The Numerical
Structure of Scripture
LECTURE VII
THE EPISTLES AND THE REVELATION
We have before us, to-night, beloved brethren, the
concluding portion of God's blessed Word; and I cannot but feel, as we enter
upon it, how more than inadequate the account has been of the previous parts,
while it is vain to promise one's self better either as to what remains. Still
what account could be given that would not be inadequate? And if a partial
representation be in some sort a misrepresentation, it will be sufficient to
warn you not to suppose that what has been given is intended for more than a
stepping-stone to future progress, and to exhibit the places of the books in
that numerical order which I believe the whole Scripture to have. This, spite
of all defects, I trust has been so far done, and to be able to carry it
through to the end. And the importance of it I think has been shown also. The
profit will be found by those who will use in practice what they may have
obtained. To wrap it in a napkin will bring no gain.
The order of the
epistles varies somewhat in different MSS., as has already been remarked; and
in the east, as it would seem, the "catholic" epistles stood before those of
Paul. But in the west, the order obtained substantially as it is found in our
common Bibles. The order of the Pauline epistles among themselves has been also
generally maintained as we have it to-day, although not without minor
differences. No account can be given of any reason for one arrangement rather
than another, and no claim of any divine authority for any arrangement has been
made, so far s I am aware. We do not seem, therefore, in any way limited as to
this.
Now if the numerical system has any value, the Pauline epistles,
and not the catholic, have rightful claim to be the third division of the New
Testament. The catholic epistles all have for their subject, in some sense, the
path through the world. They stand, in this way, as a fourth division, plainly.
While Paul it is who establishes the soul before God, opening the holiest and
bringing us in there, as he says himself, "warning every man, and teaching
every man in all wisdom, that we may present every man perfect in Christ
Jesus." Another has pointed out that the very doctrine of justification by
faith itself is only explicitly announced by Paul. On the other hand, the walk
through the world is not really the subject of one of his epistles.
It
is Leviticus that gives the different features of the Lord's great offering as
the measure of our acceptance and of our sanctification to God, and it is Paul
who interprets this into the plain speech of the New Testament. His epistles,
then, are plainly the third division; and is it without design that there are
just fourteen of them (if Hebrews be counted in)? that is twice seven, which
according to the significance of the numbers would mean, "The testimony of a
divine work accomplished." Their character could hardly be more concisely
given.
But it must not be supposed that they divide into two sevens:
they actually divide into two Pentateuchs, the books of Moses once more being
the mould into which these New-Testament books are cast. The three double books
rank here as one section each, and one other small book, Philemon, takes its
place as a supplement to a larger one - Colossians.
First come the
individual epistles, by which I do not mean those written to individuals
however; in fact, only one of them is so; but those which speak of individual
place and its results. They may, indeed, be classed better perhaps as
positional epistles, if only, as I have said, the practical consequences are
reckoned in with this.
The second class are those that speak of collective
truths, or those that exhibit the Christian as one of a company or fellowship -
the family of God, the house of God, the body of Christ.
In the first
rank I would put -
1. Romans.
2. Galatians.
3. Ephesians.
4.
Colossians, with 2 Philemon, as a supplement.
5. Philippians.
In
the second rank, -
1. Thessalonians.
2. Corinthians.
3.
Hebrews.
4. Timothy.
5. Titus.
Let us look briefly now at the
separate epistles; and, -
1. Romans.
The epistle to the
Romans has clearly its natural place at the beginning of all the epistles, its
doctrine being the first and fundamental one of acceptance with God. But it has
also, and in a beautiful manner, the characteristics of its numerical
place.
Counsel and election mark it, - those signs of an omnipotent,
omniscient, sovereign God. The doctrine of the eighth and ninth chapters
maintains the will of God in a way which to some is offensive and to many
difficult. Do we not forget that love and holy wisdom must needs characterise
His will, in whatever way it acts, and it can never be merely arbitrary?
"God's gifts and calling" are thus declared to be "without repentance;" and
this is applied to the case of Israel, still "beloved for the fathers' sakes,"
and their conversion at another day.
But the distinct peculiarity of Romans
is not in this, but in the two main points of its teaching, which are plainly
justification and the place in Christ. Neither of these, however, is in itself
distinctive. It is in the way they are announced that we shall find what is
really so.
As to the first, there is a term used almost confined to this
epistle - "the righteousness of God." It is necessary to understand this term,
in order to see how it bears upon its numerical place. And indeed the
expression itself is perfectly simple. Take the third and fourth verses of the
third chapter in illustration: "As it is written, `That Thou mightest be
justified in Thy sayings, and mightest overcome when Thou art judged.' But if
our unrighteousness commend the righteousness of God, what shall we say?" Here,
when God is justified in His sayings, His righteousness is commended, and the
righteousness of God is just His righteous character.
Let this meaning
by adhered to every where, and every passage will be simple, and the doctrine
plain and uniform throughout. "The righteousness of God" is not, therefore,
what is conferred on or imputed to man, but is the character of God Himself.
Now when the apostle says, "I am not ashamed of the gospel of Christ, for it is
the power of God unto salvation to every one that believeth," he gives as the
reason, "for therein is the righteousness of God revealed, by faith, to faith."
The revelation of the righteousness of God gives thus its peculiar power to the
gospel: God's righteousness in good news to sinners.
Righteousness! and why
not rather mercy or love? Certainly these are shown no less; but there is a
most important reason why it should be righteousness that is insisted on in the
gospel. Did you ever find any one, whatever his sins, afraid of the mercy of
God? No, you will answer, that is impossible. Or of His love? That is equally
impossible. Of what, then, is the sinner afraid in God? Plainly, of His wrath,
and that as against sin is righteousness.
Now it is the glory of the
gospel, and that in which its power really lies, that in it God's righteousness
takes the side of the sinner who will take his place as such before Him. Where
is this righteousness declared? The third chapter states this: it is Christ
"whom God hath set forth a propitiation, through faith, by His blood" - so the
Revised Version rightly renders it, - "to show His righteousness because of the
passing over of the sins done aforetime, in the forbearance of God; for the
showing of His righteousness at this present season, that He might Himself be
just, and the justifier of him that hath faith in Jesus."
In the blood
of Christ, then, God's righteousness is shown. Against sinners? No, surely, but
for them, because for them that precious blood was shed. And note, that in
justification righteousness is alone in question. Love can do nothing. Mercy
even can do nothing. A sentence of justification can be pronounced by the lips
of righteousness alone. No wonder, then, that it is this that the apostle
insists on as the power of the gospel. It is one thing to say, "I hope in His
mercy;" it is quite another to say, "I rest in His righteousness." And this
every poor sinner, taking his place as such before God, is through the blood of
Christ entitled to do.
This is the distinctive doctrine of Romans, and
this it is which so beautifully marks it as a first epistle. If the number 1,
as we have seen, speaks of God's accordance with Himself, - of His oneness in
the consistency of all His attributes, - then this is just what the epistle to
the Romans shows, - His righteousness actually pronouncing as to believing
sinners the sentence of justification, in which His love delights.
But
there is a second part of the doctrine of Romans which equally illustrates its
numerical place; and this speaks of our place in Christ before God. Here the
doctrine is, that Christ is the new Head of blessing, as Adam was the old head
of condemnation. Life for us in Him is life with all the value of His work
attaching to it: "In that He died, He died unto sin once; and in that He
liveth, He liveth unto God: even so reckon ye yourselves to be dead indeed unto
sin, but alive unto God in Christ Jesus." (Chap. vi. 10, 11, R. V.)
These
are the two parts of the doctrine of Romans in its first eight chapters,
developed, of course, there, in a way I cannot at this time trace. Of the ninth
and beyond I have already briefly spoken. We have here the characteristic
features of the book, and I need not press further their correspondence with
the place it has at the beginning of the epistles.
2.
Galatians.
The epistle to the Galatians fills the second place as
dwelling upon the contrast between law and grace, the first nevertheless
bearing witness to the last, to which it is the ministering handmaid - the
Hagar to another Sarah. If the Acts be the historical Exodus from the yoke of
bondage, Galatians is its doctrinal statement and justification. This is
evident.
The characteristic word in Galatians is the "cross." Other
epistles do indeed speak of it: 1 Corinthians, Philippians, and Colossians
twice; Ephesians and Hebrews once. But in Galatians it has a peculiar place.
Testimony as it is to the world's enmity to Christ, it is testimony no less to
the opposition of the law to man's salvation. The curse of the law has to be
borne by Him who would in His love redeem us from it.
"Cursed is every one
that hangeth upon a tree." How strange, too, the testimony in the curse, which
might seem as if it were suspended through the ages just to fall upon the head
of Christ! Why should a man be specially cursed who hangs upon a tree? What
answer can be given except that thus must be marked that death which was to be
borne for sinners, as not simply man's infliction, but God's penalty? What,
then, must be the moral result, but that "they that are Christ's have crucified
the flesh with the affections and lusts?" And as to the world, the apostle
expresses it in most vehement words, "God forbid that I should glory, save in
the cross of our Lord Jesus Christ, by which the world is crucified to me and I
unto the world!" And "Christ gave Himself for our sins, that He might deliver
us out of this present evil world, according to the will of our God and
Father."
Thus the exodus from the law is an exodus from the world also, and
deliverance is thus far complete.
3. Ephesians.
And now
Ephesians comes in to give the positive side of what we have in Christ, and
raise the Christian up to the full height of his position. Ephesians has very
decisive marks of the place it holds - the third place; for there is no book
that so opens the heavenly places for us: Hebrews, indeed, as worshippers; but
Ephesians, to set us there in Christ.
We have not the Christian as dead to
sin or law or the world now, but first dead in sins, and then quickened and
raised up with Christ, a wholly new creation. Sanctification is thus provided
for: "We are His workmanship, created in Christ Jesus unto good works, which
God hath before ordained, that we should walk in them."
Then we are "made
to sit together in the heavenly places in Christ Jesus."
And from being
afar off are brought nigh to God, and have access through one Spirit to the
Father. And not only so, but are made a spiritual habitation of God, growing
into a holy temple in the Lord. Then we have the revelation by the Spirit of
the mystery of the Church before hid in God, that to the principalities and
powers in heavenly places might be made known, through the Church, the manifold
wisdom of God.
Then a prayer, that through the power of the Spirit Christ
may so dwell in the heart by faith that we may be filled up unto all the
fullness of God.
The Spirit, and union by the Spirit, with its result the
formation of the Church, as the body of Christ, - these things, as is well
known, characterise Ephesians. And I might go on, but it needs not. The place
of Ephesians as a third epistle is fully manifest, and this is my object now.
4. Colossians.
Notice, again, how these epistles are
connected together. Romans and Galatians give the full clearance of the
believer from all that is against him, - sin, the flesh, the world. Romans
introduces to Galatians by "the old man crucified with Christ." Galatians
completes the deliverance. Then Ephesians takes up the positive side of
quickening with Christ, the heavenly place, and union by the Spirit. This, by
its "filled with all the fullness of God," leads us the central truth in
Colossians.
Colossians is a beautiful fourth epistle. It is not, indeed,
the path through the world itself, which, as I have said, is never the subject
of Paul's epistles, but it is the furnishing for the path. Its characteristic
text is certainly chap ii. 9, 10 - "For in Him dwelleth all the fullness of the
Godhead bodily, and in Him ye are filled up" (complete).
You will remember
how we saw the division of 4 into 3 and 1. Notice, then, how these numbers
characterise the text just mentioned. The two clauses are stamped respectively
with these two numbers: "In Him dwelleth all the fullness of the Godhead" - 3;
and "In Him ye are filled up [or complete]" - 1. For this is in fact our
spiritual perfection, in which true internal harmony is found.
And this
is what the epistle as a whole develops. In the first chapter is the first
part, as indeed it is already stated there: "For in Him all the fullness was
pleased to dwell" - so, manifestly, the Revised Version notwithstanding, it
should read. Then comes, in the second and third chapters, the development of
how in this fullness we are filled up. And here the blessings of Romans and
Ephesians both are found, except the being ourselves in heavenly places,
because it is of life down here the epistle speaks, yet the life of the risen
man to whom Christ is all, and his responsibility to walk worthy of the Lord, -
indeed to walk in Him.
2Philemon.
Philemon comes in here as
a supplement, I doubt not. I was a good while doubtful of its place, and yet
once seen, it is simple enough. Onesimus is mentioned in Colossians, and was
sent back at the very time of that letter, Philemon belonging himself to
Colosse. It is strange, in fact, it should have been separated from that
epistle, except from its being written to an individual, not an assembly as in
the latter case.
The subject, too, no doubt seems different. It is
nevertheless most beautifully connected as an appendix, as we shall easily see.
For it is striking that addresses to masters and servants are found (along with
other relations in life,) in both Ephesians and Colossians; to masters in
Paul's epistles, no where else; thus this address to a master fittingly
follows.
A reason, too, for these addresses in these two epistles is surely
this, that the thought of the place in Christ, and the new life of which they
speak, should not be taken enthusiastically to do away with the relationships
of the present: a real danger, as it has proved, for some.
Now Philemon
demonstrates practically how for the apostle these relationships remain.
Onesimus is now by his conversion much "more than a servant, a brother
beloved," yet Paul sends him back to his master, though he would gladly have
retained him, but without his mind would do nothing. The epistle thus shows
strikingly the true exalting power of Christianity, not intended to release
from the duties or disadvantages of an earthly place, - not to be a lever to
lift into earthly position or ease, - but to fill with a competency to serve in
the lowest and lowliest, like Him whom we all serve.
How well Philemon
fills its place here I need not, surely, point out.
5.
Philippians.
And now Philippians, as an experimental close to this
part, comes to tell us how great the gain for one to whom Christ is "all." The
epistle is a blessed and wonderful Deuteronomy, in which sin is no longer
before one, and the flesh can be dismissed as having no confidence in it. (This
is the practical result of the lesson of Romans being learned.) It tells of one
who has found the cross of Christ, the end of a path which leads out of the
world to the highest place with God: and this is the moral lesson of Galatians.
It speaks, too, of One in whom all is found for the heart - an Object outside
the world, and above it: and this is Ephesians and Colossians. Finally, it
tells us of the result as to all passed through here; of the compe- tency of
Christ so enjoyed for all exercises and all emergencies. A grand and triumphant
conclusion to this first Pentateuch of Paul the apostle.
A glimpse at these
things makes one long to pause and go more deeply into them. But this would be
to give up what is before us at the present moment. We must even hasten on at
an increased rate of progress.
The second Pentateuch of Paul commences with
two epistles, the earliest of all he wrote: -
1. The Epistles to
the Thessalonians.
The two epistles are alike addressed to the "church
of the Thessalonians in God the Father and in the Lord Jesus Christ," and this
is peculiar to them. It is significant therefore, of course, of the subject of
the epistles, which are of great simplicity. The second is but an appendix to
the first, upon a special subject.
The first epistle, written to those but
recently converted, is full of the joy of the witness for Christ they were
already giving, the work of their faith, the labor of their love, the patience
of their hope in Christ; for young as that hope was yet, its endurance had been
severely tested. All this manifested God's election of them, their reception
into the family of God as begotten of the Spirit and Word, amid much
affliction.
The rest of the epistle reminds them of what his own walk had
been among them, speaks of his affection and anxiety for them, and, for their
encouragement, communicates to them, a new revelation from the Lord concerning
the resurrection of the sleeping saints, to be caught up with the living when
He comes. The last chapter exhorts them, as children of the day, not to be
surprised in the night as others, to put on the breastplate of faith and love,
and for a helmet the hope of salvation: the same Christian character as before
dwelt upon; for what defence can there be against the world like the
cultivating of the faith, love, and hope which are fixed beyond it?
The
theme of the epistle, then, is the family of God, and their character, with
which, not as something over and above, but as essential to its development,
the doctrine of the Lord's coming is specially dwelt upon. It is referred to,
indeed, again and again, all through, and the Thessalonians were converted to
wait for God's Son from heaven.
The second epistle brings out even more,
perhaps, the importance of this, speaking after John's manner to the babes of
Antichrist, to be revealed before the day of the Lord - not His descent into
the air, - should come. An apostasy from Christianity should precede and make
way for the man of sin.
2. The Epistles to the Corinthians.
If the epistles to the Thessalonians give us the character and hopes of the
children of God, those to the Corinthians speak of a fellowship in which the
children of God are now gathered together. Corinthians gives us the Church of
God, as the practical fellowship of saints on earth, not in the heavenly aspect
in which Ephesians presents it. But upon earth there is a trinity of evil to
oppose and corrupt, if possible, that which is of God; and Corinth was noted
among the Greeks themselves for its vice and profligacy. The power of the
Spirit of God had been shown signally here, and the Lord had much people in the
city; but they had not maintained themselves in holy separateness from the evil
around, and the epistle devoted to the order of the Church on earth is a
striking witness to the in-coming evils. Divisions had rent their fellowship,
the wisdom of the world had displaced to a great extent the wisdom that was in
Christ, the loose walk permitted among them outraged the very heathen, while
from the idolatry around even they were not separate. Thus the world, the
flesh, and the devil had place already in what was the temple of God on earth,
and instead of mourning, they were rejoicing and puffed up.
The first
division of the first epistle deals with these evils; the second develops the
internal order of the Church: the subjection of the woman to the man, as of the
man to the Lord; the regulation of the Lord's supper, the showing forth of His
death; the gifts in the body, and the spirit and manner of their exercise.
Subjection, testimony, mutual ministry in love, - these are the things insisted
on. The third division shows how the Word of God itself, the fundamental
doctrine of the resurrection, was in question among them: the whole basis of
the assembly was being lost.
The second epistle is again an appendix to
the first, its subject being the ministry of the Word, its charac- ter as the
ministry of the new covenant, its trials, exercises, sustaining power and
compensations. Of this the apostle is himself the living exponent, and all his
heart is told out in it; but we see also that ministry is not confined to this
public service, but that the minis- tering of one's goods even is also
this.
3. Hebrews.
In the third place comes the epistle to
the Hebrews, which answers so clearly to the place it fills that few words are
needed to make this plain. It is largely a commentary on the text in Leviticus,
the "day of atonement," only with the vail of the sanctuary now rent, and
boldness to enter in through the blood of Jesus. The priesthood of Christ is,
of course, largely dwelt on; and the going outside the camp, to which now the
Jewish Christians are urged, is the simple consequence of the glory itself
having for the third time left it, and the sanctuary being now outside.
The
epistle to the Hebrews finds thus its necessary place among Paul's epistles,
and there would be, if it were wanting, an evident and important gap; while by
itself, also, it could not stand. There is as little place for it elsewhere as
here on the other hand it is clearly needed.
4. The Epistles to
Timothy.
The epistles to Timothy speak of the Church as the house of
God, to be ordered for Him in that holiness which becomes it. Therefore, in the
first epistle, the provision of elders and deacons, the care for godliness and
good doctrine every-where manifest. The Church of God is the pillar and ground
of the truth, and we are to know how to behave ourselves in it.
But already
there are teachers of the law, and blasphemers like Hymenaeus and Alexander;
and the Spirit expressly assures us that in the latter times men shall
apostatise from the faith, giving heed to seducing spirits and demon-teachings.
The second epistle shows already a vast change. The house of God is become like
a great house, with its gold and silver vessels indeed, but also those of wood
and earth, and some to honour and some to dishonour. Now, therefore, one must
purge one's self from these in order to be a vessel unto honour, and fellowship
is to be maintained with those who call on the Lord out of a pure heart. The
last days are more distinctly seen, and persecution ever for those who will
live godly in Christ Jesus. The apostle's course is finishing with joy, and now
we are commended to God and the word of His grace.
These are the wilderness
books of the second series. How different from that bright Colossian epistle of
the first! And yet the soul of the apostle is bright. In the removal of all
that can be shaken, we learn but the more what it is to have our portion in
that which cannot be shaken.
5. Titus.
Titus closes this
series with the Deuteronomic assur- ance that God's way is holy as the end is
sure. The truth is according to godliness. The grace of God which bringeth
salvation teaches us that, denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly in this present world; looking for that
blessed hope, even the appearing of our great God and Savior, Jesus Christ, who
gave Himself for us, that He might redeem us from all iniquity, and purify unto
Himself a people for His own possession, zealous of good works.
Thus
fittingly Paul's epistles close. We have yet before us the so-called Catholic
Epistles, and the book of Revelation.
The Catholic Epistles.
It is not, surely, without significance that there are just eight writers of
the New-Testament books; nor yet that there are just four for the seven
catholic epistles. They have thus on the one side the numerical stamp of their
division; on the other, the seal of perfection of that path through the world
which they point out to us.
The number of their writers is that of their
divisions also, and they stand with the apostle of the circumcision first: -
1. Peter.
2. James.
3. John.
4. Jude.
1. The
Epistles of Peter.
When Israel journeyed through the wilderness, of all
the holy things carried by the Levites, the ark went first.
No wonder, for
it was the throne of God, as we all know, and to put it there was just to
proclaim the Master they served, and themselves before all things (if they
acted in character with this,) an obedient people.
Now this is just the
theme of the epistles of Peter. No doubt, in a sense, every book of Scripture,
and not one alone, insists upon obedience; but with Peter it is here the theme,
and it is a great one; for not all that seems even devotedness is this, still
less that "obedience of Christ" to which he speaks of those he addresses as
being "sanctified," along with "the sprink- ling of blood;" so that the
obedient ones are the blood-cleansed ones.
He speaks of them as elect,
begotten to a living hope by Christ's resurrection, guarded through faith to
salvation and an inheritance in heaven, their faith proved amid manifold trials
ordained for praise at Christ's appearing. They are born again of the Word,
children of obedience, redeemed with the precious blood of Christ, and calling
on the Father, who judges according to every man's work. Thus they are started
with the Word their sustenance, and the knowledge of the Lord's grace, to show
forth His praises in a world which has rejected Him.
They are to be subject
to authorities, fill the relationships of life aright, do well, suffer for it
and take it patiently, and if for Christ's sake, rejoice. Judgment, too, begins
here at the house of God.
This is the character of Peter's first Epistle.
It is God on the throne, though a throne of grace, and the Father He who sits
there; we His elect, begotten of His Word, are to walk in obedience.
The
second epistle views not only the sin that is in the world, but in the Church
also, - rebellion against all authority, that men may freely indulge their
lusts. Here the cross and the glory characterize the path; the glory attracts
us on, virtue (or courage) is what is needed by the way. We must add to faith
virtue, and so ripen the fruit God looks for. Christ is coming, and the day of
the Lord will be the destruction of ungodly men.
2. James.
James is the justification, not of the sinner by faith, as with Paul, but of
the believer by his works; that is the justification of his faith itself, -
not, therefore, before God, (who knows assuredly if it be real or not,) but
before men. "A man may say, Thou hast faith and I have works; show me thy faith
without thy works;" - it is impossible, - "and I will show thee my faith by my
works." Thus it is the fruits of faith which are alone in question, not simply
morality; Abraham offering up his son, Rahab betraying her country, are not
this: they are the witnesses of faith, and valuable as that; "faith, if it have
not works, is dead, being alone."
The number of the epistle marks it thus
as testimony: but testimony is toward man, not God. Abraham is justified by
faith in Gen. xv., alone under the stars with God. But Abraham is justified by
works when, long afterward, he offers Isaac up upon the altar. Then it is "ye
see how faith wrought with his works."
The testing of this may seem at
times minute. If you put the poor man in a poor place in your syna- gogue, how
can you have recognized the glory of the Lord of glory? It is a question of
faith, and where does faith see poverty or riches?
Another characteristic
of James connected with this is patience. It is the fruit of faith distinctly,
and what the trial of faith works. Therefore blessed is he who endureth trial.
Only let patience have her perfect work, and you are perfect and entire,
lacking in nothing. This too is covered by the number 2, which speaks of the
low place before God, - not active obedience, but passive subjection.
Then
the Word is what governs the soul. There is the mirror in which you are to see
yourself. Your speech, too, - your own words - are a special test. Thus the
general drift, and the details also, of James' epistle agree with its numerical
place.
3. The Epistles of John.
John speaks of the
manifestation, not of faith as such, but of that eternal life which, as divine
life, produces in us the signs of our parentage. God is light and God is love:
thus the life in us will display itself as love and righteousness. This is the
general character of the first epistle.
But for this he introduces us first
into the sanctuary where God is revealed, - not merely light, but "in the
light." There the light must reveal us to ourselves, and the precious blood put
away the sins revealed. To be "in the light" becomes thus for John the
definition of a Christian. The blood-cleansing does 3 not extend beyond the
limits of the light in which we are.
The second epistle connects the love
and light together, emphasizing the side of light, or truth.
The third
epistle connects them also, but emphasizing ' the love. Love to the brethren is
in John a very special manifestation of "having passed from death unto life."
The second epistle deals with the question of evil as against Christ - of
antichristianity.
4. Jude.
Jude closes this series sadly
with the warning of the departure of the Church from holiness and subjection to
the Lord, so that at His appearing the ungodly ones long prophesied of as
subjects of His judgment will be found within the Church itself. But the Lord
will preserve His own, and mercy and peace be multiplied to them.
The Book of Revelation.
And now we come to Revelation, the one book of
New-Testament prophecy, but which goes beyond the Old entirely. Notice,
however, it is not in the New Testament a third division, but a fifth, and this
for a very beautiful and obvious reason.
In the Old Testament, prophecy
alone could lead the people of God into things which yet could not be
proclaimed as present. A very characteristic text is, what the apostle quotes
from Isaiah himself, "Eye hath not seen, nor ear heard, neither hath entered
into the heart of man, the things which God hath prepared for them that love
Him." But that is not now our condi- tion, as the apostle's comment upon it
shows: "But God hath revealed them unto us by His Spirit; for the Spirit
searcheth all things, yea, the deep things of God."
Most fittingly,
therefore, do the epistles of Paul, in which the fullness of truth (see Col. i.
25) is given, take the place in the New Testament held by prophecy in the Old.
But the place of Revelation is none the less a most blessed and significant
one. It is a magnificent summing up - solemn, yet glorious, - of the divine
ways with man; of the history of the Church and of the world alike; while
beyond - as Israel from the plains of Moab could view their inheritance - our
"foundation of peace," our Jerusalem, is shown to us, - her foundation in the
displayed perfections of God Himself. Thus the sevens of the book, as I have
already said, proclaim God's full accomplishment of all that has been in His
heart so long. Here revelation closes, its volume is complete: what is beyond
is sight, and the glory of God forever.
I have completed, then, for the
present, my task. You must for yourselves, dear brethren, examine and judge if
what I set myself to do, God's mercy has permitted me. For myself, it is
evident that the numerical seal is on all Scripture, the witness of its
completeness and of its perfect inspiration; but also a guide to the
interpretation of the Word of a value possibly beyond all present thought. I
trust that the Lord will permit me in His grace, if He tarry yet, to show you
something that I have seen of this. But the book itself is before us all. It
needs and invites the research of all. It is this that the slight outline I
have given may, I trust, be used for. If God has been at pains to write His
Word after this manner, it is that we may profit by it. If He has given us here
a new field of labour, rich with the most wonderful possibilities, shall we or
shall we not avail ourselves of it? Who will go into the Lord's harvest-field?
- Who? And may indeed the harvest be of joy and praise and abundant blessing,
for Christ's sake.
THE END
Many thanks to Michael Brown for
this material
Home | Links | Literature