moses from between the cherubim, if these were the cherubim of the mercy-seat, he did not always confine himself to that position; for he sometimes met Moses at the door of the tabernacle. Ex. 33 : 9; Num. 12 : 5; Deut. 31 : 15.
Finally, the throne of God itself, as it exists in Heaven, is a living, moving throne. Read Ezekiel's sublime description of this in his first and tenth chapters. Over the heads of living creatures of awful majesty, called cherubim, was the likeness of a firmament, and over that which the prophet calls "the appearance of the likeness of the glory of the Lord." In chapter ten he calls it "the living creature" that he "saw under the God of Israel." Beyond all question, the prophet here had a vision of God in his holy temple. He himself calls it "visions of God." Chap. 1 : 2. And this wonderful being, full of eyes and the Spirit of God, is represented as moving about with the Lord of Israel, the Almighty; and the glory of the Lord appeared at times at the threshold of the house or temple, not always in the most holy place.
All these facts and considerations go to show that we are not to conceive of the throne of God as any earthly throne, composed of inert material, but one of awful life and majesty. Nor are we to conceive of it as an immovable structure, but borne up by the living creatures, and in a measure incorporated with them, who have the power to go and return like a flash of lightning. Eze. 1 : 14: Are not these the cherubim between which God dwells? And were not the cherubim placed upon the mercy-seat to represent the fact that these were the foundation of God's living throne? Whoever, therefore, builds a theory upon the idea that God's throne is an unmovable structure, and always in the same place, is sure to build an erroneous one.
Other points and queries in the communication of our correspondent, we are obliged, for want of time and space, to omit till next week.
U. S.
Something New.
By Jos. Clarke
THE human mind is well pleased with new things and new discoveries. We want something new, is the cry from infancy to age. Paul adverted to this when he discoursed to the men of Athens. See Acts 17 : 21.
Now it seems that, as a general thing, the heart of man is almost unknown to its possessor; and all those who look carefully into the workings of their own hearts, find there much that is new to them.
Take, for instance, a self-righteous professor of religion, one who is moral and possessed of many virtues, somewhat conceited withal, and has been looked up to as a pattern in many respects.
This man begins to find himself in reality an unconverted man; he finds his heart growing callous and unfeeling; he finds his love for the world on the increase; he finds he has little love for God or his truth, and, on the whole, he begins to suspect that his hope is a vain hope.
This is a new thing to him. He never doubted before as to himself; but had many doubts concerning others, upon whom he looked with pity, if not with something of contempt. But now he sees some such persons in advance of him in the divine life; truly this is something new, and it is interesting to him, in a way he did not anticipate.
This self-righteous, conceited man is alarmed at his situation, and he humbles himself as a sinner before God, and pleads with God that he may see what is wrong in his own heart. He tries the prayer of the publican, and finds it fits him; and now he begins to see what is the matter. He finds pride in his heart, and many other sins he had not supposed had a place there; truly this is a new thing to him.
As this poor self-righteous, conceited man goes on in his work of prayer and self-examination, he finds himself in possession of evil thoughts, motives, and passions, and unruly lusts and appetites, which grieve, and have grieved away the Spirit of God from his heart. He finds, instead of loving God and his people, he loves his own self and self-interest; instead of loving sinners, he loves his farm, his money, and his goods; to him this is a new discovery.
But now he prays as he never did before in all his experience (for this is an old professor); but the light comes in slowly, for God had gone a great way from him, or rather, he had gone many years' travel from God; but the Lord has pity for this poor backslider, and as he returns the Lord meets him as he did the prodigal son. Can it be, says he, that I was so far from God?
Almost an apostate, almost gone, almost lost, and yet he was very self-complacent. What a mistake! Ah! there was a hidden apartment in his heart, where Satan had an easy chair, and even yet it is hard keeping him out of it.
Yes, there are hidden places in the heart yet to explore before he gets all the new things where he can fairly see them, and test them by the light of the word of God.