The Numerical
Structure of Scripture
LECTURE III
THE NUMERALS CONTINUED
We have looked at the first three numbers, then, beloved
brethren; and these have a peculiar place and eminency in Scripture over the
others. No wonder, if they signify what they do. Of course, as the commencement
of the series, they must occur more frequently than the others. But that is not
all, nor what I mean. There is this distinctive difference between these first
three numbers and those which follow them: they are prime numbers: not simply
in an arithmetical, but in a Scripture sense. Of course, arithmetically they
are prime numbers: they can be divided by no others; but this is as true of 5
and 7 which come afterward, and which are not prime numbers in the
Scripture-sense.
For Scripture has its own method of division of these
numbers, and we must pay the closest attention to all its methods, if we would
obtain the insight into it that we seek. Thus 4, we shall find, divides here
not only in the ordinary way, but as 3 and 1 also. Seven divides very commonly
indeed into 4 and 3. Five, I believe, also, though the proof is more obscure,
into 4 and 1. And the mere fact of the division is not the whole: the numbers
obtain their significance from the combined meanings of those into which they
divide. Thus the difference between the first three and the rest is as the
difference between a primitive and a manufactured article. Very significant
indeed it is, in view of what we have been considering, that those now before
us have their meaning derived from the former ones, connected as they are with
the display of God; for "of Him, and through Him, and to Him, are all things:
to whom be glory forever, Amen."
We shall find also that the meanings
of these latter are less comprehensive by far. They are more definite, for to
define is to limit. Thus a fourth section is perhaps the easiest of all to
recognise. It appeals to us in a sadly intelligible way. Yet, as the minor
notes in music, all this falls into the general harmony, and adds an expression
to it very sweet and necessary. The shadows outline the landscape, and give it
tone and tenderness. Such is God's triumph over sin. 4. The number 4 is the
first one capable of true division, and which the number 2 divides. This gives
it its character. It is significant of that which yields itself up to this
division, as material to the hand that fashions it. It is thus the number of
the world, and implies weakness necessarily, therefore, which may give way
under trial, and yield to another hand than the One who has title over it. And
this the creature has done. Therefore the world is what it is to-day, and all
the trial and evil of which it is the scene.
Thus we have "four corners of
the earth," and, as disturbing influences, the "four winds of heaven." The way
in which these are used may be well seen in that passage in the seventh of
Daniel, in which he says, "Behold, the four great winds of heaven strove upon
the great sea, and four great beasts came up from the sea, diverse one from the
other." It was indeed amid the encounter of the powers of the earth that the
Gentile empires predicted here arose. And such still is the condition of the
world through which we pass - a scene of various and constant strife, which is
Satan's sieve to sift us with, though God be over all. In this, failure and
evil come out plentifully in us, and with this the number commonly, but not
necessarily, connects itself.
As I have said, there are two ways in
which it is divided in Scripture. Often, as in the four Gospels, it is divided
into 3 and 1. The first three gospels are confessedly kindred in view, and
widely different from John, which, in the character of truth, and even of its
narrative, is a second division rather than a fourth. This we shall hope to
examine at another time. A similar division we shall find in other cases. But
here, the division of four, the world-number, brings out two of the specially
divine ones: 3, the number of divine manifestation; 1, that of the Creator. And
this is the ideal result of all the trial of the creature - the manifestation
of the Creator. This is what, after all, we find in the world; it is its
illuminated side, so to speak. And in a higher way altogether was it true of
Him who as Man perfectly glorified God under every possible trial. This is the
meaning of the four gospels, and of that division of the four which we have
just glanced at.
On the other hand, the seven parables of the kingdom
in the thirteenth of Matthew divide, as usually, into 4 and 3. The first four
are given in the hearing of the multitude at large; the last three, to
disciples in the house. The first four, in accordance with the significance of
the number, give the world-aspect, in which the testing and failure of man are
seen abundantly; the last three, in similar accordance, give the divine
accomplishments, recognized by faith alone.
But these first four parables,
as we might expect, are not divided as the gospels are. Here, that other
division of the number which I have spoken of is found: the first two parables
are clearly to be distinguished from the latter two; in the first, we have
individuals simply; in the second, the collective whole. The division is the
true division arithmetically, from which the significance of the number is
derived, and which testifies to the weakness of the creature and the agency of
evil.
The proof in all this will appear stronger the more it is considered.
As we go on, we shall find it constantly receiving confirmation in
ever-increasing proportion to the examples produced. Here, I must limit myself
to one other illustration of the number before us, and that will be, as before,
by the corresponding book of the Pentateuch, which is the book of
Numbers.
Numbers is a book very clear in its general meaning, and its
witness for the numerical structure is so much the more evident. It is the
history of the wilderness, as one of its Hebrew titles indicates, of Israel's
journeyings from Sinai to the land of Moab, over against the promised land,
where Deuteronomy gives them its final word. It is essentially their history;
for though Exodus gives the account of the first part of the way as for as
Sinai from the Red Sea, yet its object is very different, namely, to show God's
care over them and provision for them, according to the grace of that
deliverance which is the theme of the book. And surely Numbers is not wanting
in this grace; but that it may be grace, the people are permitted to show out
fully what they are, - what we are, no less than they. Then the
resurrection-priesthood displays its virtues for them; and the root of sin
being reached and judged in the brazen serpent, the accusation of the enemy is
turned into full unchallengeable blessing.
This is in general the character
of the book, which typically tells of our pilgrimage to our heavenly land, of
the trials and the failure by the way, still of the Shepherd's love and power
for us no less, and of the priestly intercession of the One risen out of death,
upon which all depends.
5. In the cleansing of the leper, and in the
consecration of the priest alike, the blood is put upon three parts of man,
which together manifest what he is, - the tip of the right ear, the thumb of
the right hand, and the great toe of the right foot. By the ear he is to
receive the word of God; with the hand, to do the enjoined work; with the foot,
to walk in His blessed ways. This is evidently the man in his whole
responsibility.
Each of these parts is stamped with the number 5. The ear
is the avenue to the higher pert; and there are five of such senses, by which
man is put in connection with the whole scene around: the avenues of
perception, by which alone he can be appealed to. The hand of man is that by
which he moulds and fashions the natural world around him. It is the ex-
pression of active power; the four fingers, with an opposing thumb, the
consecrated because the governing part. These on the two hands give 10, the
number of the commandments in the two tables of the law, the measure of natural
responsibility.
The foot, the expression of personal conduct, gives a
similar division, much less marked however, and the two feet a similar 10. Five
stands thus as the number of man, exercised and responsible, under the
government of God.
The 4 and 1, so strikingly marked upon his hands, the
instrument by which he takes hold upon the world around him, are striking
figures, easy to be read in this connection. They speak of the created world
submitted to its Creator, - of God's government, in short, itself. Of this, man
is in measure, as seen in his hand, the representative; while as the
representative, he is pre-eminently the subject of it.
The exercise of
which man is the subject is not alone as to the path before him, but often also
as to the governmental ways of God with him; and although the Christian now
knows God as his Father, yet the exercise remains and is needful. In God's
government still it is true that clouds and darkness are round about Him, and
that we cannot meet Him face to face. Just on this very account most of all is
it that "no chastening for the present seemeth to be joyous, but grievous; but
afterward it yieldeth the peaceable fruit of righteousness unto those who are
exercised thereby." How profitable the earnest searching of heart and inquiry
which may result from God's hidden ways with us, we are often witness to
ourselves.
Under the number 5 we shall find these exercises, then, and
their fruit, - how "tribulation worketh patience, and patience experience, and
experience hope." Above all in those didactic books of the Old Testament, which
are specially its human voice, in which we find just five books, often, as in
the Psalms, dividing into just five books again, beautifully closing in this
case with five halleluiahs. For thus our harps of praise are strung and tuned
in sorrow.
But we must now learn a little to discriminate. Twelve has been
mentioned before as a number speaking of divine government; here we find 5 to
speak of it again; and yet again 1 would seem to be the rightful expression of
divine supremacy. Is there no collision here? or does it not seem as if these
numbers were thus capable of so much latitude as to take away the definiteness
we might reasonably look for, and leave them to be moulded by the imagination
at its will?
In fact, it is the very reverse, which a comparison of
these numbers shows. They reveal, the more we examine them, a delicacy of
application which will satisfy the observant mind of the reality of their
indications. No doubt their meanings often approach one another, and this is
only what we might expect; yet there is never wanting a real distinction which
redeems them from all vagueness, and the examination of these three numbers
will fully establish this.
One, then, is indeed the number which speaks of
supremacy as none else can. This is so obvious that there is no need to dilate
upon it much. It is the number, therefore, which speaks of the government or
kingdom of God from its divine side.
Five, as we have seen, contains this
number, but as 4 and 1. This is seen in another way also than in that I have
already indicated, and in a way more simply scriptural. For the usual division
of 7 in Scripture is 4 plus 3; and here we have 4 as a first completed series,
and the last three another, which therefore 5 begins. It would in this case be,
of course, a 4 plus 1. No doubt the proof is here more obscure than usual. A
further research may make it clearer, and I believe will.
For what is
the meaning of this 4 plus 3? It is the world-number, and the number of divine
manifestation added to it; and it is when God is thus manifested in connection
with His works that He can rest; therefore the seventh day is the day of God's
rest, and His creation-rest is but the type of the full rest to come.
But
if, then, the last three in this 7 be the number of the Trinity - of God fully
revealed - it would seem as if it would result that 5 would be a 4 plus 1; and
6, a 4 plus 2; and that here the former divine numbers would afresh reveal
their significance. What can we have, in fact, more than God and the world?
What can we expect, then, but a repetition here of the divine 1 and 2? And when
this suits and illustrates as it does the meaning otherwise obtained, why
should we hesitate to accept it as the true key?
But thus it is no
wonder if a shadow of the first number be apparent in the number before us.
Five has the meaning of 1 in it, just because indeed it is a 4 plus 1. Yet this
does not make it a mere repetition. There is this number 4 which stands before
it, the number of the world - the creature, and it is from the human side we
have approached it therefore. It is, in fact, the human side of divine
government that is conveyed by it, as the divine side is by the number 1. Thus
it speaks, not so much of the throne as of the ways of God - ways which
expressed in commandments, become the guidance and define the responsibility of
the creature; while, as they are more strictly ways of a sovereign God, they
give him needed exercise, humbling, and so blessing.
As to 12, it lies
outside of the series we are considering, but finds its meaning in the numbers
which are its arithmetical factors; and these are 4 and 3, not added, of
course, but multiplied together. It is only in the relation of the two numbers,
therefore, that it differs from 7: the number of the world and of divine
manifestation prevail in it; but these are not side by side merely, but acting
upon each other. It is God manifesting Himself in the world of His creation as
7 is, but in active energy laying hold upon and transforming it. Thus 12 is the
number of manifest sovereignty, as it was exercised in Israel by the Lord in
the midst of them, or as it will be exercised in the world to come, while 1 and
5 apply to His government all through the dispensations - to a throne which is
never given up; for he who is not sovereign is not God.
Thus the three
numbers have each their distinct sphere and meaning, and the examination cannot
but deepen our sense of their precision and power of utterance. We have yet to
look at the last book of the Pentateuch - Deuteronomy, and obtain its final
witness of the numerical stamp upon it.
Deuteronomy is as plain as the
other books. We have in it, first of all, the rehearsal of Israel's journeyings
through the wilderness, - of God's ways with them, and of the conduct on their
part which necessitated these ways. Then the divine commandments are put before
them, and the way of obedience shown to be the way of blessing, as of
disobedience the way of curse. Finally, it is prophesied how the future would,
to their sorrow and shame, confirm all this, while God would be as sovereign in
their blessing in the end as holy in the way by which he brings them into
it.
Here the Pentateuch closes, then, and we shall have no similar book to
illustrate the two final numbers. For Joshua is not a sixth book (in the sense
we are considering), but a new first - the opening of a new series; neither
does any book of Scripture go beyond a fifth. The Pentateuchal structure, as we
may by and by see, is the structure of the whole Bible, - of the Old Testament
and the New alike.
6. We come now to the number 6. According to the
parallel of 5 and 7, it will consist of 4 plus 2, but its arithmetical division
would be 3 x 2. It is a number which is thus, like 4, capable of true
division.
Six days make up man's week of labour - a labour which has come
in through sin. This stamps his life, which also has its limit - narrow and
fixed by God. Six speaks thus of divine limit imposed, of restraint upon man's
will, which breaks out against it and submits, as the sea against its margin of
sand, which it cannot pass.
Thus, if 2 be taken here as the stamp of the
enemy and sin his work, the arithmetical division, which is true division,
speaks of God manifest in opposition to this - of His victory over it. But if 3
be taken as manifestation itself, not necessarily divine, then it may stand for
the manifestation of the evil itself, which its end in due time brings about.
On the other hand, if 3 stands (as we have seen it may) for fullness, then 6
may speak of the full development of evil, though always probably with this
underlying thought of the divine control of it in spite of all.
The
number of the beast, 666, whatever else it may have in it, would thus speak of
the full development of evil in the very highest opposition to God; while also
the stamp of vanity and weakness of the creature, limited and restrained by
Him, would be only proportionately the more apparent.
In any case, the
limitation, restraint, and perhaps judgment of evil seem to be inseparable from
the number. Discipline would thus come under it.
This is but a meagre
account, no doubt, and further research would assuredly enlarge our
conceptions; yet it is a number which Scripture seems to avoid, if one may so
say, and we shall have comparatively few examples of it in what is before
us.
7. Last of the series, we have the number 7, whose significance has
been already noted. The division of 7 almost always is into 4 and 3, as also we
have seen. The number of divine manifestation is added to the world-number, -
God is made known in connection with the work of His hands: then He rests.
Seven is thus the number of perfect divine accomplishment.
Thus the
series of numbers is manifestly complete. God is the beginning and end of it,
the "First and with the last." There is room for nothing more. There is nothing
that may not be resolved into what is contained herein. All higher numbers, -
save one, which, as we have seen, is added to give confirmation, as it were, of
the fact that the series is finished, - are but multiples of the lower ones,
and as already said, gain their meaning from these which are (not merely
arithmetically) their factors. We have seen 12 to be thus 4 x 3, and 10 to be a
5 x 2. Forty, again, the number of complete probation, is thus obviously only 4
x 10. There are few other of the larger numbers which seem to have any special
prominence in Scripture.
Seven is the number which in its full sense
speaks of the perfect accomplishment of the divine work. But we must not
suppose that it is, any more than the others of the series, to be read only in
this way. It seems indeed always to speak of perfection in some sense; but the
sense is often a much lesser and lower one. Nor only so, it is occasionally
used even in application to what is evil, as in the case of the man out of whom
the unclean spirit had departed, but who returns with "seven other spirits more
wicked than himself, and they enter in and dwell there." Now here, it seems to
me that 6 is not used, as we might have expected, just because 6 implies, as we
have seen, the control of the divine hand over the evil; and this, in such a
warning as the Lord is giving, would not be in place. The man is given over to
them; although, of course, there is, in another sense, and always, divine
control. The seven heads upon the apocalyptic beast have again a different
meaning. They express only a complete phase of the beast's existence, which
gives place to that under the eighth head, in which all the full height of
spiritual evil is reached. Thus the 7 here is not the stamp of perfect evil,
plainly.
This book of Revelation is full of sevens, as we must be all
aware. The seven candlesticks, which are the seven churches, give us the light
for the earth; in responsibility, a perfect testimony. The seven addresses give
us the perfect judgment of how that responsibility has been discharged. The
seven spirits before the throne represent the plenitude of the Spirit's energy.
The seven seals and trumpets both terminate in the complete accomplishment of
God's purposes as to the earth. In the seven vials, "the wrath of God" is
expressly said to be "filled up." These will give us sufficient illustration of
the use of the number 7, which is in general no very difficult one. Every
application, indeed, requires careful consideration, and from this we shall
never be released in studying Scripture. It is the labor in which assuredly
there is profit.
Thus the numerical series ends, for of the number 8 all
has been already said that need be said. As expressing (as in the first day of
a new week) what is new, in contrast with the old, now passed away, it marks
the former series as complete. It is the stamp of the new covenant, new
creation, only characterizing them as that. It adds, therefore, no thought
morally or spiritually; all this is summed up in the previous series.
We have, then, the series complete, however little the interpretation may be.
Yet true, I believe it is, and while already there has been given some proof of
this, it will be tested abundantly in that which lies before us. Certainly it
is of a nature to expose itself in the fullest way to testing. We have yet to
find also how the numerical division of Scripture works practically in bringing
out its meaning; as only now are we furnished for this inquiry. The practical
test is the great one. Is the metal gold, or a counterfeit? Yet if it be in
Scripture, its genuineness and its profit are alike assured us. "All
Scripture....is profitable." If God has been pleased to stamp all Scripture
with this numerical stamp, how great must be the profit intended for us in
it!
Now I propose, if the Lord enable me, to take up, in the lectures
following this, the Bible as a whole, and to show how this numerical key opens
to us its structure, the meaning of its individual books, and their relation to
one another. I desire to show how the seal of perfect inspiration is thus set
upon every part, - that there is nothing in excess, nothing lacking, so that
every stone in the building being in its place, filling exactly the place
appointed it, its symmetry and beauty shall be apparent to every eye opened of
God to see spiritually. This is much to do assuredly. If it be done, will not
the numerical structure approve itself, not only as a fact, but one of immense
importance?
But before we proceed to proof upon this larger scale, let
us, for the remainder of this present lecture, attempt it upon a smaller one.
And let us take up some part sufficiently known to be grasped with some ease in
its main features, then let us apply to it the law of Scripture which we
believe we have discovered in it - that every part is marked with some number
which conveys to us its real significance, and let us see what the result may
be.
And for this purpose we will take up a passage which shall exhibit to
us the whole series of numbers we have had in consideration, - a passage which
divides into seven main parts, as well as whatever number of smaller parts. The
sermon on the Mount, familiar as it must be to all of us, will be in this way
as suitable a passage perhaps as could be found.
In speaking of these
divisions, let me remark that, in order that they may be clearer to us, and for
this reason only, I shall call the largest portions of all, divisions; the
portions of these, parts; and of these again, sections. When we have to go
further than this, we shall speak in the same arbitrary way of subdivisions,
and of subsections. This will have the advantage of enabling us without
confusion to keep the rank of these various portions in our mind, and therefore
I shall adhere to this language with scrupulous exactness.
The gospel of
Matthew has for its theme what is only in it called the "kingdom of heaven."
The first division introduces the King Himself, in two parts: His title; and
the testimony to Him rejected by the people, and His glory vailed because of
their unbelief. This occupies the first two chapters.
The second
division occupies chaps. iii.-vii. It treats of the "announcement of the
kingdom," and divides into three parts. In the first, the King comes forth and
receives the Father's acknowledgment at His anointing with the Holy Ghost. In
the second part, we have the testimony of the King Himself. The third part
occupies from chap. v.-vii, and here we have our subject - the Sermon on the
Mount.
It is a true third part, treating as it does of the sanctification
belonging to the kingdom, and this throughout.
The Sermon on the Mount
divides into 7 sections, as already said, a number which stamps it with the
perfection necessary to it as that which is the code of heaven's kingdom, from
the lips of the Holy One of God.
The first section gives (v. 1-16) the
beatitudes; which reveal in fact, the principles of the kingdom, as seen in the
character of those who enter it. The blessings are pronounced upon them in
three characters: first (1-9), as what they are personally, their
righteousness, the kingdom controling and forming them, as chap. vi. 33;
secondly (10-12), as persecuted by a world in opposition to them; thirdly, as
salt amid the corruption, and light amid the darkness of the world. The second
section is a longer one, and has seven subdivisions. It occupies the rest of
the chapter, and in it we find the law confirmed, expanded and supplemented.
Observe, too, how there runs through the whole the contrast between what was
said to them of old time and what He now says. In all of this, a second section
is manifest.
The first subdivision (17-20) gives the maintenance of its
authority, with the whole authority of the king- dom itself. The second (21-26)
begins the expansion of it with that of the commandment, "Thou shalt not kill;"
forbidding the enmity of the heart in its least outflow, and establishing the
law itself as the adversary to be reconciled by one against whom his brother
thus has ought.
The third (27-32) goes to the heart and the root of lust
there, while in the revision of the law of divorce it forbids one being the
occasion of it in another.
The fourth (33-37) forbids oaths in recognition
of the place of the creature before God, and of creature- weakness.
The
fifth (38-42) treats of legal recompense on the principle of ver. 5, meekness,
not resisting evil, an appeal and a submission, in fact, to divine government.
While the sixth (43-47) enjoins love to enemies - the truest and highest
victory over evil, in imitation of God's own patient goodness toward such.
And the seventh (v. 48) closes with a plain injunc- tion to perfection, even as
our Father in heaven is perfect.
Thus to the end of this second section
the numerical structure is clear and manifest, and points out the special
features of every part. The closer the attention given to it the more manifest
it will be. The third section occupies the first eighteen verses of chap. vi.
It treats of righteousness in the presence of the Father, who seeth in secret:
practical righteousness, of course. (The Revised Version rightly reads this
instead of "alms" in the first verse.)
This divides into three subdivisions
- three different examples of what righteousness is, very different from any
thing man would have given: first, alms, the expression of mercy, goodness
undemanded save by the misery it relieves. This is the imitation in a creature
of God's free bounty. Secondly, prayer, the expression of dependence, of the
inferior place; thirdly, fasting, the keeping under of the body, and bringing
it into subjection - the expression of sanctification as led of the Spirit
(Rom. viii. 12-14).
The fourth section fills the rest of the chapter.
It gives the remedy for the cares and temptations of the world. First, in
having one only place for heart and treasure; secondly, in refusing divided
service, the darkness of an evil eye; thirdly, in the assurance of being under
a Father's eye.
The first fourteen verses of the seventh chapter, as a
section, give results in government. First, of the measure you mete, which will
be measured to you again; secondly, of not dividing between holy and unclean;
thirdly, you must ask to receive, seek to find, knock that it may be opened,
and a Father's love will give good gifts; but fourthly, take care you do what
you would have done; and fifthly, only the strait gate and the narrow way lead
to life.
The sixth section is a warning against false prophets - whose end
shall be according to their works: a double exemplification of the number as it
seems to me, for the false prophet is surely himself covered by it (vii.
15-23).
Finally, the seventh section puts the seal upon Christ's
teachings: His perfect words are a rock-foundation for one that builds upon
them; when the final storms come, his building shall not be overthrown. this is
the seal eternity will set upon Christ's word. Meanwhile, the authority of the
Speaker shines through His decisive, inimitable sayings. This is the present
seal: "He spake as One that had authority, and not as the scribes."
This is
but the skeleton of a living and breathing reality. Still even a skeleton may
exhibit something of a symmetry of structure which in fact we are now seeking
to point out. Surely I have succeeded in showing that the numerical stamp is on
this whole dis- course of our Lord, and that it gives the real significance of
the various parts. A closer examination would show this better, but it must
suffice me for the present to have shown it.
And if this be shown as to
these chapters of Matthew's gospel, then there is no shadow of reason for
doubting that the numerical structure pervades all Scripture, from Genesis to
Revelation. The chapters we have looked at have been chosen out of hundreds of
others merely because they are a completely marked off subject, furnish
examples of all the numbers, and are quite familiar, it is supposed, to all of
us. They may be safely taken as illustrations of a pervading law; which,
binding Scripture as it does together, we may challenge the keenest scepticism
to dissolve its organic unity, or untie the knot of its perfect
inspiration.
Lecture Four
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