\
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
SCRIPTURE ITSELF THE ILLUSTRATOR.
A
MANUAL OF ILLUSTRATIONS
GATHERED FROM
SCRIPTURAL FIGURES, PHRASES, TYPES,
DERIVATIONS, CHRONOLOGY, TEXTS, &c.,
ADAPTED FOB THE USE OF
PREACHERS AND TEACHERS.
BY THE
REV. G. S. BOWES, B.A.,
Late Scholar of Corpus Christi College, Cambridge ;
AUTHOB OF " ILLUSTRATIVE GATHERINGS FOE PKEACHKRS AND TEACHKES,"
" IN PROSPECT OF SUNDAY," ETC.
<&rgi}fh Cbttion.
JAMES NISBET & CO. LIMITED
21 EEBNKBS STREET
PEEFACE
IT is now seven years since the Second Series of
" Illustrative Gatherings " was first published ; in
the preface to which I promised (D. V.) to bring
out another volume, consisting of Illustrations,
especially from Scripture. From various causes,
I have been prevented from carrying out the
design, so soon as I had hoped. I have now, how-
ever, the pleasure of announcing its completion.
In introducing the present work to the Chris-
tian public, a few words may be said as to its
plan :
The title of itself furnishes the general object
I have in view, to gather illustrations on many
subjects from Scripture itself. In " Illustrative
Gatherings," figures, emblems, anecdotes, &c., are
culled from many fields, biography, history, and
general literature, with occasional illustrations
IV PR K PACK.
irom Scripture. In the present work, the Scrip-
ture itself is made almost exclusively the source
of illustration.
In attempting to gather a manual of illustra-
tion from such a field, I need scarcely add, that it
is but an attempt, a specimen of what might be
done more largely and completely: the scope
afforded for such a work is necessarily inex-
haustible. I have confined myself chiefly to the
following sources of illustration :
(1.) The figures and emblems of Scripture ; the
many beautiful images and metaphors, which are
for the most part familiar to every Bible student;
but are sometimes found only by a deeper search
into the original languages or expressive idioms of
the Word of life.
(2.) The expressions and phrases of Scripture ,
the comprehensive periphrases or brief sentences
which are often met with, describing character,
duty, &c.
(3.) The meaning of the proper names of Scrip-
ture, so far as I have been able to ascertain them.
In this very difficult department (where different
writers frequently assign quite different deriva-
tions to the same word) I have chiefly followed
the excellent works of the Kev. W. F. Wilkinson
PREFACE. V
and the Kev. H. Jones on the subject, Bagster's
Commentary wholly Biblical, and one or two other
well-recognised authorities.
(4.) The chronology of Scripture, so far as it
illustrates, e.g., God's forbearance in dealing with
sinners, the trial of the believer's faith in long
waiting for the fulfilment of God's word; Chris-
tian steadfastness, &c.
(5.) The coincidences of Scripture, which are
frequently to be traced by comparing Scripture
with Scripture.
(6.) The typology of Scripture.
(7.) The institutions and design of the Mosaic
Economy.
(8.) Lessons drawn from an examination of the
chief characters of Scripture, exemplifying the
principles of good and evil, with the results.
(9.) The explanation of particular Hebrew and
Greek words used in connection with Scriptural
subjects.
(10.) The explanation or illustration of parti-
cular texts, gathered from various authorities.
From these sources mainly, and from some
others incidentally, the present compilation has
been prepared ; and, without speaking more than
is meet of its value, I may say it is the result of
VI PRKFAC*.
much very careful though pleasant labour for
several years. In justice to myself I should add,
that it has been compiled under considerable dis-
advantages, a great part having been written
away from my own home and books ; and also
that, to confine it within a fixed limit, which T
have thought desirable, I have been reluctantly
compelled to compress much matter, and entirely
to omit several articles which I had prepared. But
such as it is, it is offered to the Church of Christ
The idea may seem a very simple one ; but I
have reason to believe its execution is unique. I
have never met with any book written on the same
plan ; nor can I, on inquiry, hear of any. Books
of illustration from general sources abound ; but
though the Word of God is the great and infallible
mine of Truth, no one, so far as I can ascertain, has
classified any collection of figures, dates, coinci-
dences, &c.,on the present plan. Text-books, which
simply furnish Scripture proofs and references,
without tracing the comparison of dates, or giving
the meaning of names, &c., have necessarily a dif-
ferent object.
It is therefore earnestly hoped that this new
effort in the field of illustration, may be helpful
and useful to preachers and teachers. God's Word
PREFACE. Vll
written is the great standard of doctrine and foun-
tain of truth ; and any one who helps to make that
Word more searched and loved must be an instru-
ment, however humble, of promoting the cause of
Christ. May such be the blessed result of the
present effort. Having had such constant and
continued testimony to the value of the two series
of " Illustrative Gatherings" from so many kinds
of readers, I cannot but hope that the same useful-
ness may follow " Scripture itself the Illustrator."
To the blessing of the Great Head of the
Church, and to the Holy Spirit, from whom all
grace and wisdom flow, it is now prayerfully and
hopefully committed.
G. S. BOWES.
CHILLENDEN HOUSE,
TUNBRIDGB WELLS, October 1872.
The asterisk and double asterisk at the end of the titles of
the different subjects, indicate that there are articles on the
same subjects in the First and Second Series re?pectively of
" Illustrative Gatherings," to which the reader is referred.
The abreviation Cf. stands for Compare ; Cone, for Coo
cordanoe
SCRIPTURE ITSELF THE ILLUSTRATOR.
ACCEPTANCE DIVINE.
How MANY precious lessons of Divine acceptance,
may be gathered from what is recorded in connection
with the ancient sacrifices.
(1.) The Lord was many times pleased to testify
His acceptance of sacrifice visibly by fire, as doubtless
in Abel's offering, Gen. iv. 4 ; in Aaron's first offering
after the erection of the Tabernacle, Lev. ix. 24 ; in
Gideon's offering, Judges vi. 21 ; in Manoah's, Judges
xiii. 19, 20; in David's, 1 Chron. xxi. 26; in Solo-
mon's, 2 Chron. vii. 1 ; in Elijah's, 1 Kings xviii. 38.
(2.) The Divine acceptance is marked equally of
the offerings of the poor and of the rich. See Lev. i. iv.
The Levites' tithe of the tithe was to be reckoned to
them "as though it were the corn of the threshingfloor
or the fulness of the winepress," Num. xviii. 26, 27.
Samuel's humble offering of one " sucking lamb,"
1 Sam. vii. 9, was far more acceptable than vast
holocausts of pride and hypocrisy ; as in gospel his-
tory, the poor widow's mite was preferred before the
abundant offerings of the rich, Mark xii. 43, 44 ; see
2 Cor. viii. 12.
2 SCRIPTURE ITSELF TIIK ILLUSTRATOR.
(3.) The sacrifices are in many cases spoken of as "a
sweet savour unto the Lonl." See Cone. Cf. Noah's
sacrifice after the flood, Gen. viiL 21 ; Aaron's ram
and wave-offering, Exod. xxix. 18, 25; the Levitical
offerings, Lev. i. U, 13, 17 ; ii. 2, 9, 12, &c.
We may beautifully compare under this allusion
" the sweet savour " of spiritual offerings : the gospel
ministry, 2 Cor. ii. 15 ; the love and liberality of the
Church, Phil. iv. 18, &c. See also Ezek. xx. 40, 41 ;
xliii 27, for Israel's future.
(4.) Frankincense mixed with the offering, or placed
upon the shewbread, was probably designed as a
symbol of acceptance. Fragrant in its perfume, it
shadowed forth the offering of faith, perfumed with
the rich incense of the Saviour's merits.
MANY TERMS are used expressive of the saints'
acceptance. They are
"Accepted in the Beloved" Eph. i. 6, ?xopfTw<r', a word
akin to grace graciously accepted.
" Knoum of God," Ps. i 6 ; 1 Cor. viii. 3 ; 2 Tim.
ii 19.
"Approved" 1 Cor. xi 9; 2 Tim. ii. 15; Rom.
xvi 10.
See Cone, under favour (as Prov. xii. 2 ; Cant viii.
10 ; Ps. cvi 4) ; finding grace, Gen. vi. 8 ; well-pleasing,
Col. L 10; m. 20; 1 Tim. iii. 22 ; Heb. xi. 5 ; well
done, Matt. xxv. 21, 23, &c.
The PARABLE of the Prodigal Son, Luke xv. 2032,
gives a beautiful representation of the Father's wel-
eome of the returning sinner. See Adoption.
AMBITIOUS OF ACCEPTANCE, 2 Cor. v. 9. See
Ambition.
THE LORD JESUS. The Father's acceptance of the
Lord Jesus was testified abundantly. During His
earthly ministry thrice by a voice from heaven, Matt
SCRIPTURE ITSELF THE ILLUSTRATOR. 3
iii. 17 ; Luke ix. 35 ; John xii. 28 ; in His resurrec-
tion, Rom. i. 4 ; in His exaltation, Phil. ii. 9 ; 1 Tim.
iii. 16 "received up" (the word is emphatic) "into
glory." See also 2 Cor. vi. 2 ; Eph. v. 2, &c.
Cf. the rejection so often marked of the sacrifices
and offerings of hypocrisy, Isa. i. 10 15 ; Prov.
xv. 8; Jer. vi. 20; Hos. viii. 4; Amos v. 21 27;
Micah vi. 7.
ACCESS TO GOD.* See Alienation Communion
with God Refuge. See Cone, under access approach
drawing near nigh, &c.
EVEN AMONGST MEN we know the difficulty there
often is in obtaining access to a superior. Not only
difference of rank, but insubordination and offences
erect a barrier. We have three examples of this in
Scripture of a wise ruler, a kind father, a great
king.
(1.) Joseph was a wise ruler, but his brethren
might not see his face, except upon the condition he
imposed, Gen. xliv. 23.
(2.) David was a kind father, but he forbad Absa-
lom from coming into the royal presence for a time,
2 Sam. xiv. 2428.
(3.) Ahasuerus was a great king ; but, according to
the law of his kingdom, it was death for any one to
come before the king, save those to whom the king
held out the golden sceptre, Esther iv. 11; v. 2.
UNDER THE LAW the difficulty of access to the
Most High, except through the intervention of sacri
fice or mediation, was continually set forth.
The guards and barriers set around Mount Sinai
testified of this, Exod. xix. 12; 21 25; Heb. xii.
18 21 : and afterwards, xxiv. 2.
In the Tabernacle service, the severe restriction laid
upon the people " the stranger that cometh
4 SCRIPTURE ITSELF THE ILLUSTRATOR.
shall be put to death" repeated in Numbers five
times, L 51; iii. 10, 38; xvl 40; xviii. 7. The
people were not to enter the tabernacle, except as
represented by the priests, nor the priests to enter
into the Holy of Holies, but only the high priest, and
he alone, once every year, not without blood, Heb.
ix. 7. The Kohuthites, when they carried the vessels
of the sanctuary in their official capacity, were not
to " touch any holy thing," nor " go in to see," lest
they die, Num. iv. 15 20.
But UNDER THE GOSPEL, through Christ, "by a
new and living way " believers have " access and
confidence through faith," Heb. x. 1922.
The vail is rent. " Before Christ died (says one), it
was death to go within, except for the high priest,
once a year. Now, since the vail has been rent, it is
death to remain without."
Christ is the door into the fold, John x. 7, 9 ; the
way, xiv. 6 ; the High Priest through whom we have
access, Heb. iv. 1416 ; vil 19, 25 ; x. 21, 22 ; like
the high priest on the day of atonement, Lev. xvi.
12-15; Heb. x. 1922.
Cherubim. Hyde and many others derive the word
cherubim from the Hebrew term meaning to draw
near, approach. The cherubim, as many think, were
emblems of the redeemed.
Cohen, the Hebrew word for priest, signifies to
draw near. Access to the holy place was essentially
a priestly privilege.
ADOPTION.* See Regeneration.
TITLES OF ADOPTION belonging to God's children.
See Cone, under Children (of God, of the living
God, of the Father, of the Highest, children of the
kingdom, of the light and of the day, children of
promise, children of Zion, children of the resurreo
SCRIPTURE ITSELF THE ILLUSTRATOR. 5
tion, dear children, little children), sons of God, heirs
of God, joint-heirs with Christ, heirs of the kingdom,
heirs of salvation, &c.
PRIVILEGES of the adopted.
The few examples we have given of natural adop-
tion, are all suggestive of kindness and protection on
the part of the persons adopting, and of benefit and
favour received by the adopted. (Joseph's sons, Gen.
xlviii. 5, 14 ; Moses, Exod. ii. 10 ; Esther, Esther il 7.)
Hosea i 10 ; Kom. ix. 25, 26.
" We have heard of hopeless foundlings entertained by
miracle, as young Cyrus in a shepherd's house, a cottage not
much above the ground ; no likelihood of promotion there, yet
exalted to a throne ; of Moses among the bulrushes, taken up
to be the son of Pharaoh's daughter ; of David from the sheep-
fold advanced to the monarchy ; but no example holds propor-
tion to this. It is of Lo-ruhamah and Lo-ammi we speak, the
bastard fruit of fornication. That these should be fetched from
accursed thraldom, and estated in the glorious liberty of the sons
of God, this transcends all admiration." Thos. Adams.
Luke xv. 22 24.
The parable of the prodigal son serves beautifully to illustrate
the dignities and privileges of the believer's adoption. It sets
forth at once the grace of the Father, and the spirit and privi-
lege of the accepted son. The kiss, the robe, the ring, tbe sHoes,
the feast, were favours not given to slaves. Among the Rom ins
and earlier nations, slaves were not allowed to wear shoes. (Cf.
Isa. xx. 4.) Among the Romans, the master's inviting a slive
to sit down with him at table was in itself regarded as an act
of manumission ; from that time the slave was free.
Gal. iv. 6. "Abba, Father"
A beautiful word, used in His hour of suffering by Christ
Himself, Mark xiv. 36, and now the privilege of all God's
children, Rom. viii. 15 ; Gal. iv. 6. It is a word which belongs
to children. No slave uses such language. It shows the like-
ness of spirit that Christ's members have to Christ. As He
used it iii the garden, it expressed His tender affection, His filial
confidence, His undoubting trust, His earnest prayer, His entire
submission to the Father '^ will. "Abba, Father," the Reformer
6 8CKIPTUKE IT8KLK TUB ILLUST11ATOK.
Beoon translated it as equivalent to " Dear Father." It is a
word, also, which, being given both in Hebrew and Greek, is
designed by the apostle to show that, whether we be Jew or
Gentile, we are placed on the same footing by the gospel of
Christ's grace.
Heb. xii. 511.
(1.) Times of trouble are times when we often forget our son-
ship. Trouble frets the mind, and makes men look to second
causes. But (2.) oh ! the comfort of calling to mind a Father's
hand, and realising the loving correction of a Father's rod.
Compare, to >, (3.) the contrast between the undue leniency, or
tin- over anxiety of earthly parents, with the unerring wisdom
and unchanging kindness of "the Father of spirits." They
correct their children according to their caprice, He corrects
His for their profit.
2 Cor. VL 1618.
The transfer in our adoption. (1.) It is well to understand
what God's children are required to surrender. (2.) But it
should never be forgotten how much they receive.
Rev. xxi. 7.
The riches of our inheritance through adoption. Could any
promise go beyond this exceeding weight of glory f
TEXTS which may be used by way of illustration,
Deut. xxxii. 5, inarg. " Their spot is not the spot
of His children."
The sin of rebellious Israel is a sad contrast to the holiness
which should mark the true people of God ; or, as in the margin,
" That they are not His children ; that is their blot."
2 Sam. xiil 4. " Why art thou, being the king's
son, lean from day to day ?"
Jer. iii. 19. "How shall I put thee among the
children ?"
How can the Holy One put backsliding Israel among Hi*
children ? The Lord Himself gives thu answer : " And I said,
Thou nhalt call me, My Father, " be restored, like the returning
prodigal ; "and thou nhalt not turn away from me.
SCRIPTURE ITSELF THE ILLUSTRATOR. 7
Matt. v. 45. " That ye may be the children of your
Father which is in heaven."
Be the children i.e., have a spirit like your Father.
ADVENT SECOND, OF CHRIST.**
THREE GREEK WORDS are used with reference to
Christ's second coming
irapovffia occurs 16 times.
cLTroKoXtyis occurs 5 times.
'eiri<f>dveia. occurs 5 times.
IT IS DESCRIBED by many figures and in many
ways :
The Bridegroom going forth to meet the Bride,
Matt. xxv. 113.
The Master returning to distribute his awards,
Luke xix. 12 ; Matt. xxiv. 4351 ; xxv. 1430.
The Time of Harvest, Matt. xiii. 30 ; Rev. xiv. 15 ;
and of Vintage, Rev. xiv. 17 20.
The Breaking forth and dawn of day, (Cant. ii. 1 7 ;
iv. 6) ; 2 Pet. i. 19.
The Marriage Supper of the Lamb, Matt. xxii. 1
14; Rev. xix. 69.
The Times of refreshing, Acts iii. 19.
The Times of the restitution of all things, Acts iii.
21. Cf. Rom. viii. 21.
The Times of separation when the gospel net shall
be brought to shore, Matt. xiii. 47 50 ; and the
Shepherd shall divide the sheep from the goats, Matt.
xxv. 3146.
" The day of our Lord Jesus Christ" 1 Cor. i 8,
spoken of emphatically as the one great day ("the day
for which all other clays were made"). Hence de-
scribed as "that day" three times in one epistle,
2 Tim. i. 1218; iv. 8; see also Mark xiii. 32.
"That hour," Mark xiii. 32; John v. 28. The
very frequent recurrence of the expression " in that
8 SCRIPTURE ITSELF THE ILLUSTRATOR.
day," through the prophets may be seen by the Con-
cordance. It constantly refers to the great and final
day. As an example see Zech. xii xiv., where the
expression occurs fifteen times.
The day of the manifestation of the Son of God,
Rom. viil 19 ; 2 Cor. v. 11 (Greek), when "the Chief
Shepherd shall appear," and His saints shall appear
with Him in glory, 1 Pet. v. 4 ; Col. iii. 4.
CHRIST'S TRANSFIGURATION was designed, many
consider, to be a figurative representation of the
Lord's second coming. See 2 Pet. i. 16.
THE FEASTS -of the JEWS. Sir Isaac Newton says
the feasts of the seventh month (Feast of Trumpets,
Tabernacles, &c.) were typical of Christ's second
coming.
THAT BLESSED HOPE, Tit. it 1 3. From the earliest
times, the prophecy of the Advent runs through all
the dispensations. It was foretold by Enoch, Jude
14; by Job, xix. 25 27; by Halaam, Num. xxiv.
17; by the Psalmist, Ps. 1. ; xcv. xcvii. ; xcviii. ;
&c. ; by Isaiah, xxiv. 23 ; xxv. 9, &c. ; by Daniel, vii.
13, 14 ; by Zechariah, xiv. 3 ; by Malachi, ill 1 ; iv.
1, 2, and in many other places.
THE SUDDENNESS of Christ's coming is illustrated
by-
The lightning flash alike sudden, terrible, irresist-
ible, Matt. xxiv. 27.
A snare or trap, Luke xxl 35, surprising the
secure and unsuspecting.
A thief in the night, Matt. xxiv. 43 ; 1 Thcss. v. 2 ;
Rev. xvi. 15.
It will be unlookedfor by a jray and scoffing world.
" As it was in the days of Noah," and " of Lot,"
Luke xvil 2630. Sec also Luke xviii. 8 ; 2 Pet
iii. 310.
SCRIPTURE ITSELF THE ILLUSTRATOR. 9
NEVERTHELESS there is a waiting for it.
The whole creation is earnestly expecting the great
day of liberation, (expecting, as the Greek word
imports, like one stretching out the neck with long-
ing looks), Rom. viii. 19 22.
The Church of Christ is waiting groaning for com-
plete redemption, Rom. viii. 23. The members of
Christ's Church are now, and will be, "looking,"
"watching," "praying," "waiting" for His appear-
ing loving the anticipation, and hasting towards it ;
like the wise virgins waiting for the Bridegroom,
Matt. xxv. 1 13; like the wise servant waiting for
the master, Matt. xxiv. 45, 46 ; Luke xii. 35, 36 ;
like patient labourers waiting for the earth's ripe
fruits, Jas. v. 7, 8 ; like those night watchers who
keep their garments, and are not like watchmen
sleeping at their posts, Rev. xvi. 15.
Acts i. 11. "This same Jesus shall so come in
like manner."
" This very Jesus." The great God our Saviour, known still
by the name He received in His humiliation. " This very
Jesus shall so come again." The emphasis is made very strong
by the repetition, " shall so come in like manner," i. e., so cor-
poreally, so visibly, so gloriously,.
Heb. ix 2428.
Christ's three appearings : on earth, He appeared " to put
away sin by the sacrifice of Himself ; " in heaven, He now ap-
pears "in the presence of God for us ; " from heaven, He will
appear " the second time, without sin unto salvation."
1 Pet. i. 13.
Christ's longing for His Church, and the Church's longing
towards Christ, both meet in the one central point of the blessed
Advent. A vessel is swiftly borne onwards by wind and tide to
shore ; the children, expecting a long absent father's return, are
waiting to receive that vessel on the beach. Even so we may
compare the blessed meeting of the Lord of glory with His
10 8CK11TUUE ITSELF THE 1LLUSTKATOK.
people, He hastening to them, and they longing to welcoin.
I. and II. ThesstUonians. It is often remarked that
these two epistles contain an allusion to the second
advent in every chapter ; and it is deeply interesting
to trace the different views and applications of tin
great doctrine in these eight chapters, whether for
warning, terror, comfort, hope, or rest
Heb. x. 37. "Yet a little while, and He that shall
come will come, and will not tarry."
Two diminutives " a little while ; " and three affirmatives
"He that shall come," Ac.
Rev. ill 11; xxii. 7, 12, 20. " Behold, I come
quickly."
How are these texts to be reconciled with the long time tin
Church has already had to wait ? and with our Lord's words-
Matt, xxv. 19 "after a long time ? " We must compare Scrip-
ture with Scripture. The Lord is Himself any moment "ready
to judge the quick and the dead," 1 Pet. iv. 5. But the Church
is not ready, nor will she be till the time shall come spoken of,
Rev. xix. 7 ; xxi. 2. As Esther, when king Ahasuerus took her
to be his wife, must first be purified and made meet, Either ii.
9 12, si it is with the Bride, the Lamb's wife.
1 Cor. xvi. 22. "If any man love not the Lord
Jesus Christ, let him be Anathema Maran-atha."
. ., "accursed" "the Lord cometh ! " So solemnly St.
Paul closes his longest letter ; pointing onwards, with all the
weight of an apostle's authority, and the affection of a father's
love, to the day for which all other days were made.
Rev. xxii. 20. " Surely I come quickly ; Amen.
Even so, come, Lord Jesus.
The appropriate clotting of the Book of Revelation. Tin- la-;
words of the Lord Jesus to the Church sweet words of grace,
of certainty, and hope. tl Surtly I come quickly." NVt-11 may
the Church make answer, in the words of the lieloved disciple,
"Even so, come, Lord Jesun."
SCRIPTUEE ITSELF THE ILLUSTRATOR. 11
AFFLICTION AND TRIAL.*** See Extremity-
Faith, Trial of.
It is a fact of deep significance, that of the many
figures which abound in the Scriptures, those for
affliction and trial are most numerous. The follow-
ing are amongst the most common :
Baptism (of suffering), bonds, broken, bruised,
crushed (like herbs, fruits, olives, &c.), a broken ves-
sel, captivity and imprisonment, cross, cup, darkness,
day of gloom, mourning, dove, fighting, fire, furnace,
the friction of precious stones, the melting of precious
metals, medicine, ploughshare, purging, pruning,
rod, storm and tempest, thorns, deep waters, waves,
billows, floods, rivers, valley, wormwood and gall.
NAMES OF PERSONS, expressive of trial and sorrow.
Baanah (son of affliction), five persons are so called;
Benoni (son of my sorrow) ; Jabez (sorrowful) ; Marah
(bitter), see Ruth i. 20 ; Beriah (calamity) ; Chilion
(wasting away); Job (probably persecuted or wearied):
Mary (the large family of names like Mary Mary,
Miriam, Marah, Merari, Meraiah, Merioth, Imrah
the pervading root of all is that of bitterness, i.e., of
trouble or sorrow).
NAMES OF PLACES associated with sorrow, all of
which have also the association of relief and deliver-
ance, most of joy and triumph.
Mount Mwiah Where Abraham's faith was tried,
and Abraham's sacrifice was spared, and Abraham's
trust was honoured.
Burning Bush Burning, but not consumed.
Marah The bitter waters sweetened.
The Wilderness The scene of Israel's wanderings,
and no less of Israel's mercies ; of the manna and the
smitten rock ; of Elim's wells and palms, &c., and Ca-
naan at the end.
12 8CRIPTURK ITSELF THE ILLUSTRATOR.
Valley of Achor For a door of hope.
Cherith and Zareplwth Want supplied.
Valley of Boca Turned into a well.
Mount Olivet The scene of the Redeemer's agony,
and His triumphant ascension.
THE LARGE NUMBER OF WORDS expressive of sor-
row in our own language, may be traced out in Con-
cordances ; the derivations of which often suggest
many beautiful thoughts, as, e. g.
Trouble (there are no less than ten different words
or phrases rendered by our translators " Trouble ") ;
tribulation (a word derived from tribtdum, the Roman
threshing instrument or roller, which was afterwards
applied to the separating power of trial in the human
heart) ; affliction (from affligo, properly to throw or
dash on the ground, to demolish); anguish, bitter-
ness, calamity (properly a laying of com, beaten
down by heavy rain or storms of liail) ; chastening,
crushed, distress, grief, heaviness, brought low,
mourning, sorrow, sighing, smitten, suffering, over-
whelmed, weeping, wounded, &c.
MAY WE not safely say, there is no book of the
Bible which has not some reference to trial, whilst
many parts are full of reference to the subject ?
In the Book of Psalms, e.g., out of one hundred
and fifty psalms, it is reckoned that in ninety some
allusion is found to suffering !
There is no saint in the liible, of whose history we
have any lengthened record, who was not called to
endure trouble in some form ; and very frequently
the most eminent saints were most tried. Those
who were called to important services, were generally
trained in the school of affliction.
AFFLICTION AND TRIAL. DIVINE DEALINGS
SCRIPTURE ITSELF THE ILLUSTRATOR. 13
IN. See Cone, under melting trying purifying
scou rging chastening correcting smiting, &c.
The LORD chastens His people with tenderness
and love,
As a Father corrects and trains his children, Prov.
iii. 12; Heb. xii. 7; Deut. viii. 26.
As a Refiner purifies gold and silver, Isa. xlviii. 10;
Zech. xiii 9 ; Mai. iii. 2, 3.
As a Husbandman dresses and prunes the fruit-
trees under his care, John xv. 2.
2 Cor. xii. 7 ; Phil. i. 29 ; Ps. Iv. 22 (marg.) Af-
flictions are a Father's gift, John xviii. 1 1.
Isa. xxvii. 7 ; Jer. xxx. 11 ; xlvi. 28.
"In measure," i.e., in moderation : but there is much beauty
in our translation. God's corrections are measured like medi-
cines, first weighed out before administered, and they are ad-
ministered in mercy. We need never fear there being one grain
beyond the needful limit, Ps. Ixxviii. 38 ; ciii. 10, 14.
James v. 11. "Ye have seen the end of the
Lord."
The heaviest trials have an end ; and the Lord has provided
for the end from the beginning the beginning of trouble is
often Satan's work, but the end is the Lord's.
Ishmael was the first child whose name was divinely
appointed; the name means "God hath heard, or
will hear" (thy affliction), Gen. xvi. 11.
Reuben, the first son born to Jacob. " Surely,"
said Leah, " the Lord hath looked upon my afflic-
tion," Gen. xxix. 32.
AFFLICTION AND TEIAL, BENEFIT OF. See in
Text-Books and in Cone.
(1.) Afflictions and trials are spoken of as marks
of sonship, Heb. xii. 7, 8 ; Job xxi. 9 ; Ps. Ixxiii. 5,
14 SCRIPTURE ITSELF THE ILLUSTRATOR.
lv. 19 ; Jer. xlviiL 11 ; and of privilege, Phil. L 29 ;
2 Cor. xii. 7. It is noteworthy in the seven churches,
that those which are marked by deadness and luke-
warmness (Sardis and Laodicea), had no apparent
trial, no special opposition or persecution, no contro-
versy ; whereas in one of the most faithful, Smyrna
(whose name is probably closely allied in derivation
to myrrh, which is most fragrant when bruised and
crushed), there was fierce trial and bitter opposition
to contend against.
(2.) Most Scriptural biographies bear full illustra-
tion of the blessed benefit of sanctified trial.
Abraham See Faith, Trial of.
Job A beautiful example of the blessing of sanc-
tified trial, most meekly borne at first, i. 19 ; ii. 10.
See how at last the end of the Lord was seen, xl.
35 ; xlii. 1012.
Joseph It is not improbable that the high eleva-
tion of Joseph might have been fatal to him, if he
had not been prepared for it first, by suffering so much
and so long.
Manasseh 2 Chron. xxxiii. 12, 13. Bound with
cords of affliction, he was by God's mercy loosed from
the bonds of sin.
Hezekiah Isa. xxxviii. 16. "By these things (all
these trials thou dost send) men live."
Nebuchadnezzar Proud and haughty; made humble
and contrite, Dan. iv. 34 37.
Ephraim Jer. xxxi. 18 20.
The prodigal Luke xv. 1620.
Lazarus -John xi. 4, 45.
Aeneas Acts ix. 35. Eight years confined to the
sick bed ; but see what came from his cure, not only
to himself, but to others !
AFFLICTION AND TRIAL, THE BKLIEVKR'S
CONDUCT UNDER,
SCRIPTURE ITSELF THE ILLUSTRATOR. 15
Ps. Iv. 22. " Cast thy burden upon the Lord."
Ileb. thy gift, i. e., the portion assigned thee. The LXX. and
Syriac translate " thy anxiety." " Cast," or rather " roll " it, as
Ps. xxxvii. 5 ; Prov. xvi. 3, the figure of one having a heavier
burden than he can carry, rolling it upon the shoulders of one
able and willing to bear it with or for him.
Prov. iii. 11 ; Heb. xii. 5. " Despise not .... nor
faint."
The two extremes " Despise not " correction ; as if the sick
man might throw aside the bitter medicine, and yet expect a
cure ; neither be weary "nor faint." Be not impatient nor de-
sponding. The Hebrew word is derived from the word for a
thorn. Do not regard the Lord's kind correction as an annoying
thorn.
1 Thess. iii, 3. " That no man should be moved
by these afflictions."
Swayed to and fro, from side to sidL, as some oscillate like a
pendulum.
Eev. ii. 10. " Fear none of those things which
thou shalt suffer."
(1.) The Divine Refiner is sitting by the furnace. (2.) The
devil's chain is measured. (3.) The crown will soon be on the
weary head.
AFFLICTION AND TRIAL, IMPENITENCE UNDER.
See Rebellion Hardness of Heart Stubbornness.
WHAT is it like, but
A fool brayed in a mortar among wheat with a
pestle, Prov. xxvii. 22. As hard as it is to separate
the husk from the grain of wheat, so a fool's folly
cleaves so closely to him by nature and long habit.
A wild bull in a net, Isa. li. 20, fretting and raging,
struggling to escape in vain.
A bullock fretting under the yoke, Jer. xxxi. 18,
galling itself the more without avail.
Eeprobate silver Jer- vi. 29, 30, which, when refined
16 SCRIPTURE ITSELF THE ILLUSTRATOR.
in the hottest furnace, is proved to be without real
value.
Job xxxvt 13. Unblessed sorrows are amongst
oar greatest curses.
Isa. be. 13.
Till God softens the heart, no troke of the heavy hammer
will mould man's iron will
"They refused to receive correction" "they turned
not. n
It is noteworthy how frequently we find very mournful com-
plaints of this in the writings of the prophets. See Isa. i. 5 ;
viii 21 ; xi. 23 ; xxii 12 ; xxvi. 12 ; xlii 5 ; IviL 17 ; Jer. ii 30 ;
v. 8 ; viL 28 ; Ezek. udv. 18 ; Ho* vii. 1014 ; Amos iv. 6, 8,
9, 10, 11 ; Zeph, iii. 4.
Was it not so with
Pharaoh ? After the most awful plagues inflicted
on him and on his people, he was still impenitent and
hardened in heart, Exod. viiL 19 ; ix. 30 34 ; xiv.
5 9. So Israel unwilling to be reformed, Lev. xxvi
23 ; Ps. Ixxviii 31, 32; Asa, 2 Chron. xvi. 12 ; Ahaz,
2 Chron. xxviii 22 27; so will it be even at the
end, Rev. xvL 9 11.
ALIENATION FROM GOD. See Backsliding
Enmity Rebellion.
Trace, in Cone., under departing estranged far
(from God from righteousness) forsaken gone
(away aside a-whoring) perverted turned away.
It is observable how frequently the connection is
traced in Scripture between forgetting and forsaking
God, and turning to idolatry and sin (as our English
words alienation and adultery both imply in their
derivation turning to another) ; such is spiritual adul-
tery. Man's heart is a throne that can never be left
SCRIPTURE ITSELF THE ILLUSTRATOR. 17
long empty. See Deut. xxxii. 15 17; Judges x.
1013; Jer. ii. 13; iii. 20; Hosea yiii 14.
The root of spiritual alienation is in the evil heart
of man, Eph. iv. 18; Isa. Ivii 17 (marg.); Ezek. xiv.
5 ; Col. i. 21 ; Heb. iii. 12.
Jer. ii. 27 ; xxxii. 33. " Turned the back and not
the face," the sign of Israel's open contempt and un-
blushing revolt.
Luke xv.
The three parables in this most beautiful chapter, have been
spoken of by some, as marking a threefold gradation of guilt in
the sinner's wandering. The first parable may be taken as re-
presenting the case of simple stupidity ; the second of heedless
carelessness ; the third marks the deliberate and wilful turning
away from the kindness of the Father's house, to pursue with
unchecked avidity, the indulgence of pleasure and self-will.
Isa. i. 4 (marg.) A full description of the wide-
spread effects of estrangement from God natural
personal active passive.
AMBITION CARNAL.*
Ambition was one of the first temptations that
assailed and overcame our first parents " Ye shall
be as gods."
Ambition will be one of the most striking features
that will mark the character of Antichrist, 2 Thess.
ii 4 ; Dan. vii. 25 ; xi. 36 ; Eev. xiii. 5, 6.
The disciples of Christ. It is surprising how re-
peatedly the disciples were guilty of this sin, and at
times when it might have least been looked for ;
(1.) Luke ix. 46 48. Just after Christ's trans-
figuration, which three of them had beheld, and of
which the rest were most probably cognisant (as is
probable from Mark ix. 15).
(2.) Matt, xviii. 1 6. When the Lord a second
time set a little child in the midst of them.
18 8CK1PTURK ITSELF T1JIE ILLUSTRATOR.
(3.) Matt. xix. 27.- -After the unadvised inquiry of
Peter, not unmixed with ambition, for himself and
his fellow apostles.
(4.) Matt. xx. 20 28. When James and John
came, through their mother, with their bold request ;
and were justly reproved for their ambition and self-
confidence.
(5.) Luke xxii 24 27. Before, or, according to
others, just after the institution of the Lord's Supper.
Jotham's parable, Judges ix. 8 15. The most
aspiring are frequently the most contemptible.
AMBITION CHRISTIAN.
It is remarkable that the Greek word which cor-
responds to our word ambition (iXoTi/^a/u, properly
meaning the love of honour), occurs only three times
in the New Testament. Our translators seem to have
shrunk from expressing the full meaning, and render
it by the three words, studying striving labouring.
Thus St. Paul speaks of it as a holy ambition,
1 Thess. iv. 11. To "study to be quiet." It might
almost be rendered to be ambitious to be unambitious,
(Conybeure and Hwson.)
Rom. xv. 20. To carry the gospel where no other
labourer had carried it. In this he strove. He was
ambitious of it.
2 Cor. v. 9. Whether present (in the body) or
absent, to be accepted of Christ
How different is such ambition from the ambition
of carnal men !
APPLICATION PERSONAL. See Experience.
2 Sam. xil 7. " Thou art the man."
Never wtw arrow better aimed, nor wound more cently healed.
It ifl bard to nay which is more striking the .-kill with which
SCRIPTURE ITSELF THE ILLUSTRATOR. 19
the application was made, or the readiness with which it was
received.
2 Cor. xiii. 5. " Examine yourselves."
Is not the force of this charge enhanced, if we remember to
whom it was addressed ? No Church ever questioned St. Paul's
authority more than the Church of Corinth. It was on them
that he justly turned round with this needful caution, q. d.,
Those who are ready to question others have often most need to
examine themselves. See ver. 6 8.
CHRIST THE GREAT TEACHER. One feature is
observable in our blessed Lord's teachings, His
pointed questions and personal applications. " He
that hath ears to hear, let him hear." " Take heed
how ye hear." "Dost thou believe?" "How is it
that ye have no faith?" "Where is your faith?"
"Are ye also yet without understanding ?" "Have
ye understood all these things?" "Do ye not err?"
&c. &c. It was one of Christ's modes of teaching to
turn the remarks of others into pointed and personal
appeals directed to themselves ; see Luke viii. 19
21 ; xi. 27, 28 ; xiii. 15, 23, 24.
APPROPRIATION PERSONAL, OF FAITH.
Luther used to say, the sweetest words in the
Bible are the pronouns and adverbs; "who loved me?"
"a very present help;" "exceeding abundant ;" "ex-
ceeding great and precious," &c. Take a few ex-
amples :
Ps. xviii. 1, 2. Nine "mys" in two verses.
Ps. xxii. 1. "My God, my God."
A bright ray of faith, even in the dark hour of fear. Observe,
faith speaks first, and speaks twice, before fear speaks once ; and
faith speaks confidently, whilst fear speaks doubtingly.
Ps. Ixiii. 1.
The sweet note of comfort in the wilderness. One great
result of wilderness trial David, driven from his own home to
20 SCRIPTURE ITSELF THE ILLUSTRATOR.
the dry and thirsty desert, clings closer to God, as the drought
drives the thirsting traveller to the cooling brook
Ps. Ixvii. 6. " (rod, even our own God." 60 xlviiL
14 ; Ixviii. 20.
Ps. cviii. Luther used to say, This psalm is espe-
cially for me.
Hosea ii. 23 j Zech. xiiL 9.
" My God," as Gouge well says, includes faith, hope, and love ;
and therefore contains the essence of true religion. It expresses
the strong confidence of many saints. Ruth's choice, Ruth i. 16 ;
David's heritage, 1 Chron. xxviii. 20 ; Ps. xxxi. 1 4 ; cxviii. 28 ;
Daniel's triumph, vL 22 ; Micah's confidence, vii. 7 ; Jeremiah's
portion, Lam. iii 24 ; Job's creed, xix. 25 ; Thomas's convinced
assurance, John xx 28.
Gal. ii. 20." Who loved me."
It is not gold in the mine that pays our debt, but gold in the
hand. Faith is the hand that receives Christ's golden riches.
Isa. xxv. 1, 9. "My God," "Our God."
The song of the redeemed in their glorified state, still cling-
ing to the Lord of glory.
BACKSLIDING AND APOSTASY.** See Aliena-
tion Lukewarmness Offences Profession Temporary
Restoration Unstable.
EXPRESSED in various ways: Falling departing
forgetting forsaking denying God, &c. See
Cone.
Sliding back, Hos. iv. 16; Jer. viii. 5.
Going back, Isa. i. 4 ; Jer. vii. 24 ; xv. 6 ; John vi.
66, 67.
Leaving the first love, Rev. ii. 4.
Falling from stedfastness, 2 Pet. iii. 17.
Erring from the faith, 1 Tim. vi. 10, 21.
Drawing back, Heb. x. 38.
Turning away, Jer. iii. 19; 2 Tim. iv. 4; aside to
SCRIPTUEE ITSELF THE ILLUSTRATOR. 21
crooked ways, Ps. cxxv. 5 ; 1 Tim. v. 15 ; again to
folly, Ps. Ixxxv. 8.
Bewitched, as by the power of fascination, Gal.
iii. 1.
Corrupted from the simplicity of Christ, 2 Cor. xi. 3.
Tripping or stumbling (as the word "offend"
means), Jas. iii. 2 ; Ps. xvii. 5.
Surprised or overtaken in a fault, Gal. vi. 1.
Swerving, 1 Tim. i. 6 (the word means, like an
arrow missing the mark).
Wandering, Jer. xiv. 10; like blind men, Lam. iv.
14; like lost sheep, Isa. liii. 6.
WitMrawing the shoulder from the yoke, Zech. vii.
11 (marg.)
ILLUSTRATED by many figures :
A deceitful bow, Ps. Ixxviii. 57; Hos. vii. 16.
A backsliding heifer, Hos. iv. 16.
A treacherous wife departing from her husband, and
following after other men, Jer. iii. 2 ; Ezek. xvi ;
Hos. i. iii.
A branch not abiding in the true vine, John xv. 6.
Salt losing its savour, Matt. v. 1 3.
A lost and wandering sheep, Jer. 1. 6 ; Ezek. xxxiv.
6 ; 1 Pet. ii. 25.
Smoking flax, Matt. xii. 20.
One putting his hand to the plough, and looking back,
Luke ix. 62.
A noble vine become degenerate, Jer. ii. 21.
The dog turned to his vomit, and the sow that was
washed to her wallowing in the mire, 2 Pet. ii 22.
FOUR BOOKS of the BIBLE seem especially ad-
dressed to blacksliders :
Canticles. See chap. iii. and v., where two periods
of declension are described, with the mournful results
and consequent humbling of the Bride. It is espe-
cially observable how much longer the Bride was in
22 SCRIPTURE ITSELF THE ILLUSTRATOR.
finding her Beloved the second time, and how much
more she suffered, than at the first.
Jeremiah The plaintive address of the weeping
prophet. The word "backsliding" occurs most fre-
quently in this book, of all the books of the Bible.
Hosea Sometimes called the Gospel of blacksliders.
The same argument is pursued as in Jeremiah.
Galatwm St. Paul's address to a Church noted for
its fickleness, " so soon removed" (i. 6) ; " bewitched,"
"driven back," (v. 7, marg.)
Note also that the Epistle to the Hebrews is espe-
cially aimed against apostasy.
IT is remarkable
How many saints who are spoken of in Scripture
as "pei-fect" fell into grievous sin ; Noah Job
David Asa Hezekiah.
How many proved weak in their strongest points ;
Abraham, the man of faith, in unbelief ; Moses, pre-
eminent for meekness, overcome by anger ; Job, the
pattern of patience, became impatient ; Solomon, re-
nowned for wisdom, turned to folly ; John, the
apostle of gentleness and love, proposed revenge ;
Peter, the boldest in the hour of danger, turned
coward at last.
THE FALLS of believers have been greatly aggra-
vated, because often committed
(a.) After some special manifestation of the Divine
favour or presence so Jehoshaphat, 2 Chron. xx. 35,
after ver. 22 30 ; Hezekiah, Isa.xxxix., after xxxviii. ;
Peter, Matt. xvi. 22, 23, after ver. 17 19; Israel,
Deut. xxxii. 15. (See Privilege Prosperity.)
(b.) When they were/ar advanced in years and spi-
ritual experience ; so was it with Noah Eli David
Solomon. See Old Age,
(c.) They fell into the same sin more than once.
Abraham was twice guilty of equivocation about
SCRIPTURE ITSELF THE ILLUSTRATOR. 23
Sarah ; Lot returned to Sodom after having been once
driven out of it ; Jacob dissembled to obtain the birth-
right and the blessing, and when with Laban ; Je-
hoshaphat formed alliance with Ahab twice ; the
Apostles were often guilty of an ambitious spirit.
See Ambition. Peter was often rash and impetuous.
(d.) They lay, in many instances, for some time in a
state of " unrepentance." As it was with David, e. g.
in three principal epochs of his life when he fled to
Achish, his season of mistrust and darkness seems to
have continued for about sixteen months ; when he
fell in the more terrible sin with Bathsheba, he lay in
guilt nine months or more ; when he sinned in num-
bering the people, it was nine months and twenty
days before he fully saw his error.
BARRENNESS SPIRITUAL. For the contrast see
Fruitfulness.
ILLUSTRATIONS of barrenness, which may aptly be
used as figures of the ungodly world, or fruitless pro-
fessors alike barren of spiritual fruit unto God :
The vast wilderness, the very symbol of drought and
desolation, Deut. viii. 15 ; xxxii. 10 ; Jer. ii. 31 ; iv.
26 ; xii. 10.
A salt land, Deut. xxix. 23 ; Judges ix. 45 ; Jer.
xvii. 6.
Barren earth, Heb. vi. 8.
" The wayside" ground, Matt. xiii. 4 19.
Eunuchs, Isa. Ivi. 3.
The barren fig-tree, Luke xiii. 6 9.
Jericho, 2 Kings ii. 1921.
Ebal the mountain of the curses. The word
"Ebal," according to Gesenius, means "void of
leaves" bare and blasted.
Ephraim. Strange that one whose name means
24 SCRIPTURE ITSELF THE ILLUSTRATOR.
fruitful is spoken of as being barren of fruit to God
bringing forth fruit, but " unto himself," Hos. x. 1 !
It is sad to observe how, in many cases, the guilt
of barrenness is aggravated by the enjoyment of much
privilege ;
The barren fig tree, it is expressly said, was planted
in "a vineyard" a place where it had every advan-
tage ot soil and special care; and yet it remained
unfruitful, Luke viii. 7!
The degenerate vine, in like manner, was planted in
"a very truitlol hill" well cleared, and fenced, and
cared for, Isa. v. 1 7 ; Jer. ii 21 ; and yet it
brought forth no good fruit. Could a sentence pro-
nounced against such barrenness be unjust 1
BEGINNING OF EVIL. See Backsliding Influ-
ence.
LIKE the letting out of tcater, Prov. xvii. 14.
The famous Holmfirth flood, which caused so much damage
ome years ago, arose, it was afterwards found, from a tmaU
unobtenxd crack in the embankment.
A little leaven, 1 Cor. v. 6 ; GaL v. 9.
" A root of bitterness," Heb. xii. 15.
Trace the outbreak of evil from
Looking temptation entering by the eye Eve
Achan David Ahaz.
Listening Eve Rehoboam the disobedient pro-
phet, &c.
Lev. xiv. 35. " It seemeth to me there is as it were
a plague in the house."
Num. xi. 1. "The people were as it were com-
plaining" (marg.) the first mutterings of the rising
storm.
Prov. xxiv. 33, 34. " A little sleep," the precursor
of poverty and want, marching onwards as an armed
man.
SCRIPTURE ITSELF THE ILLUSTRATOR. 25
Matt. xv. 19. "Evil thoughts" and then, accord-
ing to the French proverb, " Ce riest que le premier
pas qui ccute."
Luke vi 9.
Our Lord probably now first saw the risings of malice begin-
ning in their hearts, and the purpose forming to destroy Him-
self, as verse 11 shows.
1 Tim. vi. 10. " The love of money is the root of
all evil."
Not money, but the undue love of money, is a root of bitter-
ness ; because it destroys the love of better things.
IT is OBSERVABLE in every dispensation how se-
verely God always punishes the first outbreaks of
sin :
Our first parents in Eden Israel in the wilderness
Achan in Canaan Ananias and Sapphira in the
early Christian Church.
BEREAVEMENT.* See Death Resurrection.
Gen. iv. 8.
The first bereavement. How closely it followed upon the
first birth !
Gen. xxiii. 9 19.
The first land that Abraham could call his own in Canaan, was
the ground he bought for a burying-place.
Gen. xxiii. 2. " And Abraham came to mourn for
Sarah, and to weep for her."
In the Hebrew Bibles, the word for ' ' to weep " contains a
letter written only half the size. The Jews say this was to sig-
nify that his mourning did not exceed the proper bounds.
Gen. xxvii. 41. " The days of mourning for my
father are at hand."
From the earliest times, mourning for the dead has been the
acknowledged and proper tribute of natural affection. Thus
26 SCRIPTURE ITSELF THE ILLUSTRATOR,
mourning was made at the death of Abraham Sarah Detarah
Jacob Joseph Moses Aaron Absalom Josiah. (See
Cone, under mourning.)
Gen. xlviii. 21, and L 24. "I die; but God shall
be with you."
A blessed ground for faith to rest on. Amidst the constant
changes of mortality, the unchanging God remains the same.
Christ is still the chief Shepherd of the sheep, though under-
shepherdH are called away. See how beautifully this is lirought
out here by Jacob and Joseph ; so also in the last farewell of
If"***, Deut. xxxl 1 8 ; by the Psalmist, Pa. xviii. 45 and 46 ;
and in Heb. xiii. 7, 8 (Greek), where we are reminded that the
pastors and rulers of the Church are removed from time to time,
but Jesus Christ is still " the same, yesterday, and to-day, and
for ever." He changeth not
1 Chron. vii. 2022.
A father losing nine children apparently at one time.
Neh. ii. 3 5. Jerusalem, " the city of my futlierf
sepnlchres."
The sad association which endears many a spot to the be-
reaved!
Jer. xxxi. 15 17. Rachel's excessive grief com-
forted.
Matt. xiv. 1 2. " They came and took up the body,
. . . and went and told Jesus."
What better could they have done f
John xi. 2123.
It is very noteworthy the difference here ; Martha looked
bade, Jesus looked forward ; Martha at what miyht have been,
Jesus at what shall be.
The RESIGNATION of pious parents, in viewing the
loss of children, is several times marked very beauti-
fully in Scripture : Jacob, Hen. xliii. 14 ; Aaron,
Lev. x. 3; Job, Hi. 10; Eli, 1 Sam. iii. 18; David,
2 Sam. xii. 23 ; the Shunammite, 2 Kings iv. 26.
SCRIPTURE ITSELF THE ILLUSTRATOR. 27
THE LORD JESUS. The tenderest sympathy and
most mighty help were rendered by our blessed Lord,
in the prospect and presence of death, in the three
cases of restoration to life Jairus' daughter, the
widow of Nain, and Lazarus. Death, says one, is the
destroyer of domestic happiness ; but Jesus is the
destroyer of death. In the prospect too of His own de-
parture, how tenderly the Lord soothed and comforted
the hearts of His sorrowing disciples.
BLINDNESS SPIRITUAL.* See Dulness.
ILLUSTRATIONS,
The blindness of the men of Sodom, Gen. xix 11.
They were blinded with lust before they were blinded
in vision, and their lust still burned : " so that they
wearied themselves to find the door."
The blindness of the Syrians, 2 Kings vi. 18 20.
Bewildered and confounded, led, to their surprise,
into the midst of Samaria.
Blind captives. It was a cruel Eastern custom to
put out the eyes of prisoners taken in war, as in the
case of Zedekiah, Jer. xxxix. 7.
The film or hard covering on the eye causing blind-
ness. The same word is used for blindness and hard-
ness (irwpwffri) , Mark iii. 5 ; Rom. xi. 25 ; Eph. iv.
18 (marg.)
The vail upon the heart, 2 Cor. iii. 14 16, like the
Jewish tallith the thick vail of ignorance and un-
belief, spread, not only over Israel, but over all
nations, Isa. xxv. 7.
DIFFERENT KINDS and DEGREES of BLINDNESS,
Isa. viii. 20. "No light" no clear light, only the
uncertain glimmer of dim twilight. " No morning "
dawn (marg.)
2 Pet. i. 9. " Blind, and cannot see afar off." Like
28 SCRIPTURE ITSELF THE ILLUSTRATOR.
a short-sighted person, having a clear view only of
things brought close to the eyes ; and heavenly things
are too far off !
Mark viii. 24. The indistinct hazy vision of those
gradually recovering from blindness : seeing things
as a picture comes out in the earlier stages of photo-
graphy ; like a cloudy view of truth.
Isa. xliii. 8. " The blind people that have eyes :"
"which have eyes and see not," Jer. v. 21 ; seeing,
but not observing, Isa. xlii. 20 ; seeing but not per-
ceiving, vi. 9. None are so blind as those that will
not see.
Eph. iv. 18. "The blindness of the heart" (marg.
hardness.) The worst state of all blindness of heart.
But alas ! the state of every natural man, 1 Cor.
ii 14.
John iii. 20. Hating the light.
Spiritual blindness in enlightened England is wilful rebellion ;
because blind sinners hate the light, and shrink from its reveal-
ing and manifesting power, Eph. v. 13 ; as wicked men "rebel
against the light" of day, Job xxiv. 18 ; as the Jews would not
"comprehend" the light, when it came to them, John i. 5.
Men prefer darkness to light, John iii. 19. Compare the beauty
and contrast that lies in the Greek word for sincerity (ti\iKplveia)
that which is proved by being held up to the sun.
JUDICIAL BLINDNESS, especially of the Jews.
Isa. vi. 9, 10. It is a solemn thought that this
fearful passage is quoted more frequently in the New
Testament, than any other Old Testament text ; see
Matt xiii. 14, 15; John xii. 40; Acts xxviii. 26;
Rom. xi. 8 ; see also Isa. xxix. 10, xliv. 18: "He
hath shut their eyes," marg. daubed, (as with clay, as
is sometimes done to criminals in the East.)
2 Thess. ii. 11. "God shall send them strong de-
lusion, that they should believe (the) lie."
Esther vii. 8. Covering the face.
SCRIPTURE ITSELF THE ILLUSTRATOR. 29
A certain harbinger of death in the East ; blindfolding before
execution. It is an illustration of the impending ruin of con-
demned sinners when they are carried on blindfold in their sins.
Blinded by "the god of this world," 2 Cor. iv. 6 ; "condemned
already," John iii. 18.
The MISERIES of blindness.
Deprived of sight, men grope in misery in the
brightest light of the clearest day, Deut. xxviii. 29 ;
Job v. 14; Isa. lix. 10; stumbling, Prov. iv. 19;
and wearying themselves in vain to find the way,
Gen. xix. 11.
John ix. 39 ; Matt. xiii. 13.
It is remarkable that Christ seldom spoke by parables, until
the Jews had shown their rebellion against the light, by attri-
buting His miracles to Beelzebub, Matt. xii. 24, and were
already plotting to take away His life, xii. 14.
Matt, xxiii. 16, 17, 19, 24, 26. "Woe unto you,
ye blind guides." " Ye fools and blind." "Thou blind
Pharisee."
Blindness is especially disastrous in guides and teachers.
" If the blind lead the blind," &c., Matt. xv. 14. Under the
law, none of the seed of Aaron that were blind, were allowed
"to approach to offer the bread of his God." Lev. xxi. 17,
18.
ST. PAUL'S BLINDNESS at his conversion was an
apt illustration of his former state, when blinded by
prejudice and hatred to Christ, Acts ix. 8, 9.
ELYMAS. It is remarkable that while none of
the apostles had power to cure blindness, the first
miracle St. Paul wrought was to inflict it, Acts
xiii. 11.
The LORD JESUS was the great Restorer of sight to
the blind, Luke iv. 18; John viii. 12 ; ix. 39. It is
remarkable that no prophet of the Old Testament,
and no apostle of the New Testament, had the com-
mission to restore sight, nor was it included in the
30 SCRIPTURE ITSELF THE ILLUSTRATOR.
charge given to the seventy. (The recovering of St.
Paul s temporary blindness was an exceptional case.)
It is no less observable that of all our blessed Lord's
miracles of healing, none are so frequent as His kind-
ness to the blind. Five or six separate cases are
recorded, out of the thirty-three miracles narrated,
besides many of which we read, as in Luke vii. 21.
BODY.* See Death Resurrection.
ILLUSTRATIONS. Man's body is compared to
A house of clay, " whose foundation is in the dust,"
Job iv. 19 ; mean and mouldering. See also xiii.
12.
A curiously embroidered garment, Ps. cxxxix. 13 16.
" Curiously wrought," like tapestry interwoven with
many coloured threads. " Wrought as with a needle "
(Lowth); "fashioned" in the secret place, into the
most beautiful fabric ; every member carefully noted
in God's book.
A temple, designed to be the shrine and abode of
Deity, 1 Cor. vi. 15, 19.
A tent or tabernacle, frail and easily overturned, in
contrast to a fixed and strong house, 2 Cor. v. 1.
A frail vessel, 1 Thess. iv. 4. St. Peter's words -
"the weaker vessel," 1 Pet. iii. 7, imply that both
are weak.
Grots the flower of the field ; the flower perhaps
more delicate and beautiful than the grass, but both
alike when beneath the mower's scythe. Both, left
to themselves, are born to wither and pass away,
Isa. xl. 68 ; 1 Pet. i. 24.
The sheath of the spirit, Dan. vii. 15 (marg.), the
scabbard concealing the bright sword within.
THE FORMATION of man's body, in the several
stages, is described with singular scientific exactness,
Job x. 1012.
SCRIPTtJRE ITSELF THE ILLUSTRATOR. 31
THE RUINED PALACE. Ever since man's fall, sin
has wrought ruin upon that which God made perfect.
It is observable how frequently in Scripture we
find
Great physical powers, in connection with the carnal
seed, or used on the side of evil ; as in the case of the
giants, the Anakim, Goliath, and his compeers, Saul
and others. The moral lesson to be learned from the
history of Samson, is probably to show that great and
even supernatural powers, may be combined with
great deficiency of moral strength or spiritual
vigour.
Great personal beauty the cause of trouble or sin,
Prov. xxxi. 30. " Favour (a graceful form and mien)
is deceitful, and beauty is vain." One fit of sickness
may sweep it away, and make the fair form like a
moth-eaten garment, Ps. xxxix. 1 1 ; keen sorrow and
corroding care may soon wither its charms (Ps. vi. 7 ;
Job xvi. 16); whilst, should beauty remain, it has
often proved only a source of trouble to its possessor
and a snare to others ; as it did to Sarah, to Rebekah,
to Joseph, to Esther, to Thamar, and to Bathsheba.
All the members of the body may be perverted as
"instruments of unrighteousness," Rom. vi. 13. See
Isa. lix. 1 8; Rom. iii. 13 18. Fingers, feet, lips,
tongue, throat " perverse lips," " uncircumcised
ears," &c. Paul calls the whole body " vile" Phil,
iii. 20, (" the body of our humiliation ") ; Rom. viii.
10, "dead because of sin;" liable to suffering by its
very nature a mortal body in a fallen world, Heb. xiii.
3 ; weak, overpowered alike by an excess of anguish
or of ecstasy. (Let it be noted, that the disciples
slept alike during the vision of Christ's transfigura-
tion, and at the time of Christ's agony) ; corruptible
and mortal, 1 Cor. xv. 53.
NEVERTHELESS the bodies of the saints are now
32 SCKI1TUKK ITSELF THE ILLUSTRATOR.
Honoured as "the members of Christ," 1 Cor. vL
15 ; "The temple of the Holy Ghost," ver. 19.
They should be
Mortified, 1 Cor. VL 13 ; be. 27 ; Rom. viil 10 ; Col.
iiL 5 ; in every member, Rom. vi 12, 13; Matt. v.
19 30 ; xviil 8, 9 (the right eye, the right hand,
the foot). This was set forth in the cleansing of the
leper, Lev. xiv. 14 17 ; where the right ear, the right
hand, and right foot are designed to represent the
whole body. See also in the consecration of Aaron
and his sons, Exod. xxix. 20.
They shall be
Glorified made spiritual and glorious ; no longer
depraved, corruptible, of limited capacity and power ;
but raised in glory, and made like Christ's glorified
body, Phil, iii 20 ; 1 John il 2, never again to know
the troubles of mortality.
THE BOOK OF PROVERBS suggests two practical
lessons
(1.) How great is the influence of man 1 8 mind over
man's body. See chap. xiv. 30; xv. 13, 15, 30; xvi. 24;
xvii. 22. It is singular to know the wise man's re-
ceipt for health. In two passages, what is called
" health " in the text is called " medicine " in the
margin, see chap. iiL 8 ; iv. 22.
(2.) The right keeping of the heart is the key to the
right keeping of the body. The mind affects the
body ; and the heart must rule the mind. " Keep
thy heart," iv. 23, is the rule tor those who would
keep the mouth, and lips, and eyes, and feet, ver.
2427.
BOLDNESS AND COURAGE, MORAL AND SPIRI
rUAL.* See Strength Witnessing Zeal.
FIGURES and EXPRESSIONS
A lion, Prov. xxviiL 1 ; 2 Sam. xvil 10 ; xxiil 20.
SCRIPTURE ITSELF THE ILLUSTRATOR, 33
A goodly horse in the battle, Zech. x. 3 ; Job xxxix.
1925.
A soldier, brave and fearless. See Deut. xx. 5 ; cf.
1 Tim. vi 12.
A defenced city, and iron pillars, and brazen walls,
Jer. L 18.
Setting the face like a lion, 1 Chron. xii. 8.
Setting the face like flint, Isa. L 7.
Setting the face like adamant, " harder than flint,"
Ezek. iii. 9.
" Valiant for the truth" Jer. ix. 3 ; Heb. xi. 34.
"Not ashamed" Eom. i. 16; 2 Tim. i. 8; 1 Pet.
iv. 16.
" Not afraid, nor dismayed, nor confounded. 1 ' See
Cone.
" In nothing terrified," Phil, i 2028.
2 Pet. i. 5." Add to your faith virtue."
Christian manliness or courage. Observe the connexion
courage, the result of faith, tempered by knowledge, or moral
discernment, enlightened by conscientiousness, and leading to
love, 2 Tim. L 7.
1 Chron. xix. 13. A beautiful exemplification of
the wise remark, "Duties are ours, results are
God's."
" BE OF GOOD COURAGE." It is important to observe
how frequently this, or some similar charge, was
given to many chief ministers and leaders of the
Church at the commencement of their work ; as in the
case of Moses, Joshua, Solomon, Jeremiah, Ezekiel,
the Apostles, the Seventy, St. Paul, &c. Like the oft
repeated charge, "Be strong." See Strength.
Some of the noblest EXAMPLES of holy courage are
found in
(1.) Those who were at first fearful and timid ; like
Moses, who shrank back from being the leader of
C
34 SCRIPTURE ITSELF THE ILLUSTRATOR.
his people, Exod. iii. 11 ; iv. 117; Gideon, Judges
vi. 15 27; Isaiah, vi 5; Jeremiah, i. 6; Nicodemus,
John iii. 1 ; Joseph of Arimathea, John xix. 38 ; the
woman who came so timidly, yet gathered courage,
Luke viii. 47.
(2.) Those who might expect that their bold testimony
for the truth would expose them to opposition and persecu-
tion. Moses, Exod. iii. 19; v. xiv. ; Elijah, 1 Kings
xviii. ; Nehemiah, vi. 11 ; xiii.; Jeremiah, i. 7 9;
Ezekiel, ii. 6 8 ; iii. 8, 9 ; John the Baptist, Mark
vi. 17, 18; the Apostles, Acts iv. 1820; v. 17, 18,
41, 42 ; St. Paul, Acts xx. 2224.
(3.) Those who stood single handed in their holy zeal.
Moses, Exod. xxxii. 26 ; Phinehas, Num. xxv.
713; Ps. cvi. 31; David, 1 Sam. xvii. 3245;
Elijah, 1 Kings xviil 15 40 ; 2 Kings 115; Mor-
decai and Esther, Esther v. 1 ; vii. 3 ; viii. 5 ; Shadrach,
Meshach, and Abed-nego, Daniel, iii. ; vi. 10 ; Peter
and John, Acts iv. 18 20; the Apostles, Acts v.
1729; Stephen, Acts vi. 10, 15; vii.; St. Paul
before Felix, Acts xxiv. 25 ; before Agrippa, Acts
xxvi.
The LORD JESUS. Isa. L 7; Luke ix. 51 ; John
vii. 26.
It is well to remember how much many good men have suffered
from the want of boldness ; as Eli and David, in not restraining
their children. 1 Sam. iii. 13 ; 1 Kings L 6. See a striking
lesson on forbearing to itr&c, 1 Kings xx. 35- 42.
BONDAGE OF SIN.
ILLUSTRATIONS.
Slavery. Like that of Israel in Egypt, Exod. i. 1 3,
14, when Israel was made to endure nard rigour in
" the house of bondage " (an expression used by Moses
eleven times) ; and in " the iron furnace," Deut. iv.
20 ; a bondage marked as cruel, unreasonable, and
SCRIPTURE ITSELF THE ILLUSTRATOR. 35
tenacious. In later times, like the slavery of Greece
and Rome, no less severe; when the slave (often
a captive taken in war) was regarded as wholly
the property of his master, liable to be beaten,
chained, or even killed at the master's will and plea
sure.
The figure is aptly applied to the cruel and relent-
less slavery of sin ; and the word " servant " would
be more forcibly translated slave; so cf. John viii.
34 ; Rom. vi. 16 ; Titus iii. 3 "serving divers lusts and
pleasures," (the -slave and drudge of many masters);
2 Pet. ii. 19, "the servants of corruption." Still
worse is the case, when the sinner sells himself into
slavery like Ahab, 1 Kings xxi. 20 ; and Israel,
2 Kings xvii. 17; Isa. 1. 1. See also St. Paul's ex-
pression, Rom. vii. 14, "sold under sin."
Captivity, Rom. vii. 23 ; Isa. Ixi. 1 ; Luke iv. 18.
Probably alluding to the ancient custom of putting
out the eyes of captives, and then keeping them
bound in chains with cruel rigour. See 2 Tim. ii.
26.
Yoke, Isa. ix 14; Lam. i. 14; 2 Cor vi. 14.
Like the yoke of Israel's bondage in Egypt, under
which the people were bowed and bent down, and
unable to " go upright," Lev. xxvi. 13.
THE BINDING POWER of SIN may be illustrated by
any overcoming power, 2 Pet. ii. 19 ; as that of wine,
Isa. xxviii. 1 ; of lust and pleasure, Titus iii. 3 ; of
Samson held by Delilah to his ruin.
THE DEMONIACS of our Lord's time were sad illus-
trations of the devil's power and malice, especially
that sad case, the demoniac of Gadara, Mark v. 1 5.
It is not improbable that in some cases, at least, those
who were devil-possessed had first given themselves
over to the service of sensuality and sin.
36 8CBIPTURE ITSELF THE ILLU8TKATOR.
THAT POOR WOMAN, bound by Satan for eighteen
years, Luke xiii. 11-16.
THE WEARINESS and TOIL of SIN. Hd"w hard blind
sinners toil for their destruction, Isa. Ivii. 10; Jer.
ix. 5; Hab. iL 13.
" AGAIN ENTANGLED therein and overcome," 2 Pet.
ii. 20 ; like silly sheep, no sooner freed from the
thorns and briers, than ready to wander and be
caught and torn again.
" TIED and BOUND with the chain of sin," Prov. v.
22 ; Rom. vii. 24 (like a living man condemned to
be tied to a loathsome corpse). Sin comes easily,
but binds strongly. "The bond of iniquity," Acts
viii. 23.
The JEWS boasted of their national liberty, <is
they once said to Christ, " We were never in bondage
to any man," John viii. 34. It was a saying mani-
festly untrue : but Christ's answer is very striking
" Whoever committeth sin is the servant (slave) of
sin," ver. 35.
BROTHERLY LOVE.**- See Love Kindness-
Union.
The pedigree, 2 Pet. i. 7 the daughter of godliness,
and mother of charity.
The peace-offering. The Jewish offering, which was
designed especially to foster holy fellowship.
The " New Commandment" John xiii. 34 ; 1 John
iL 7, 8 ; old and yet new ; a commandment given
under the law, but given by Christ with a view to
a new dispensation, with new motives, and after a
new model, and for a new necessity Like an old
book in a new edition, or an ancient silver cup re-
SCRIPTURE ITSELF THE ILLUSTRATOR. 37
moulded and re-stamped, with the freshness of novelty
and the honour of antiquity.
The kiss of charity. In the early Church was not
only given as a friendly salutation, but as the symbol
of love and Christian brotherhood, Rom. xvi. 16; 1
Cor. xvi. 20.
The friendships of the Bible. It is interesting to
trace these as being founded on spiritual affinity, as
well as from natural affection. David and Jonathan ;
Naomi and Ruth ; Elisha and the Shunamite ; Peter
and John; Paul and Barnabas, &c.
' ' Beloved " " Dearly beloved " " Brethren. " See
Cone. How often these and similar words occur in
the Epistles of St. Paul, St James, St. Peter, and
St. John, especially when it was designed to soften
reproof, and to conciliate affection. See below.
"A brother" ll Brethren."
Much is bound up in these words ! Alike in natural
relationship and spiritual, they have always been
held as the ground for harmony and affection. So
Abraham used it as an argument why strife should
cease, Gen. xiii. 8 ; and Moses, Acts vii 26 " we
be brethren." It is the word which naturally implies
sympathy and affection, Prov. xvii. 1 7 ; and union,
Ps. cxxxiii. 1. What a healing sound it had when
Joseph said, " I am Joseph your brother," Gen. xlv. 4.
Rom. XVL 23. " Quartus, a brother." St. Paul
said no more of one, from whom he sent a kindly
greeting. It was enough.
1 Cor. viii. 11. "The weak Brother, for whom
Christ died."
2 Thess. iii. 15. Admonish him as a brother.
James i. 9. " The brother of low degree " " low."
but no less on that account a " brother.
Gal. v. 23. " By love serve one another." Rather
"enslave yourselves one to another, by the bondage of
love." (Conybeare and Howsori).
38 SCRIPTURE ITSELF THE ILLUSTRATOR,
Rom. xil 10. "Be kindly affectioned with
brotherly love." See margin, and also see Kindnt-ss.
EXAMPLES.
Ananias, Acts ix. 1 7. " Brother Saul : " so lovingly
Ananias at once greeted the proud and fierce perse-
cutor of the Church, when he was divinely instructed
of his marvellous change and future mission.
Barnabas, Acts ix. 26, 27, in the same spirit of a
Christian brother, took Saul by the hand to introduce
him to the Apostles, when all the disciples were afraid
of him, and stood aloof.
Aquila and Priscilla, Acts xviii. 24 26 ; Rom. xviii.
3,4.
St. Paul. A noble example of true Christian love
to the brethren ; enforcing his repeated exhortations
by his own devotion and self-abnegation. See 1 Cor.
viii 11, 13; ix. 1923; 2 Cor. xi. 2631; his
ministerial tenderness, 1 Thess. ii. 7 1 1 ; uniting a
father's wisdom with a nursing mother's love.
St. James. It is one peculiarity of the short Epistle
of St. James, that in five chapters the expression " a
brother," or " brethren," occurs sixteen times.
St. Peter. Four times in his two Epistles does
St. Peter enjoin brotherly love, 1 Pet. L 22; ii. 17;
iii. 8 ; 2 Pet. i. 7.
St. John (himself the apostle of love), as might be
expected, dwells with glowing fervour in every part
of his Epistles, upon the importance and sweetness of
Christian love, contrasting it with its opposite, and
urging it as a mark of the new birth, and of likeness
to God. See 1 John ii. 911 ; iii. 1119, 23; iv.
721 ; v. 1, 2 ; 2 John L 5 ; 3 John 1.
The LORD JESUS in the highest sense a brothei
"born for adversity," Prov. xvii. 17 honoured in His
teaching and example the love of holy brotherhood.
It was the " new commandment " which He stamped
SCRIPTURE ITSELF THE ILLUSTRATOR. 39
with His especial sanction, John xiii. 34 ; xv. 12, 17;
the relationship to which He assigned especial honour,
Matt. xii. 46, 47; xxv. 40; John xx. 17; the bind-
ing tie to Himself, which He gave as the check to
ambition and party strife, Matt, xxiii. 8 ; and the
loving title He gave to His disciples, especially after
the resurrection, John xx. 17; Matt, xxviii. 10.
Philadelphia. It is a singular coincidence, that the
Church of Philadelphia (which word means brotherly
love) should have been apparently the most flourish-
ing of all the seven churches, and that it remained
the longest. It still exists under a Turkish name,
meaning "the city of God," and contains about
twenty-four places of worship, with a bishop and
body of clergy.
BUSINESS.*
Gen. xlvi. 33 ; xlvii. 3. " What is your occupa-
tion?"
(1.) It was anciently presumed that all men had some occupa-
tion. (2.) Whatever a man's business be, if his calling be a
lawful one, he need never be ashamed to own it.
BUSINESS COMPATIBLE with RELIGION. It is re-
markable how many illustrations we find in Scripture
of men engaged in the active business of life, who
were yet well marked as holy men. Abraham, Isaac,
and Jacob, Moses, David, &c., were shepherds; besides
Moses being afterwards a ruler, and David a king ;
Amos was a herdsman ; Joseph, the husband of the
Virgin Mary, a carpenter ; Luke, a physician ; Zenas,
a lawyer; Paul and Apollos, Aquila and Priscilla,
tent-makers ; Lydia, a seller of purple ; Boaz, a rural
farmer; Simon of Joppa, a tanner; Joseph, Daniel,
and Nehemiah, prime-ministers, put in trust of vast
interests, and made rulers of provinces and kingdoms :
yet none of these were too busy or too high-minded
40 SCRIPTURE ITSELF THE ILLUSTRATOR.
to find the time, and have the heart, to serve and
worship God.
BUSINESS is often urged as a HINDRANCE to RELI-
GION : so it was by Gilead and Dan, who were " too
far" and "too busy," Judges v. 17; cf. the vain excuse
of " the farm and the merchandise," Lukexiv. 18, 19.
TYRE, an example of a great commercial city,
boasting in its wealth and luxury, and brought down
even to the dust, and yet to be favoured again. See
Tsa. xxiii. ; Ezek. xxvi. xxviiL, &c.
"NOT SLOTHFUL in business; fervent in spirit;
serving the Lord," Rom. xii. 11. The Christian's
motto, " Six days shalt thou labour and do all thy
work," is as truly the law of God, as " Remember the
Sabbath-day to keep it holy," Exod. xx. 8, 9.
THE LORD JESUS put honour upon honest labour,
by following His father's trade of a carpenter. It is
noteworthy, too, how He evangelised men when in
the midst of their worldly occupations, the shepherds
of Bethlehem while tending their flocks ; he called
Peter and Andrew, and James and John, when en-
gaged with their nets ; Matthew from his toll-booth.
He purged the Temple from being made " a house of
merchandise " and " a den of thieves ;" not condemn-
ing buying and selling, but condemning the profana-
tion of the Temple.
CARE.*
The close connection of the old English meaning of
"care" with "taking thought" is marked, 1 Sam. ix.
5; Matt. vi. 25, 27, 31, 34.
Matt xiii. 22; Luke xil 34. "The cares of this
world."
from fupifu to divide. Anxious care divides the
mind, and generally tnkea the "larger half." The figure our
SCRIPTUEE ITSELF THE ILLUSTRATOR. 41
Lord uses is a very suggestive one ; comparing care and covet-
ousness to thorns. Thorns came in with sin, and are a fruit of
the curse. They are entangling, vexing, scratching, and they
choke the good seed. The man that deals with thorns must be
well armed and guarded, 2 Sam. xxiii. 6, 7.
Luke x. 40. " Cumbered about much serving."
irepieffiraTo drawn in different ways at the same time, ex-
actly answering to our English word " distracted."
Luke xii. 29. " Neither be ye of doubtful mind."
Margin, " Live not in careful suspense."
fjuereuplfrffOe tossed about as thistle-down in the air ; or like
a ship, the sport of the changeful tide and angry billows.
Phil. iv. 6. " Be careful for nothing."
Care is a Christian duty. Carefulness, in the literal meaning
of our English word (fulness of care) is a sin, arguing needless
perplexity and unworthy distrust, 1 Cor. vii. 32.
Ps. Iv. 22. " Cast thy burden upon the Lord."
" Thy gift" (marg.) thy allotted portion thy care
(LXX. and Syriac.) Roll it, as the word is, xxxvii.
5 ; Prov. xvi. 3 (marg.), where the text is " Com-
mit."
1 Pet. v. 7. " Casting all your care upon Him."
Not only sorrowful care, but every anxious thought every
lawful wish the " heaviness" that "makes the heart stoop."
Cast all upon God. Jesus is the care-bearer, as well as the sin-
bearer of His people, Isa. liii. 4, 5.
Prov. x. 22. " True riches," and " no sorrow"
added.
1 Cor. iii. 21. "Things present," "things to
come," " all are yours." Then what need for anxious
care?
CHILDHOOD AND YOUTH.*
FIGURES.
Stars, Gen. xxxvii. 9. See Family Religion..
42 SCRIPTURE ITSELF THE ILLUSTRATOR.
Arrows in the hand of a mighty man, Ps. cxxvii. 4.
A Chinese proverb says, "When a son is born into a
family, u bow and arrow are hung up at the gate."
Olive Plants, Ps. cxxviil 3 the emblem of peace,
richness, and prosperity.
Plants, Ps. cxliv. 12 not useless weeds, nor hurtful
thorns, nor withered plants and blasted ; but health-
ful plants, growing in strength and increasing in
beauty.
The flower of man's age, 1 Sam. ii. 33.
Corner Stones, polished after the similitude of a
palace, Ps. cxliv. 12, useful and ornamental the
bonds of union and the upholders of harmony.
Lambs, John XXL 15.
The Hebrew idiom for childhood is taken from
building a house, from which the Hebrew word for son
(Ben) is derived see Deut. xxv. 9; Ruth iv. 11,
&c.
The " live coal" upon the hearth was another He-
brew idiom, 2 Sam. xiv. 7.
CHILDREN themselves are made the illustration
of
Simplicity and docility, Matt xviii. 2, 3.
Weanedness from the world, Ps. cxxxi. 2.
Desire for needful nourishment, 1 Pet. ii. 2.
Freedom from ambition, Mark ix. 36, 37.
Freedom from guile and malice, 1 Cor. xiv. 20.
Submission to correction, Heb. xii. 9.
Also of
Smallness of understanding, 1 Cor. xiii. 11, xiv. 20.
Instability of character, Eph. iv. 1 4.
1 Chron. xxix. 1. "Solomon my son .... is yet
young and tender."
" Youny and Under" when the rapple twig m*y easily be
bent
SCRIPTURE ITSELF THE ILLUSTRATOR. 43
Prov. xxiii. 15. " My son, if thine heart be wise,
mine heart shall rejoice, even mine."
" Lord, let thy blessing so accompany my endeavours, that all
my sons may be Benaiahs (the Lord's building), then will they
be all Abners (their father's light) ; and that all my daughters
may be Bethuels (the Lord's daughters), and then will they be
all Abigails (their father's joy.)" Smnnock.
Prov. xxxi. 2. "What, my son? and what, the
son of my womb 1 and what, the son of my vows ? "
The thrice repeated interrogation implies the strength of a
mother's feelings. What am I to say to thee ? Words fail to
express the fulness of a mother's heart.
Job xx. 11, xiii. 26 ; Ps. xxv. 7.
The sins of our youth leaving a sad scar in riper years.
2 Sam. xviii. 18. Absalom's pillar.
Travellers say the place is taken notice of to this day ; and it
is common for passengers to throw a stone to this heap, with
words to this purpose, " Cursed be the memory of wicked Ab-
salom, and cursed for ever be all wicked children, that rise up in
rebellion against their parents." Henry.
Job i. 4, 5.
Job's pious sacrifice for his children.
CHRIST'S regard for children.
The Lord Jesus showed in many ways the tender
care He felt for children. (1.) He took them in His
arms and blessed them, Mark x. 13 16, expressing
His displeasure at the disciples who would have kept
them from Him. (2.) He twice made them the pat-
terns of humility and docility, Matt, xviii. 2, 3 ; Luke
xviii. 17. (3.) He spoke of them as being under the
guardian care of the angels in heaven, Matt, xviii. 10.
(4.) He received the hosannas of the children on His
entry into Jerusalem, Matt. xxi. 15, 16.
EXAMPLES of godly children.
Isaac Submitting to his father on Moriah ; suffer-
44 SCRIPTURE ITSELF THE ILLUSTRATOR.
ing himself to be bound on the altar, when he was
probably more than twenty years old, Gen. xxii.
9.
Joseph A beautiful example of filial obedience and
affection, in visiting his brethren, at his father's wish,
though they were ill disposed to him ; and persever-
ing in his search until he found them, Gen. xxxvii.
After the many years of separation, no scenes could
be more affecting than those in which he met with
his brethren, and asked, " Is your father well, the
old man of whom ye spake 1 Is he yet alive ? " Gen.
xliii. 27 ; and the affectionate care he took to send
and provide for him in Goshen, Gen. xlv. 9 11, 27;
xlvi. 29, 30; xlvii. 17, 11, 12 ; xlviii. 2.
Jephthah's daughter, Judges XL 36 40.
Samuel's early piety, 1 Sam. ii. 26.
David's piety, when but a stripling, with humility
and faith, he went forth and slew Goliath, 1 Sam. xviL
37, 45, 56.
Obadiah, who feared the Lord from his youth,
1 Kings xviii. 3, 12.
Josiah, when only sixteen, though the child of a
wicked father, and surrounded with the temptations
of royalty, began to seek after the God of David ;
and when twenty, to purge Judah and Jerusalem
from idolatry, 2 Chron. xxxiv. 13, 27, 28.
Daniel, carried captive to Babylon when quite
young, snowed his zeal for the law by refusing to eat
of the king's meat (Dan. i. 8) ; and is named as one
of the three great intercessors (Ezek. xiv. 14), though
he was then probably not more than twenty years
of age.
John the Baptist, Luke i. 15, 80 ; ii 40.
Timothy, 2 Tim. iii. 15.
Of the godly children of Scripture, we may note
Josiah as a young king, Phinehas as a young priest,
and Daniel as a young prophet.
SCRIPTURE ITSELF THE ILLUSTRATOR. 45
SPOILT CHILDREN The sons ot Eli, 1 Sam. iii. 13
Absalom Adonijah, 1 Kings i. 6.
WICKED CHILDREN Ham, Gen. ix. 22 24 ; Esau,
Gen. xxvi. 34, 35 ; sons of Eli, 1 Sam. ii. 1217;
sons of Samuel, 1 Sam. viii. 3 ; children at Bethel,
2 Kings ii. 23 ; Adrammelech and Sharezer, 2 Kings
xix. 37.
CHEIST.*** See Jesus Lord, &c.
TITLES AND FIGURES. See Text-Books and List
in Cruden's Concordance, and Bagster's Polyglott
Bible ; observing (1,) the great number and rich
variety of the titles of Christ ; (2,) how they are
chosen from the most needful, valuable, beautiful,
and endearing objects.
TYPES. See also Text-Books. Observe one fact
The many complex types, where many types are
joined together: as in connection with the Taber-
nacle, almost every part was a figure of Christ the
building the altar the sacrifice the priest the
candlestick the shew-bread the vail the mercy
seat the coverings, &c. So in the two birds used
for the cleansing of the leper, and other similar cases.
FIGURATIVE REPRESENTATIONS of the personal
glory of Christ, Cant. v. 10 16 ; Ezek. i. 26 ; Dan.
vii. 9 13; x. 5, 6 (probably); Rev. i. 1316; vi
2; xix. 1113.
Besides the references under respective heads, one
or two special references may be inserted here. How
precious are the allusions in Scripture to the
Fulness of Christ fountain river ocean ful-
ness, John i. 14 ; Col. i. 19 ; ii. 9 ; Eph. iv. 13.
Glory of Christ. See Isa. vi. 3 (marg.) ; cf. John
xii. 41 : Phil. iv. 19.
46 SCRIPTURE ITSELF THE ILLUSTRATOR.
The unsearchable riches of Christ, Eph, iii. 8 ; CoL
L27.
The loveliness of Christ, Cant v. 16 altogether
lovely complete lovelinesses.
Christ is
The Alpha and Omega the first and the last the
beginning and the end, Rev. i. 8 11.
The centre of the Church, like the sun in the firma-
ment ; as in the figures of the golden candlestick
the ark in the midst of the tribes the leader of
praise in the church, Heb. ii. 12 the Lamb " in the
midst of the throne and of the four living creatures,
and in the midst of the elders," Rev. v. 6.
The corner stone, Ps. cxviii. 22; Isa. xxviii 16;
Eph. iL 20 uniting Jew and Gentile.
The "att in all" Eph. i 23 ; Col. iii. 11.
"The end of the law," Rom. x 4.
The spirit of prophecy, Rev. xix. 10.
The substance of all types, John i. 17; Col. ii. 17.
Gen. iii. 15. The first the acorn promise an-
nounced the Divine Redeemer to be a man, a suf-
ferer, and a conqueror.
Haggai ii. 7. "The desire of all nations shall
come."
The expression might almost be rendered by a word we often
use the detultratvm the object wanted the great desideratum
for the whole world.
Matt. i. 1. Jesus Christ, the son of David, the
son of Abraham.
The son of David the source and centre of universal rule ;
the son of Abraham the source and centre of universal blessing.
Matt xxii. 42." What think ye of Christ?"
A solemn question the one great test of man's heart and
state.
Rom. xiiL 14. " Put ye on the Lord Jesus Christ."
SCRIPTUKE ITSELF THE ILLUSTRATOR. 47
The spirit and example of Christ as we speak of being
" clothed with humility " " girded with gladness " so are the
members of Christ to "put on Christ," Gal. iii. 27.
Phil. i. 21. "For me to live is Christ."
The noblest ambition of the Christian spirit to live in Christ
like Christ for Christ in the hope of soon and for ever being
with Christ.
ST. PAUL. The great apostle's own life and writ-
ings are the best proof of how fully he lived in the
spirit of his own words. His writings breathe it
everywhere. It is computed there are about 500
references made by him to Christ; very frequently in
verse after verse, as 1 Cor. i. 1 17; Rom. xvi. ;
Eph. i. ; Col. ii. 3 15, &c. The atoning work and
perfect example of the blessed Jesus are met with
everywhere.
ST. PETER dwells much on the same great theme.
In 1 Peter, an allusion is made in each chapter to
" the sufferings of Christ," (see Christ's Sufferings) ;
and in 2 Peter, four allusions in three chapters, to
the knowledge of Christ, i. 2, 8 ; ii. 20 ; iii. 18.
How strongly He speaks in 1 Pet. ii. 7, " Unto you
that believe, He is not only ' precious,' but stronger
i. e., the full abstract term He is preciousness
preciousness itself,"
CHEIST, HUMANITY OF.
TYPES AND FIGURES.
The Tabernacle, both as a whole, and in its diffe-
rent parts. John i. 14. "The Word was made flesh
and dwelt (literally tabernacled') among us." The vail,
made of beautiful and costly work, rent at Christ's
death, Heb. x. 20 ; Matt, xxvii. 51 ; the shittim wood
of the brazen altar, and of the altar of incense, &c.
The Temple the shrine of Deity, John ii. 1921 ;
CoL ii. 9.
48 SCRIPTURE ITSELF THE ILLUSTRATOR.
The Twig, or sprout, from the stem of Jesse, Isa.
xi. 1. Contrast the fall of the high trees, and Leba-
non destroyed (the great ones of the earth), with the
rise and reign of the slender twig, x. 33, 34.
The Tender plant, or sucker out of the dry ground,
Isa. liii. 2 ; see lii. 23.
The Branch, Zech. iii 8 ; vL 12 ; Jer. xxiii. 5 ; Isa.
iv. 2 ; xi. 1. The Hebrew word for branch (neetzer)
is most probably the origin of the name of Nazareth,
and helps to explain Matt. ii. 23.
The day-spring from on high, Luke L 18 (marg. sun-
rise, or branch).
Jacob's ladder of which the foot was on earth, and
the top reached to heaven, Gen. xxviii. 12 ; John i. 51.
EACH PERSON of the blessed Trinity took part in
Christ's humanity.
The Father sent the Son forth, and prepared for
Him a body, Heb. x. 5.
The Son delighted to carry out the Father's will,
Hejx x. 7 ; ii. 14 ; Phil, ii 7, &c.
The Holy Ghost overshadowed the Virgin Mother,
Luke i 35.
Heb. ii. 16. "He took on Him the seed of Abra-
ham."
Marg "Of the seed of Abraham he taketh hold." The
same word that is used when the Lord so kindly caught hold
of sinking Peter, Matt. xiv. 31.
Heb. ii. 14. "He also himself likewise took part
of the same."
" Likfwite." The word vapair\rioiua means to be dote by
the tide of very near to as FhiL ii. 27. "Near to death."
Christ's nature was as closely allied to ours as could be, ouly
without sin.
Heb. ii 17. " Like unto his brethren."
It t observable that this is especially referred to in each of
SCKIPTURE ITSELF THE ILLUSTRATOR. 49
the three offices which were typical of Christ : as a prophet,
Deut. xviii. 15 ; as a priest, Exod. xxviii. 1, Heb. v. 1 ; as a
king, Deut. rvii. 15, 1 Sam. xvi. 13.
Eom. viii. 3. "In the likeness of sinful flesh."
There was a striking type in the brazen serpent, Num. xxi.
9. The people were bitten by serpents, and by serpents they
were healed. The serpent's bite was cured by looking upon a
serpent's form.
THE GOSPEL OF ST. LUKE especially describes the
Lord Jesus as the Son of Man. No gospel so fully
narrates the incidents of His human life ; the annun-
ciation conception birth presentation growth
agony, &c.
NAMES OF CHRIST, descriptive of humanity ;
Emmanuel "God with us" the name given to
Christ prophetically, Isa. vii. 14 ; and definitely, Matt.
i 23.
" Behold in this the deepest mystery, and the richest mercy
that ever was. By the light of nature, we see God as a God
above us ; by the light of the law, we see Hun as a God
against us ; but by the light of the Gospel, we see Him as Em-
manuel, God with us ; in our own nature, and (which is more)
in our interest." Henry.
Son of Man, the title of our blessed Lord, pecu-
liarly expressive of His humiliation. It is a title
pregnant with most precious mystery and is bound
up with all the most gracious elements of the Sa-
viour's character, as, e. g.,
(1.) His true humanity. "Son of man" linking
Himself with man : taking man's nature ; as in the
Hebrew idiom, to be " the son," expresses being of
the same nature.
(2.) His deep humiliation. It is remarkable that
when the phrase, " son of man," is applied to man in
the ordinary sense, it almost invariably denotes
weakness and frailty, instability and dependence.
See Num. xxm. 19 ; Job xxv. 6 ; xxxv. 8 ; Ps. viii.
D
50 SCRIPTURE ITSELF THE ILLUSTRATOR.
4; cxliv. 3; cxlvi 3; Isa. li. 12. In Dan. vii. 13,
the won! is one of intensified force (Ben-enosh), ami
expresses in the strongest way the lowest humiliation
of humanity.
(3.) Hiji supremacy. Not a son of man, but the
Son the one above all others. Christ is the only
one so spoken of, though Ezekiel and Daniel are
addressed as Son of man Ezekiel nearly ninety
times.
(4.) His dignity. It was a title given Him before
His birth, no doubt, either from Ps. Ixxx. 17, or
more probably from Dan. vii 13. It was Christ's
own title, by which He spoke of Himself. Yet often
as He so spoke, He was never so spoken of by any
others whilst on earth, and after His death only once
by Stephen, Acts vii. 56 ; and twice by St. John,
Rev. i. 1 3 ; xiv. 1 4 ; and in each of these cases it was
used in connexion with His glory. Whilst, there-
fore, it was compatible with Christ's humility to
speak so of Himself as "Son of man," it seems to
have been considered too deep a mystery for any
mortal man to use the phrase. It is probable, more-
over, from Matt. xxvi. 63, 64, that "the Son of man"
was considered by the Jews equivalent to " Son of
God."
(5.) His immutability. It is especially worthy of
note that our Lord used this expression of almost
every part of His mediatorial work. His pre-existent
state, His incarnation, His earthly ministry, His death,
His resurrection, His ascension, His second coming.
See Cone,
In His teaching, He first used the word to Natha-
nael, John i. 51 ; and probably for the last time to
the high priest, Matt. xxvi. 64.
On ten occasions He coupled it with His rejection and death,
Matt viiL 20 ; xi 19 ; xii. 32, 40 ; xvii. 22 ; Mark ix. 12, 31 ;
Luke ix. 22 ; xxii. 48 ; John viii. 28. But on all the other nc-
SCRIPTURE ITSELF THE ILLUSTRATOR. 51
casions He coupled it with the assertion of some attribute or act
of power. Thus the Son of man "saves," Luke ix. 56 ; xix. 10.
He forgives sins, Matt. ix. 6. He has authority over His own
ordinances, Matt. xii. 8. He ascends to heaven, John vi. 62.
He will come again in glory, Matt. x. 23 ; xxiv. 27, 30, 44 ;
Mark viii. 38 ; xiii. 34 ; Luke xi. 30 ; xii. 8; xvii. i2 ; xviii. 8;
xix. 10 ; xxi. 36 ; John i. 51 ; iii. 13, 14 ; v. 27 ; xii. 23, 34 ;
xiii. 31. He is the Head of His Church, and by His authority
the work of His Church upon earth is carried on, Matt. xiii. 37 ;
John vi. 27. The whole processes of the future judgment, from
the sending forth of the angels to the pronouncing of the final
sentence, will be executed by Him, Matt. xiii. 41 ; Mark xiii. 34 ;
John v. 27.
The expression occurs seventy-eight times in the gospels.
Sixty-seven times Christ calls Himself " the Son of man ; " whilst
five times he speaks of Himself as the Son of God.
Son of David. The familiar Jewish title of the
Messiah, which the Jews associated with the thought
of mercy and of power. See Matt. ix. 27 ; xii. 22 ;
xv. 22 ; xx. 30, 31.
VERY LITTLE is said in the gospels concerning our
Lord's external appearance and deportment ; yet there
are frequent indications, that there was authority in
His manner and majesty in His looks. Probably
Christ's influence as a teacher was enhanced by this ;
see Matt. Adi. 28, 29 ; John vii. 46. The immediate
obedience of those whom He summoned to leave
their callings, Matt. iv. 18 22 ; ix. 9 ; the submission
of the people at His purging of the temple, xxi. 12 ;
the wonder of the crowd after the transfiguration,
Mark ix. 15 ; and the prostration of the soldiers at
His betrayal, John xviii. 6 ; all show that there was
a majesty in His mien, which belonged to one who
was felt to be more than man.
CHRIST, SUFFERINGS AND DEATH OF. See Rejec-
tion.
TYPES AND FIGURES.
Abels sacrifice, Gen. iv. 4 ; Heb. xi. 4.
52 SCRIPTURE ITSELK THE ILLUSTRATOR,
Abraham's ram, Gen xxii. 13.
The Jewish sacrifices and offerings, varying in cost-
liness and number, but all typical of the one great
sacrifice and offering.
The paschal lamb, Exod. xii. 3 7 ; John xix. 36 ;
1 Cor. v. 7.
The smitten rock, Exod. xvii. 6 ; 1 Cor. x. 4.
The scapegoat, Lev. xvl 20 22.
The brazen serpent, Num. xxi. 9 ; John iii. 14, 15.
The leper's offering the bird killed, Lev. xiv. 45.
The red heifer, Num, xix. 26 ; Heb. ix. 13, 14.
Jonah in the whale's belly, Jonah i. 1 7 ; Matt. xii.
W).
The roasting, slaying, drying, &c., of the different
sacrifices and offerings ; animals slain, consumed in
whole or in part upon the altar ; corn ground and
baked; olives bruised, &c., all spoke of the sufferings
of the one great Victim.
MANY EXPRESSIONS are forcibly used to describe
the sufferings of Christ. The Lord Jesus was " the
Man of sorrows " (more than a sorrowful man one
whose whole life was deeply marked by sorrow). He
was despised ; rejected ; smitten ; afflicted ; stricken ;
bruised ; wounded ; cut off ; drank the bitter cup ;
was " baptized with the baptism " of suffering.
He was the stone "disallowed" of the builders the
Heir "cast out" of the vineyard the Bridegroom
taken away from the Church the Shepherd smitten
by Jehovah's sword "the hind of the morning" (Ps.
xxii. title) baited by the fierce dogs and bulls of
Bashan the one stone graven with seven eyes, Zech.
iii. 9.
IT IS REMARKABLE how soon, how gradually, and
how fully the Lord began to speak of His death upon
the cross ; and also how frequently He spoke at tho
SCRIPTURE ITSELF THE ILLUSTKATOR. 53
same time of the resurrection, looking beyond the
grave and gate of death. See John ii. 19 ; iii. 14, 15,
(only a few months after He began His ministry) ;
Matt. x. 38; xvi. 21; xvii. 22, 23; John vii. 19;
viii. 28 ; Matt. xx. 18, 19 ; Mark ii. 10 ; viii. 31 ;
Luke xiii. 32, 33 ; John xii. 24, 32.
CHRIST'S DEATH, according to Gresswell's Har-
mony, took place on His birthday, both being on
Nisan 10, i. e., April 5.
THE SEVEN SAYINGS ON THE CROSS. Of these,
three were taken from Scripture, three addressed to
the Father, three bespoke His unselfish, generous
thoughtfulness for others.
Luke xvii. 25. "But first He must suffer many
things."
The law of Christ's kingdom suffering first, and then glory :
the cross and the crown. See how it is the same with the Head,
as with the members of His body, Acts ix. 15, 16.
Luke ix. 31. " His decease, which He should ac-
complish at Jerusalem."
His exit or departure (^o5os), a beautiful softened expression,
which Peter, who witnessed the scene, uses in his second epistle
concerning his own death ; and the use of which would seem to
have called the scene of the transfiguration to his mind, as he
directly after refers to it, 2 Pet. i. 15 17.
Acts xxxi. 5. " They killed the Prince of Life."
They preferred a murderer, and killed the Saviour, the " au-
thor " (margin) of life. What suicidal blindness !
1 Peter.
It is observable that in each of the five chapters of St. Peter's
first epistle he refers to " the sufferings of Christ ;" i. 11, as fore-
told ; ii. 21, as our example of meekness ; iii. 18, as the great
vicarious sacrifice for sin ; iv. 1, as our pattern of holiness ; v. 1,
as a ground of communion with the members of Christ's body.
In i. 11 and v. 1 the apostle connects "the sufferings of Christ"
with the "glory that shall be revealed."
54 SCRIPTURE ITSELF THE ILLU8TRATOK.
CALVARY. Since Christ's death is no more a Gol-
gotha. Where men once went to die, now they go to
live !
CHRIST, RESURRECTION of.
TYPES AND ILLUSTRATIONS.
Isaac received back from the dead, Gen. xxil
10 14; Heb. xi. 19, "he received him in a figure'
(or for a type).
Joseph raised from the prison to the throne, Gen.
xxxix. 20; xli 3945.
Jonah restored, after three days and three nights
in the whale's belly, Matt. xii. 40.
Eliakim signifies the resurrection of the Lord, Isa.
xxii 20 ; see ver. 2124.
The ark resting after the flood on Mount Ararat, on
the seventeenth day of the seventh month ; the very
day Christ rose, as some think, Gen. viii. 4. Jukes
on Offerings.
Aaron's rod that budded, life springing out of
death.
" Juat as Aaron was declared to be the man of God's choice
in the matter of the priesthood, by the signs of resurrection life
in his rod, which budded while all the other rods remained dead ;
so is Jesus declared to be the chosen One of God, His great
High Priest, the antitype of Aaron, by the resurrection from
the dead ; or, as it might have been rendered, " from among the
dead ones." A. L. Newton.
The first-fruits offered as a pledge of the harvest,
the morrow after the passover Sabbath, Lev. xxiii.
914. See 1 Cor. xv. 'JO, "Christ the first-fruits."
The first-born, having the pre-eminence the begin-
ning of strength and highest in rank ; see Col. i. 1 8,
Christ "the first-born from the dead;" Rev. L 6, "the
first-begotten of the dead."
SCKIPTUKE ITSELF THE ILLUSTKATOR. 55
The living bird let loose at the cleansing of the leper,
Lev. xiv. 53.
The scapegoat probably, Lev. xvi.
The corn of wheat first dying, then rising into life,
John xii. 24.
The temple destroyed and raised, John ii. 19.
The TIME of Christ's resurrection is variously
counted.
The first day, the early morning, Luke xxiv. 1. As
we now count the days, the resurrection of Christ
was, as it were, a new starting-point of time.
The third day from His death, according to the
Hebrew mode of reckoning. Cf. the many Scriptural
allusions to the third day, Gen. xlii. 17 ; Exod. xix.
16 ; Josh. ii. 16 ; Ezra viii. 15 ; Esther v. 1 ; Jonah
i. 17; Hosea vi. 2.
" It is ten times expressly said that our Lord rose,
or was to rise again, on the third day." Scott.
The eighth day. Eight was esteemed by the ancient
Fathers, as the symbolic number of the resurrection.
See Lev. xiv. 10, 23; xv. 14.
The Father. It is twenty-one times ascribed to His
power, Ps. ii. 7; xvi. 10; Acts ii. 24, 32; iii. 15;
iv. 10; x. 40; xiii. 30, 33, 34; xvii. 31; Eom. iv. 24;
vi. 4 ; viii. 11 ; x. 9 ; 1 Cor. vi. 14 ; 2 Cor. xiii. 4 ;
Eph. i. 20; Col. ii. 12 ; Heb. xiii. 20; 1 Pet. L 21.
The Son. Twice to Christ's own power, John ii. 19 ;
x. 18.
The Holy Spirit. \ Pet. iii. 18.
In the ACTS of the APOSTLES it is noteworthy
(1.) How the apostles made the resurrection of and
through Jesus, one of the most prominent subjects of
their teaching. See i. 22 ; ii. 32 ; iii. 15 ; iv. 2, 10,
33; v. 30; x. 40; xvii. 3, 18; yyin. 6; xxiv. 15,
21 ; and
(2.) How this stirred up the enmity of the Saddu-
56 SCRIPTURE ITSELF THE ILLUSTRATOR.
cees, who denied the resurrection, Matt. xxii. 23 ;
Acts xxiii. 8. Throughout the Gospels, the chief
hostility to Christian teaching was manifested amongst
the Pharisees, whilst througn the Acts it was chiefly
of the Sadducecs. Rev. J. 6. Blunt.
Luke xxiv. 3. " They found not the body of the
Lord Jesus."
The first time, as Bishop Brownrigg observes, that these two
titles of oar blessed Lord are joined ; and fitly, when He rose
from the grave, not as a sufferer, but as a conquering Saviour.
Rom. iv. 25. "Who was delivered from our
offences, and was raised again for our justification."
Christ's death is the meritorious cause of our justification, but
His resurrection is the applying cause. The intrinsic value of a
gold coin consists in the gold, but the stamp impressed upon it
gives it applicable currency for our use. Christ's death procured
the cancelling of the bond of justice against the sinner ; Christ's
resurrection was the tearing up of that bond ; Christ's death,
the acquittal of the prisoner ; Christ's resurrection, the jailor
opening the prisoner's cell
Acts xiii. 34. " I will give you the sure mercies of
David."
How strikingly the apostle makes the resurrection of Christ a
proof of the sureness of the everlasting covenant .' He who is
our blessed Surety died and rose, and can never die again ; there-
fore He says, "Because I live, ye shall live also," John xiv. 19.
JESUS the SAME.
It is beautiful to observe how the Lord Jesw
manifested the same spirit and character after the
resurrection, that He exhibited throughout His life
and ministry.
1. The same tenderness and grace. Witness His first
appearances to Mary, His kindness to Peter, His
gracious words "Woman, why weepest thou?"
"Peace be unto you," "Go ye into all the world,"
" Beginning at Jerusalem."
SCRIPTURE ITSELF THE ILLUSTRATOR. 57
2. The same spirit of active zeal. Witness His four
appearances the same day, and the long journey He
took with the two to Emmaus ; His teaching through
the forty days ; His establishing the first day of the
week as the Lord's day, &c.
3. The same gentleness in reproof. Witness His re-
proof of Peter, Thomas, and the rest.
4. The same love for the Scriptures. See Luke xxiv.
27, 44.
CHRIST, BLOOD OF.
REPRESENTATIONS.
The blood of the Paschal Lamb, sprinkled upon the
houses of the Israelites, which preserved them from
death, Exod. xii. 7, 13.
The blood of the Jewish sacrifices, used for atone-
ment, purification, consecration, &c.
Wine in the Lord's Supper, Mark xiv. 23, 24, the
symbol of what is festive and cheering.
Some would add Rahab's scarlet thread, Josh. ii.
18, the token of the preservation of herself and
family.
1 Pet. i. 19." The precious blood of Christ."
It is remarkable that whilst we find the expressions used,
"the blood of Christ," "the blood of Jesus Christ," "the blood
of the Lamb," "the blood of the Everlasting Covenant," we
scarcely ever (except Heb. x. 19) find "the blood of Jesus."
Was not this because Jesus more especially referred to our Lord
jn His human nature ? and the blood whereby our atonement
was secured, is the blood of the God-man Christ Jesus ?
Heb. ix. 7 25. Twelve references to blood shed-
ding in nineteen verses.
Lev. xvi. 14. The. day of atonement. One of the
fullest and clearest of all the types of atonement. On
that day Aaron was to sprinkle the blood of the
bullock upon the mercy-seat eastward, " and before
58 SCRIPTUKE ITSELF THE ILLUSTRATOR.
the mercy-seat shall he sprinkle of the blood with his
finger seven times."
CHRIST, ASCENSION OF.
TYPES AND FIGURES.
The high priest entering the Holy of Holies once
every year, on the day of Atonement, Lev. xvi. ; Heb.
ix. 24 26. The Holy of Holies, where the symbol
of Divine glory rested, typified heaven ; and within
that mysterious shrine the high priest, after he had
made atonement for himself, for the sanctuary, and
for the people, was to enter; and, dressed in the
white linen robes common to the priesthood (not in
the gorgeous robe of His high priesthood), was to
sprinkle with blood before the mercy-seat seven times,
taking with him also a censer full of burning coals,
and sweet incense, beaten small.
The ark carried up, with pomp and rejoicing, to
Mount Zion, Ps. xxiv. ; Ixviii. 18.
Moses going up into the mount to receive the law,
Deut. x., and Elijah's translation to heaven, followed
by the double portion of his spirit being given to his
successor, have generally been acknowledged by the
Church as figures of Christ's ascension. (See Wheat-
ley on Common Prayer.) Some add Samsons vic-
toriously carrying up the gates of Gaza to the top of
the hill, Judges xvi. 3.
For time, place, manner, &c., see 111. Gath., 1st Series.
Ps. viii., xv., xxi., xxiv., xlvii., cviii. The Psalms
appointed for Ascension Day. (See fPhaitley.)
Micah iL 13. "The breaker is come up before
them," &c. Very frequently referred to the glorious
ascension of the Great King. The Jews apply it to
the Messiah.
Luke ix. 51. "When the time was come that he
should be received up,"
SCRIPTURE ITSELF THE ILLUSTRATOR. 59
Whether these are simply the words of the Evangelist, or
whether they were borrowed from Christ's own manner of
speaking, it would seem most probable that they refer to the
Ascension, and it is beautiful to see how they represent the
Lord Jesus as looking forward to that, even before His cruci-
fixion. How He fixed the eye of hope across the dark gulf of
sorrow, to the blessed issue and final glory, Heb. xii. 2.
Luke xxiv. 51. " While He blessed them, He was
parted from them, and carried (borne) up into
heaven."
The Saviour's last act was one of blessing, as it was the
design of His whole mission, Acts iii. 26. His ministry began
with blessing, Matt. v. 3 12 ; and His last act was to ascend
1 Tim. iii. 16. " Received up into glory."
In these words, the apostle assures us of the complete accept-
ance of Christ's finished work.
Acts vii. 56; ix. 4; Rev. i. 11 16; John xx.
16.
It is interesting to observe that often as our Lord spoke of
Himself as " the Son of Man," He is here so spoken of by
another ; and in what a tender and gracious relation does He
appear ! The Ascension into glory made no change in the loving
heart of Jesus to His people.
THE FOUR GOSPELS. It is remarkable that the
history of the Ascension, should have been given only
by one gospel. But the fact is implied or referred to
by all. In St. Matthew's Gospel, the prophecies of
the second ad vent imply the Ascension. .In St. Mark's
(the gospel of Christ's service), it is connected with
His exaltation to the right hand of God (Mark xvi.
19). In St. John's, we have the frequent pre-intima-
tion that our Lord Himself gave of it : see iii. 1 3 ;
vi. 62; vii. 33; xiii. 3; xiv. 2, 28; xvi. 5, 10, 16 :
xx. 17.
CHRIST, EXALTATION OF. See Ascension Head
King Lord.
60 SCRIPTURE ITSELF TUB ILLUSTRATOR.
EXPRESSED, as the Lord Jesus being
Exalted, Acts v. 31 ; " highly exalted," PhiL ii. 9 ,
Eph. iv. 10, as "the Most High"; "exalted and
extolled, and made very high," Isa. Iii. 13; "higher
than the kings of the earth," Ps. Lxxxix. 27 ; " higher
than the heavens," Heb. vii. 26 ; 1 Pet iil 22.
Crowned with glory and honour, Ps. viiL 5 ; Heb.
ii. 9. See King Crown.
Glorified, John vii. 39; xil 16, 23; xvil 1, 5;
" entering into glory," Luke xxiv. 26 ; having "glory"
given him, 1 Pet. i. 21.
Received up into glory, 1 Tinx iii. 16 ; Luke ix. 51.
Sitting down at the right hand of the Majesty on high,
Mark xvi. 19 ; Acts ii. 34 ; Heb. L 3; viii. 1 ; x. 12 ;
xii. 2; Rom. viii 38 ; 1 Pet. iii. 22. The fulfil-
ment of the prophecy of Ps. ex. 1, which Christ
claimed as referring to Himself, Matt xxii. 44 ; the
posture of rest nearness to the Father dignity and
government
Receiving a name above every name, Phil. ii. 9 ; of
pre-eminence, dignity, and authority, over and above
every created being.
Having all things put under His feet, Ps. viii. 6 ;
1 Cor. xv. 27 ; Heb. ii. 8 ; Eph. ii. 22.
Receiving the promised throne of David, Luke L 32.
CHRIST, TENDERNESS AND COMPASSION OF. See
Sympathy Love Divine Unselfishness.
EXHIBITED in many ways.
THE TITLES OF CHRIST. " Son of Man " ' Son "/
David." (See ChrMs Humanity.) The "Good (or kind)
Shepherd, John x. 1 1 (like Jacob in tenderness to the
weak, Gen. xxxiii. 13, 14; Isa. xl. 11). Lamb, so
called twenty-six times in the Revelation, of which in
several instances the word used is a diminutive a/wo*.
a tender or delicate lamb.
SCRIPTURE ITSELF THE ILLUSTRATOR. 61
THE TEACHING OF CHRIST, Isa. 1. 4 ; Matt. xi. 29 ;
Mark iv. 33, 34 ; John xvi. 12. Never did the great
Teacher seem to weary, to receive any who were
willing to receive Him, Mark ii. 13 ; iii. 20, 21 ; John
iv. 6.
THE MIRACLES OF CHRIST were miracles of mercy
and compassion for the poor, afflicted, and helpless,
wrought from compassion, Matt. xv. 32 ; Mark vii.
34.
The TEARS of Jesus, Luke xix. 41 ; John xi. 25.
The SIGHS and swrow for human misery and human
sin, Mark vii. 34; viii. 12; John xi. 33, 38; xiii.
21.
The HOLY GRIEF, Mark iii. 5.
The TENDER LOOK, Luke vii. 13 ; John i. 38, 42,
47; Markx. 14, 21, 23; Luke xix. 41 ; xxii. 61.
The YEARNING COMPASSION, Matt. ix. 36 (marg.) ;
xi. 28; xii. 20; xiv. 14; xv. 32 ; Mark vi. 34; viii.
9, ; Luke vii. 13.
How different at times was the kindness of Jesus
from the want of sympathy and kindness of those
around Him, Matt. xv. 23 ; xvi. 22 ; xx. 31 ; Mark
iii. 2; vi. 37; x. 13.
CHRIST'S TENDERNESS
In His last sufferings. Protecting the disciples,
John xviii. 6 9 ; excusing the three who slept in
the garden, Mark xiv. 37, 38 ; warning the disciples
of their desertion, yet with no upbraidings, Mark
xiv. 27.
On the cross. Praying for His murderers, Luke
xxiii. 34 ; providing a home for His mother, John
xix. '2 7.
After the resurrection. Christ's first words were
words of sympathy, " Woman, why weepest thou 1 "
62 SCRIPTURE ITSELF THE ILLUSTRATOR.
John xx. 15 ; His kindness to Peter, who denied
Him, and to Thomas, who doubted, Mark xvi 7 ;
John xx. 27 ; and to the two who were journeying
to Emmaus, and to the rest, Luke xxiv. 13 43.
OH the throne. The same still, seen by Stephen
"standing," Acts vii. 55; and by St. John, Rev. i.
1018 ; v. 6 ; as " one like unto the Son of Man,"
and as " a lamb as it has been slain."
Gen. xvi. 11. It is observable that the first ap-
pearance of the angel of the Lord, t. e., of the Lord
Jesus, was to a slave a mother and one in sorrow.
His first revelation to Moses was, "I know their sor-
rows, Exod. iii. 7.
2 Cor. x. 11. "The meekness and gentleness of
Christ."
PhiL i. 8. " I long after you all, in the tender
heart of Jesus Christ." (Alford's Translation.)
Heb. v. 2. "Who can reasonably (calmly) bear
with the ignorant, and them that are out of the way,"
The character of a true priest applied to Christ
CHRIST'S WILLINGNESS TO RECEIVE SINNERS.
See Grace Refuge.
Matt. viii. 2, 3." Lord, if thou wilt, I wilL"
Luke ix. 11. "And .... He received them."
Not minding the interruption of their breaking in upon Hi*
rest.
Luke xv. 2. " This man receiveth sinners."
The words of Christ's enemies, but blessedly true. What
caused their envy, is the poor sinner's ground of hope. The
original word " receiveth " is still stronger, and more impressive.
It means, lies in wait to catch waits for receives with kind
affection. Such is the love of Jesus.
John vi. 37. " Him that cometh unto me I will in
no wise cast out."
cellently rendered by Matthew of Erberg, in his Italian
SCRIPTURE ITSELF THE ILLUSTRATOR. 63
Bible, " I will by no means thrust bim out of doors." Dr A.
Clarke regards tbe figure, as that of a poor man in deep distress
aud poverty, who comes to a nobleman's house for relief : he
appears at the door, and the owner receives him and relieves
him. The strong negative, " I will in no wise cast him out," is
equal to the affirmative I will kindly and graciously receive
him.
Christ was born at an inn, says Bishop Hall, to pre-
figure His willingness to receive all comers.
The cities of refuge were distributed over the land of
Canaan, and made accessible to all, and kept with the
gates open clear types of Jesus, the strong refuge,
ever ready to receive all needing shelter and protec-
tion.
CHURCH. See Union with Christ Kingdom of
Heaven.
FIGURES REPRESENTING
Body of Christ, Eph. i. 23 : the emblem of union
and subjection many members under one Head.
Bride, the Lamb's, spouse wife, Rev. xix. 7, xxi.
9; "my sister, my spouse," Cant. iv. 12 sister for
purity, spouse for love; "a chaste virgin," 2 Cor.
xi. 2.
Building of God, 1 Cor. iii. 9 ; 1 Pet. ii. 5 ; Eph.
ii. 21, 22.
Candlestick, Rev. i. 20, ii. 1.
City, Heb. xii. 22 ; Rev. xxi. 2 the emblem of
order, security, and harmony.
Dove, Cant. ii. 14, v. 2.
Family, Eph. iii. 15 the dwelling-place of order,
affection, and union.
Fold, John x. 1 6 the abode of peace and safety.
Flock, 1 Pet. v. 2.
Garden, Cant. iv. 12 ; Isa. Iviii. 11 enclosed fair
fragrant fruitful.
A house habitation household, Eph. ii. 19, 22 ;
64 SCRIPTURE ITSELF THE ILLUSTRATOR.
1 Cor. ill 9; Heb. ill 6 ; 1 Tim. ill 15; 1 Pet
ii. 5.
Lily among thorns, Cant. ii. 3.
Pillar and ground of the truth, 1 Tim. iii. 15.
Plants, beautiful and tender, Isa. v. 7.
Temple, 1 Cor. iii. 16, 17 ; 2 Cor. vi. 16.
Vineyard husbandry, Isa. v. 1, xxvii. 2, 3 ; Matt.
xxi. 41 ; 1 Cor. iii 9.
Symbolized through all the dispensations : the
Burning Bush the Tabernacle the Temple the
Apocalyptic city New Jerusalem.
CLEANSING, SPIRITUAL. See Defilement Purity.
Is EXPRESSED by various terms :
" Washing" " Washing thoroughly" (as one needs
to be washed, who is steeped and soaked m sin's pollu-
tion), Ps. Ii. 2 ; guilty of scarlet and crimson sins
(fast colours and double dyed), Isa. i. 18 ; not like
the house which was swept, and garnished, but not
washed, Matt. xii. 44.
Sprinkling with blood or clean water, Lev. xiv. 7,
51 ; Num. viii. 7 ; Isa. Iii. 15 ; Ezek. xxxvi. 25 ; Heb.
ix. 19, x. 22, xii. 24 ; 1 Pet. i. 2.
Purging, Heb. i. 3 ; ix. 14, 22 ; like the leper, Ps.
1L 7 ; or gold and silver, Mai. iii. 3 ; or the barnfloor,
Matt, iil 12.
Purifying, by water, fire, or wind. See Cone.
Was well ILLUSTRATED by the divers washings and
sprinklings and ablutions under the Mosaic dispensa-
tion ; the water of separation, Num. xix. ; Naaman's
washing seven times in Jordan, 2 Kings v. 10, 14.
THERE ARE three things the believer needs to have
always clean clean hands, Ps. xxiv. 4 ; clean feet,
John xiii. 10 ; clean heart, Ps. Ii. 10 ; James iv. 8 ;
for which there are three principal means appointed
SCRIPTURE ITSELF THE ILLUSTRATOR. 65
Christ's blood, 1 John i. 7 ; Heb. ix. 22 ; Christ's \
word, John xv. 3; Christ's Spirit, Ezek. xxxvi. 26, 27.
COMMUNION WITH GOD.*** See Access Faith
Prayer Trust Union, &c.
How MANY beautiful expressions suggest sweet
thoughts as to the believer's near communion with
God;
Abiding before God, Ps. Ixi. 7 ; under the shadow
of the Almighty, Ps. xci. 1 ; in the light, 1 John ii.
10; in the love of Jesus, John xv. 4, 10; as the
branch in the vine, John xv. 4, 5 ; the beautiful
emblems of constant nourishment, calm security, and
upholding trust.
Dwelling in the secret place of the Most High, Ps.
xci. 1 ; in God, 1 John iv. 16; implying the ideas of
refuge and rest.
Delighting in the Lord, Ps. xxxvii. 4 ; Isa. Iviii. 14.
" If desire be love in motion, like a bird on the wing ;
delight may be compared to love at rest, rejoicing in
its own happiness."
Drawing near, Ps. Ixxiii. 28 ; as with Abraham's
reverence and confidence, Gen. xviii. 23. See Access.
Entering into the holiest, Heb. x. 19.
Fellowship, 1 Cor. i. 9 ; 1 John i. 3 ; symbolized
by eating and drinking together, as in the ancient
sacrifices, and now in the Lord's Supper. See Rev.
iii. 20 ; Cant. ii. 4.
Sitting in heavenly places in Christ Jesus, Eph. ii. 6,
our heart and hope being there already. See also
under Feeding, Walking.
MANY PROPER NAMES in Scripture express senti-
ments of great spiritual beauty, though they may
have been often rather the pious wish and hope of
parents than the indication of the true character of
those who bore them : Bethuel (father of Laban)
E
66 SCRIPTURE ITSELF THE ILLUSTRATOR.
means man of God ; Reuel, friend of God ; Ahiah,
Ahijah, friend of Jehovah ; Amisiah, one whom Je-
hovah carries in His bosom ; Ainmiel, one of the
family of God ; Elnaam, whose pleasure God is.
To BE WITH CHRIST will be one of the noblest
elements of the bliss of the glorified, so graciously
promised by our Lord, and so earnestly lonyed for by
His saints. See Ps. xvii. 15 ; John xii. 26, xiv. 3,
xvii. 24; 2 Cor. v. 8; Phil. L 23 ; 1 Thess. iv. 17;
1 John iii. 2.
The HOLY YEARNINGS of the saints have been ever
expressed by strong figures, especially in the Psalms.
See Cone, under hunger and thirst fainting fol-
lowing hard longing panting crying out break-
ing wasting away sweet figures of the devout long-
ings of the heart for communion with Heaven.
SONG OF SOLOMON a whole book in the heart of
the Bible describing the Church's delight in seeking
fellowship with Christ Mysterious as the book is,
the beginning and the close are a sufficient key to un-
lock the spiritual cabinet, see chap. i. 2, viii. 14.
THE PEACE OFFERINGS. " The characteristic cere-
mony in the peace offering was the eating of the flesh
by the sacrificer (after the fat had been burnt before
the Lord, and the breast and shoulder given to the
priest). It betokened the enjoyment of communion
with God at the table of the Lord, in the gifts which
His mercy had bestowed, of which a choice portion was
offered to Him, to His servant, and to His poor."-
Smith's Bible Dictionary.
WHAT BLESSED NEARNESS and COMMUNION stamps
the history of many of the saints of God,
Enoch and Nouh walked with God, Gen. v. 24,
ri 9 ; an expression denoting agreement communion
progress.
SCRIPTURE ITSELF THE ILLUSTRATOR. 67
Abraham What higher honour could have been
given to him than to be called " the friend of God,"
James ii. 23 ; " Abraham my friend," 2 Chron. xx. 7;
Isa. xli. 8.
Moses The Lord spake unto him "face to face, as a
man speaketh unto his friend," Exod. xxxiii. 1 1 ; Num.
xii. 8. Moses was favoured with many visions of the
glory of the Lord, and yet it was he who prayed for
a still clearer manifestation " I beseech thee, show
me thy glory," Exod. xxxiii. 18.
David, "the sweet psalmist of Israel." Scarce a
psalm can be traced as his, which is not the rising of
a devout soul God-ward.
SAMUEL, ELIJAH, EZEKIEL, DANIEL, and others,
are examples of the communion the prophets had
with God, by visions and revelations. They were
men mighty in prayer and strong in faith.
The TWO DISCIPLES journeying to Emmaus. See
the enjoyment they had in a few hours' walk with
Jesus, Luke xxiv. 32.
ST. STEPHEN, beautified with the glory from within,
Acts vi. 15 ; Ps. cxlix. 4.
ST. PAUL, pre-eminent for his three desires to
be in Christ, like Christ, with Christ.
ST. JOHN, who wrote so sweetly of dwelling in
God, abiding in the light, &c.
CONFESSION OF SIN.* See Repentance Contri-
tion.
UNDER THE LAW, the only idea the Jews had of
confession, was that of connection with a victim or
sacrifice. " He could not conceive confession without
68 SCRIPTURE ITSELF THE ILLUSTRATOR.
a victim or sacrifice along with it" Dr. Gumming.
See Lev. v.
Lev. L 4 ; xvl 21.
The Jews Ray that when Aaron confessed the inns of the
people, and laid his hands upon the head of the victim, he was
to press with all his might
" / have sinned"
A confession uttered by men of all classes ; by Pharaoh, the
hardened rebel ; by Balaam, the specious deceiver ; by Achan ;
by Saul (three times) ; and by Judas, the arch traitor ; as also by
Job ; by David ; by the Prodigal.
Gen. iii.
Reluctance to confession began with the first sin. " They sewed
fig leaves together," to hide their shame ; and, when summoned
before the Lord, hid themselves amongst the trees of the garden ;
and then Adam blamed Eve, and Kve blamed the si-r|K-nt ; but
there was no frank and contrite confession of their sin.
Neh. ix. 3.
A remarkable instance of sincere and earnest confession.
Having separated themselves from all strangers, and thereby
given proof of their sincerity, they stood and confessed their sins
"one fourth part of the whole day."
Ps. xxxii. 3 5.
Stifled convictions, like ill humours in the body, and unclean
wounds, gender discomfort and distress ; and yet sinners little
think how closely confession and pardon lie together. See 2 Sam.
xii. 18 ; Job xxxiii. 27, 28 ; 1 John i. 9 ; Jer. iii. 12, 18.
Prov. xxviii. 13.
A house in not clean, though all the dust be swept together,
if it lie still in a corner within doors, nor if there liang cobwebs
about the walla, in bow dark corners soever ; a conscience is not
clean, though the sin brought to our memory be confessed, unless
it be forsaken.
Dan. ix. It is observable that \ve have one of the
fullest confessions of sin from Daniel ; almost, if not
the only, saint of whom we have any lengthened his-
SCRIPTURE ITSELF THE ILLUSTRATOR. 69
tory, which contains the record of no failing or incon-
sistency of conduct. Yet he knew his own need for
confession ; and it was whilst confessing, that the
angel was sent to him.
Judas An example of confession drawn forth by
remorse. Judas confessed his sins before men, and
bewailed the result of his guilt. He repented after
he saw the fruit of his wickedness ; but he prayed for
no pardon, and he asked for no mercy.
CONSCIENCE.*
Prov. xx. 27. "The candle of the Lord."
Conscience is God's searcher and man's overseer ; as the Latin
epigram expresses it, index judex vindex.
THE TERRIBLE POWER OF CONSCIENCE. See "Illus-
trative Gatherings," first series.
Adam and Eve smitten with shame and fear. They
knew that they were naked, and hid themselves, Gen.
iii. 710.
Esau sold his birthright with profane indifference ;
yet what would he not have given years afterwards,
could he have changed his father's mind 1 ? What
bitter tears a few moments' pleasure cost him then !
Gen. xxv. 2934; xxvii.; Heb. xii. 16, 17.
Jacob, who obtained the birthright and the blessing
by mean and ungenerous artifice, was filled with alarm
when conscience awoke after twenty years. It is
striking to compare Jacob's bold confidence when
pursued by Laban, and charged with theft (Gen. xxxi.
36 42), with his fear and alarm when about to
meet Esau (Gen. xxxii. 7, 8, 11.
Judah, when lie recognized his own signet and
bracelets and staff, Gen. xxxviii. 26.
Joseph's brethren. A remarkable instance of the
avenging power of conscience, long after the perpe-
tration of a crime. Thirteen years after Joseph's
70 SCRIPTURE ITSELF THE ILLUSTRATOR,
brethren, with unpitying cruelty, plotted to take
away his life, they stood before their brother ; and,
though by a circumstance which had no connexion
with their sin, conscience brought home the keen
remembrance of long-forgotten guilt. Happily Joseph
forgave them, and returned good for evil ; but seven-
teen years of kindness could not drown the voice of
conscience, when Jacob was dead, their fears revived
again, L 15.
Saul, smitten by David's generous kindness, con-
science rebuked the cruel king (1 Sam. xxiv. 16 19;
xx vi. 21.
Ahab. "Hast thou found me, mine enemy?"
1 Kings xxi. 20. Why should Ahab address Elijah
as an " enemy," when a short time before they had
parted as friends t The very spot where they met
gives the answer. It was in the vineyard of Naboth
the Jezreelite, which Ahab had obtained by the
murder of Naboth.
Zimri. " Had Zimri peace, who slew his master ?"
1 Kings xvi 1 8. Can there be peace in the breast
when there is guilt on the conscience ? Remember
Joram's question and Jehu's answer, 2 Kings ix. 22.
Herod. " It is John whom I beheaded : he is risen
from the dead," Mark vi. 20. Herod was, Josephus
says, a Sadducee (see Matt. xxii. 23). Why, then,
should he fear? It is a striking proof how little the
sophistries of infidelity can withstand the awakening
power of conscience.
Jvdas, in the very moment of his success, found his
bitterest remorse, Matt, xxvii. 3, 4 ; Prov. v. 22.
Felix, the judge, trembling before the prisoner,
because he was the slave of a guilty conscience, Acts
xxiv. 25.
CONSIDERATION- MEDITATION. See Cone,
under consider ponder think bethink mark
SCRIPTURE ITSELF THE ILLUSTRATOR. 71
observe call to mind take heed remember count
reckon, &c.
The derivations of the two Greek words for repentance both
contain the idea of thought (/iercwWw, meaning literally after-
thought ; fjTO.fji\ofJMi aiter-care or concern).
The word translated "meditate," 1 Tim. iv. 15, is that used
by classical writers for the training of candidates for any profes-
sion.
SCRIPTURAL CALLS TO CONSIDERATION It is a
fact which should be duly weighed, how much stress
the Scriptures lay upon consideration. How large a
portion of the Bible, e.g., consists of repetitions, as if to
impress men's minds more deeply with the " tale
twice told."
The Book of Deuteronomy is a book of remembrance,
constantly repeating what has been said before. (The
charge, "Remember," occurs about twelve times;
"Take heed," eight times.)
The Gospels similarly.
The Prophecy of Haggai, in two short chapters, con-
tains four exhortations to " consideration," i. 5, 7 ;
ii. 15, 18.
SPECIAL WORDS, calling to consideration.
" Behold." This familiar word occurs throughout
the Scriptures nearly two hundred times, generally as
the preface to some announcement of unusual im-
portance.
" Take heed" occurs nearly sixty times.
The Hebrew word
Selah occurs seventy-one times in the Psalms, and
thrice in Habakkuk. Some regard it as a mark of
musical notation, but many able scholars take it
rather as having reference to the sense, and directing
a pause for especial attention, like our N.B., note
well.
Higgaion, Ps. ix. 16; xcii. 3, explained in the mar
72 SC1UPTUKE ITSELF TI1K ILLUSTRATOR.
gin of Ps. ix. 16 to mean " meditation." It is the
same word used, Ps. xix. 14.
" Set thiite heart" Haggai L 5 ; Job L 8, the mar-
ginal reading, in each case, for " consider."
JEWISH HELPS to reflection.
The phylacteries, a sign upon the hand, and a
frontlet between the eyes, Exod. xiii. 9, 16 ; Deut. vi
8 ; xi. 18.
The inscriptions upon the posts of their houses, and
on their gates, Deut. vi 9.
The fringes on the borders of their garments ; a
mark of separation, and a call to remembrance and
obedience, Num. xv. 37 41.
Num. v. 15. "An offering of memorial, bringing
iniquity to remembrance."
Ps. cvii. 43. A psalm recounting God's dealings
with men, of which the application is, " Whoso is
ftdse, and will observe these things," &c.
Ps. cxix. 15, 23, 48, 78, 97, 99, 148. A sevenfold
commendation of holy meditation and devout reflec-
tion on God's word and works. See also the Psalmist's
self-reflection, v. 59.
Jer. viii 6. " No man repented him of his wicked-
ness, saying, What have I done ?"
The want of consideration, that ruins so many. ' ' I never
thought of it " " I didn't mean any harm " " I never thought
it would have come to this." Oh, if poor helpless sinners would
but stop and think, what misery might they escape, and what
happiness might they gain
1 Sam. xxi. 12 ; Dan. vii. 28 ; Luke i. 66 ; it 19,
51.
The heart is the great store-house of wisdom, the precious
hive, with its many cells of hidden treasures.
Phil. iv. 8." Think on these things."
The dulness of our hearts make* them too often liku wet
wood : meditation is that which dr.-xws them into a gentle heat,
SCRIPTURE ITSELF THE ILLUSTRATOR. 73
till at last the flame begins to burn, and the heart is on fire
with holy thoughts.
CONSISTENCY, THE BELIEVER'S, WITH HIS PRO-
FESSION.** See Holiness Holy Walking Offence
Prudence.
EXPRESSED in many ways. See Cone, under
A good conversation "chaste" "honest" "holy"
"as becometh the gospel of Christ" "without
covetousness " " in heaven."
Void of offence, Acts xxiv. 16; 1 Cor. x. 32; 2 Cor.
vi. 3.
Becoming, Rom. xvi. 2; Phil. i. 27 ; 1 Tim, ii. 10 ;
Titus ii. 3.
Blameless and harmless, without rebuke, unblamable,
Eph. i 4 ; Phil. ii. 15 ; 1 Thess. ii. 10 ; 1 Tim. iii. 2,
10 ; v. 7 ; like Zacharias and Elizabeth, Luke i. 6.
Honest (estimable), Acts vi. 3; Rom. xii. 17; xiii.
13; 2 Cor. viii. 21 ; 1 Thess. iv. 12; Heb. xiii. 18;
1 Pet. ii. 12.
Of good behaviour, 1 Tim. iii. 2 ; Titus ii. 3.
Walking wortliy of God of the Lord of our voca-
tion as children of light walking circumspectly
Exod. xxiii. 13; Eph. v. 15.
Neh. v. 9. " Ought ye not to walk in the fear of
our God, because of the reproach of the heathen our
enemies 1"
Ps. ci. 2. " I will behave myself wisely in a perfect
way."
The Householders' Psalm, a mirror for those who would walk
within their house, " with a perfect heart."
1 Cor. xiii. 5. "Charity . . . doth not behave itself
unseemly."
In a manner unbecoming a person's station, age, or circum-
stances.
74 SCRIPTURE ITSELF THE ILLUSTRATOR.
Titus ii. 8. "That he that is of the contrary part
may be ashamed, having no evil thing to say of you."
Cf. the cautions, 1 Tim. v. 14; Rom. xiv. 16, 21 ;
1 Pet ii 12, 15 ; iil 16. See Offence.
James L 27. "To keep himself unspotted from the
world."
To walk through a polluting world without catching its pollu-
tion, like the little hand of Sardian Christians, who " even in
Sanlis " had not defiled their garment*, Rev. iii. 4.
EXAMPLES.
Jehoshaphat, 2 Chron. xvil 3, 4.
Nehemiah, see Neh. v. 911, 1418 ; vi. 3, 9, 11 ;
xiil 11, 30.
Shadrach, Meshach, and Abed-nego, Dan. iii 16 18.
Daniel, i. 8 ; vi. 3, 4, 5, 10.
St. Paul. See his constant commendation of Chris-
tian consistency in the many texts quoted above.
Few men can appeal to their own personal con-
sistency of life with the same confidence that St. Paul
could. See Acts xxiii. 1 ; xxiv. 16; 1 Cor. iv. 16,
xi 1 ; 2 Tim. iii 10. See Zeal.
CONTENTMENT.*
1 Tim. vi 6. "Godliness with contentment is
great gain."
The apostle, observe, puts godliness first. Heal contentment
is the offspring of true godliness. "Contentment," literally
self-sufficiency (airra/wcfio), rendered "sufficiency, 2 Cor. ix. 8.
Godly contentment is independent of outward circumstances. It
is " the bird that sings so sweetly in the breast," as Luther say*.
"A good man shall be satisfied from himself," Prov. xiv. 14.
No worldly gain can satisfy man's heart. Israel murmured
as much when they had manna as when they had not ; and rich
men are as much troubled with what they possess as p*>r men
for what they want. . . . Hut when piety cometh, content fol-
lows it. If you find small j>earc in the world, you shall have
great peace in conscience. As Philip said, " Lord, show us the
Father, and it sufficeth us." Adamt.
SCRIPTURE ITSELF THE ILLUSTRATOR. 75
1 Tim. vi. 8. " Having food and raiment, let us
be therewith content."
" Food and raiment," a portion enough for the exile-
wanderer, Gen. xxviii. 20 ; for the stranger, whom the Lord
loves and provides for, Deut. x. 18. As God provided for Israel
in the wilderness, and they never wanted bread from heaven,
and their raiment waxed not old, neither did their foot swell, for
forty years, Deut. viii. 4 ; so let our daily bread be the ground
of our contentment, as provided by Him. Let us receive what-
ever God may send us as "food convenient," Prov. xxx. 8
("food of my allowance," marg.)
Ps. xxxvii. 16. "A little that the righteous hath."
"A little, with the fear of the Lord," Prov. xv. 16 ; "even a
dinner of herbs where love is," Prov. xv. 17 ; "a dry morsel,"
Prov. xvii. 1 ; or "a handful with quietness," Eccles. iv. 6; is
"better" "than the riches of many wicked," if they bring no
contentment ; " better than great treasure, and trouble there-
with," Prov. xv. 16 ; " than a house full of sacriBces (good cheer,
marg.) with strife," xvii. 1 ; than "both hands full with travail
and vexation of spirit," Eccles. iv. 6.
" A little.'' Our wants are really few and simple. " Man
wants but little here, nor wants that little long." Youvy.
" Nature is content with little, grace with less, sin with no-
thing. " Watson.
Phil. iv. 11. "I have learned in whatsoever state
I am, therewith to be content."
"Learned," been instructed, initiated a word generally sup-
posed to contain an allusion to the secret knowledge communi-
cated to those, who were initiated into the heathen mysteries.
Heb. xiii. 6. " Be content with such things as ye
have," or with present things.
Three of the greatest helps to holy contentment are given
here in ver. 5, 6. (1.) " Let your conversation be without
covetousness," because obviously there can be no greater
hindrance to true contentment than the insatiable craving after
something more or better. (2.) "Be content with present
things," not always living for the future, which robs the mind
of settled peace. (3.) " Let the sure and blessed promises of a
faithful God, who hath said, " I will never leave thee, nor for-
sake thee, " be the soul's sure anchor in the storms of life. " If
God be for us, who can be against us ?" Horn. viii. 31.
76 8CRIPTUKB ITSELF THE ILLUSTRATOR.
Gen. xxxiii. 9, 11. "I have enough."
So two brothers both exclaimed ; and it is a Htrange thing in
this murmuring world to find two brother* both uttering such a
sentiment ! But in the Hebrew there ia a striking difference,
not marked in our version. Esau said to Jacob, " I have enough,"
the Hebrew "rab" means mueJi- "I have much; but Jacob
said, "I have enough," "kol" all everything. Esau had
much, but Jacob had everything, because he had all in God, and
God in all Brook*.
Prov. xiii. 15. " The righteous eateth to the satis-
fying of his soul."
Our English word tatitfaction well expresses true contentment,
from the Latin tat it (enough), and/acto (to make).
"So behave thyself in thy course of life as at a banquet.
Take what is offered with modest thankfulness, and expect what
is not yet offered with hopeful patience." Quartet.
" The nature of true content is to fill all the chinks of our
desires, as the wax does the seal. Content is the poor man's
riches, and desire is the rich man's poverty." Ailamt.
" I never complained of my lot," said the Persian poet, Sadi,
" but once, when my feet were sore, and I had no money to
buy shoes ; but I met a man without a foot, and I became con-
tent with my lot when I saw him."
CONTRITION.* See Conviction Repentance.'
The gracious sorrow of a penitent heart.
EXPRESSED by many different terms in Scripture,
" Godly sorrow," 2 Cor. vii. 10. " Godly," because
God is its author object end. It comes from
God and leads to God. It has regard to God in
Christ. It works " repentance unto salvation not to
be repented of ; " not like the " sorrow of the world,"
which " worketh death."
"A broken Jieart and contrite spirit" Ps. li. 17 ; xxxiv.
18 a heart broken and melted by the Spirit's power.
Our two English words form an apt illustration,
" broken " and " contrite," like a stone taken from the
quarry, broken by the hammer, and then ground \f
powder. The Hebrew word for broken (Ps. li. 1 . f
SCRIPTURE ITSELF THE ILLUSTRATOR. 77
is that from which our word shiver is probably de-
rived.
Mourning, 2 Cor. vii. 7, as parent birds passion-
ately cry for the loss of their young. So Homer uses
the word ddvp/iov. In Zech. xii. 10 we find a figure
stronger still. Ezek. vii. 16 mourning for ini-
quity, like the plaintive melancholy of doves of the
valley.
Rending the heart, with true deep grief, not as the
Jews used often to rend their garments with sham
repentance, Joel ii. 13.
Smiting upon the breast, Luke xviiL 1 3 ; upon the
thigh, Jer. xxxi. 19.
Girded with sackcloth, Ezek. vii. 18 ; Jonah iii. 8
Afflicting the soul, Lev. xvi 29.
Humbling the heart, Ps. xxxv. 13; Lam. iii. 20;
2 Kings xxii. 19.
Weeping, Jer. 1. 4.
Bemoaning, Jer. xxxi. 18.
Repenting in dust and ashes, Job xlii. 6.
See also in Cone, under ashamed blush con-
founded loathe trembled, &c.
JEWISH ORDINANCES.
The Passover, Exod. xii. 28 ; Deut. xvi. 1. Eaten
with bitter herbs and unleavened bread, " even the
bread of affliction," to mark it as a feast to be eaten
with remembrance of their past history, and con-
sciousness of the bitterness of sin. The words "in
all thy coasts" (Deut. xvi. 4) are to be noted as most
probably meaning, that even those who were not
able to keep the feast at the place appointed, were
still to have the memorials of repentance in their o t^n
houses.
The Day of Atonement a day for a man " to afflict
his soul," under the penalty of being " cut off," Lev.
xvi. 29, 31 ; xxiii. 29.
78 SCRIPTURE ITSELF THE ILLUSTRATOR.
LOATHINGS of SIN.
Ezek. vi. U, xx. 43, xxxvi. 31. Three times does
the prophet Ezekiel prophesy Israel's loathing the
thoughts of their past sins, and in each case as the
result of God's mercy drawing to repentance. Sense
of mercy, rather than of judgment, makes sin bitter,
and leads to godly sorrow. Mercies in Zion shall do
that which judgments in Babylon failed to do. Da-
vid's kindness broke the heart of Saul ; the Lord's
look opened the fountain of Peter's tears.
EXAMPLES.
It is observable how deeply contrition a holy
humiliation and mourning for sin have entered into
the experience of most of God's saints. Take a few
examples,
Moses. The book of Deuteronomy is a witness, of
which so large a portion is occupied in recounting the
history of Israel's rebellions, the writer not sparing
the recital of his own sin, and its chastisement.
Job. What a deep loathing of sin was Job brought
to at last. At the beginning of his affliction, he
loathed the thought of life, vii. 16; at the end, the
thought of sin, xl. 4, xlii. 6.
David. The penitential psalms show the depth of
his repentance, as well as the history, 2 Sam. xii. 13,
xxiv. 10.
Josiah, 2 Kings xxii. 19.
Daniel, chap. ix. 3 19.
St. Peter. The Gospel of St. Mark, written, as is
generally allowed, under the direction of St. Peter, is
a testimony of no little value, to the humility and
contrition of "the apostle of the circumcision."
Though written about thirty years after the event,
the account of St. Peter's fall is narrated with peculiar
force. We read in chap. xiv. 72, " when he thought
thereon he wept." The margin says, "he wept
SCRIPTURE ITSELF THE ILLUSTRATOR. 79
abundantly, or he began to weep." The word means,
perhaps, " When he cast all these things together, "-
when he went step by step over the sad history, " he
wept, and continued weeping." Wordsworth. So
many passages in his epistles seem written as if in
mournful memory of his own weakness, 1 Pet. ii. 25 ;
2 Pet. ii. 1 ; iii. 17, &c.
St. Paul. In the same spirit, no reader of the New
Testament can fail to observe how frequently the
apostle of the Gentiles referred to the history of his
conversion, and of his former life. See Acts xxii.
320 ; xxvi 923 ; 1 Cor. xv. 9, 10 ; Gal. i. 13, 14 ;
Phil. iii. 6 ; 1 Tim. i. 13, 16. It should be marked,
too, how frequently his epistles contain exhortations
to remember the time before conversion, as 1 Cor. vi.
11; xii. 2; Eph. ii 2, 3, 1113; v. 8 ; 1 Thess. i. 9;
Titus iii. 3, &c.
CONVERSION. *** See Regeneration Salvation.
DESCRIBED as
A turning. (Compare the several English words
derived from the same root pervert, sw&vert, divert,
revert, &c.)
A turning ham to, Acts iii. 26; xxvi. 18; 1 Thess.
i 9.
Sin is alienation (turning from God to another). See Jer. ii.
27 ; xxxii. 33 ; conversion is a turning back to God, Isa. Iv. 7 ;
Jer. xxiv. 7 ; just as the repentant prodigal returned to his father's
house, Luke xv. 17 24.
A translation (transference) from being blind and
abject slaves of Satan, to the kingdom of the Son of
God's love, Col. i. 13 (marg.)
A restoration to a right mind, Ps. xix. 7 (marg.) ;
see Luke xxii. 32. See Restoration.
A healing, Isa. vi. 10, " convert and be healed."
A resurrection and reanimation, Ezek. xxxvii 1 10.
80 SCRIPTURE ITSKLF THE ILLUSTRATOR.
CONVICTION OF SIN.* See Contrition Conver-
sion Repentance Conscience Temporary.
Is SET FORTH by different figures and expressions :
The keen North Wind, Cant. iv. 16.
Wakening from sleep, 1 Cor. xv. 34; Eph. v. 14.
" Pricked in the tmart," Acts il 37.
It is important to observe the contrast between the effects of
St. Peter's sermon on the day of Pentecost, when great numbers
were " pricked in their hearts, " and the effect produced on two
other occasions, when many were " cut to the heart " (v. 33,
vii. 54.) In the former case the effect was a salutary conviction
of sin, leading to immediate inquiry, " What must we do?" In
the others it led only to rage against the preachers "They took
counsel to slay them ;" "they gnashed on" Stephen "with their
teeth."
Smiting As if with holy anger and penitent shame ;
upon the breast, like the publican, Luke xviii. 13;
and the Jews, xxiii. 48 ; or on the thigh, like Ephraim,
Jer. xxxi. 19. David's heart smote him, 1 Sam.
xxiv. 5 ; 2 Sam. xxiv. 10.
Digging deep, Luke vi. 48.
THE PRODIGAL SON. The beautiful parable of the
prodigal son, affords an illustration of the risings of
conviction in an awakened conscience. " When lie
came to himself, 11 Luke XT. 17. What is sin but a
state of unconscious sleep and blind infatuation ?
Conviction is the sleeper roused to thought and terror
and concern.
THE ACTS of the APOSTLES might well be studied
as a record of the different results of conviction. How
strikingly it shows that conviction of sin is not con
version, as we see in the case of Felix trembling
nnder Paul's preaching, xxiv. 25, compared with those
who heard Peter preach at Pentecost, ii. 37 ; with
Lytlia, xvi 14; or with the Philippian jailor, xvi.
2534.
SCRIPTURE ITSELF THE ILLUSTRATOR. 81
THE WORK of the HOLY GHOST, see John xvi. 8.
" He will reprove" (marg. convince) the world." " The
word has the double meaning of convincing unto sal-
vation, or convicting unto condemnation" (Alford.)
If the world will not receive the Spirit's witness, they
are no less convicted and condemned ; but rather
more so. Observe also, it is "the Comforter" who
reproves the Paraclete, whose purpose is one of
mercy. To resist conviction is to " resist the Holy
Ghost," Acts vii. 51.
COVETOUSNESS.** See Miches Vanity Un-
selfishness.
(See Cone, under gain lust desire, &c.)
EMBLEMS and EXPRESSIONS,
Wolves Proverbial for their rapacity and savage
nature, Ezek. xxii. 27.
Ghreedy dogs, that can never have enough, Isa.
IvL 11.
The horseleach (or bloodsucker), Prov. xxx. 15, with
its two-forked tongue, which gorges blood, and hav-
ing emptied itself, craves for more.
The four insatiable things: the grave the barren
womb the parched land the fire, Prov. xxx. 15, 16.
The man " greedy of gain" Prov. i. 19 ; xv. 27 ;
" hasting to be rich" Prov. xxviii. 22 ; who " en-
largeth his desire as hell" (or the grave) ; that is (insa-
tiable) as death, that " cannot be satisfied," Hab.
ii. 5 , who makes " gold his hope" Job xxxi. 24 ; and
turns "aside after lucre," 1 Sam. viii. 3 ; whose eye is
evil, Prov. xxviii. 22 ; and whose heart " walketh
after his eyes," Job xxxi. 7.
The Greek word ordinarily used for covetousness
(ir\eoveia) means " a desire of having more than be-
longs to one." Parlchurst.
The covetous man's desire is "only to have enough;"
F
82 SCRIPTURE ITSELF THE ILLUSTRATOR.
But what is enough t The pleasure of what we have,
is lost by coveting more.
Another Greek word is also used, <fn\apyvpla, which
means the love of silver or money ; see 2 Tim. iii. 2,
where this is marked as a prominent sign of "the
last days ; " see Eccles. v. 10 ; 1 Tim. vi. 10.
Our English word miser is not more nearly allied
in sound than it is in sense to its derivation misery.
(See an interesting book by Cyrus Redding, " Re-
markable Misers.")
The JEWISH LAW was strikingly calculated, by
many of its enactments, to counteract the spirit of
covetousness, as by the regulations concerning the
poor, concerning servants, concerning gleaning,
usury, pledges, concerning the silver and the gold
of the graven images taken in war, &c.
St. LUKE'S GOSPEL, among other peculiarities,
especially sets forth the danger of covetousness. Sec
Riches.
The ACTS of the APOSTLES a book which strik-
ingly shows how covetousness is a sin pervading all
classes. We find it in Judas, one holding the high
office of an apostle, i. 18 ; in Ananias and Sapphira,
v. 1 11 ; in Simon Magus, viii. 18, 19; examples of
false professors; in many members of the early Church,
vi. 1 ; and amongst the heathen, xvi. 19, xix. 24 27,
xxiv. 26.
ST. PAUL in his epistles not only includes covetous-
ness amongst other sins, but marks it with a special
emphasis " covetousness, which is idolatry," Eph. v.
5 ; Col. iiL 5.
FEW SINS have brought more bitter fruit than
covetousness. See Text-book for examples, as Lot
Lillian Baalam Achan Saul Ahab Gehazi
Haman Rich young ruler Pharisees Ananias and
Sapphira, &c.
SCRIPTURE ITSELF THE ILLUSTRATOR. 83
YET it is remarkable that, wide-spread as is this
common sin, scarcely any of the prominent saints of
Scripture are particularly charged with it, save Lot ;
whereas very many were pre-eminently distinguished
for their disinterested and unselfish spirit. See Un-
selfishness.
It is also noteworthy how covetousness was one of
the first sins that broke out, both in Israel, after en-
tering Canaan, and also in the early Christian Church;
and how severely it was punished in both in Achan,
Joshua vii. ; and in Ananias and Sapphira, Acts v.
111.
The contrast of Abraham with Lot is very striking.
Lot, who sought wealth, lost it, and in twenty years
after his choice of Sodom lost all that he had ; Abra-
ham, who was willing to give up everything, found it.
Gen. xiii. 9 17 ; see Prov. x. 22, xxii. 4.
CROWN.
The emblem of honour favour royalty perpe-
tuity.
Used frequently in the Book of Proverbs ; applied
to a virtuous wife a wise man's riches the righte-
ous man's hoary head the prudent man's knowledge
the old man's children's children. See Cone.
THE BELIEVER'S crown of grace and of glory ;
A crown of beauty, Ezek. xvi. 1 2. The description
of the Church's glory ; applicable, also, in a general
sense, to the honour put on every true believer.
A crown of gold, Rev. iv. 4, upon the twenty-four
elders, who are spoken of as part of the redeemed,
v. 8.
A crown of righteousness, 2 Tim. iv. 8.
A crown of life, James i. 12 ; Rev. ii. 10.
A crown of rejoicing, 1 Thess. ii. 19 ; Phil. iv. 1.
A crown of glory, 1 Pet. v. 4.
84 8CRIPTUKE ITSKLF THE ILLUSTRATOR.
Contrast. The crown of pride, Isa. xxviii. 1, "whose
beauty is a fading flower ;' the " corruptible crown "
of worldly fame and honour, 1 Cor. ix. 25. The
believer's " crown," like his " inheritance," is " incor-
ruptible," 1 Pet. i. 4 ; v. 4.
STEPHEN, the name of the first Christian martyr,
was singularly prophetic of the " crown of martyr-
dom " he received. The word Stephen means a
crown.
THE LORD JESUS, crowned with glory and honour,
There were many prefigurements of Jesus crowned,
Aaron, as priest, wearing the crown upon his mitre,
Exod. xxviii. 36 38 ; xxix. 6, probably designed to
showthat He whom Aaron typified would also be a king
(see Scott) ; David, Ps. cxxxii. 18 ; xxi. 3 ; Solomon,
Cant. iii. 1 1 ; Joshua, Zech. vi. 1 1 14. The Lord Jesus
as the Head of Creation and the Head of the Church,
is " crowned with glory and honour," Ps. viii. 5 ;
Heb. ii. 7, 9. It is He, most probably, who is set
forth in Rev. vi. 2 as having " a crown " given unto
Him, and going forth " conquering and to conquer ;"
and as having on His head a golden crown, xiv. 14.
Certainly He it is who shall come at last as " King
of kings and Lord of Lords," when on His head are
"many crowns," xix. 12, 16.
What a glorious change from the time of humilia-
tion, when the soldiers platted a crown of thorns, and
put it on His sacred head, John xix. 2. But this is
the law of Christ's kingdom alike for the Head as
for the members " No cross, no crown ; no pain, no
palm ; no grief, no gladness ; no thorns, no throne."
W. Penn.
See Cant. v. 11, gold of gold, under Head.
CURSE* See Wrath. Cf. the Implications of
Scripture, Ps. Iv. 15; Ixix. 2228; cix. 619 ; 1 Cor.
xvi. 22; 2 Tim. iv. 14, Ac.
SCRIPTUEE ITSELF THE ILLUSTRATOR. 85
The Woes of 'Scripture, Isa. v. ; xxviii. 1 ; xxix. 1 ;
xxx 1 ; xxxi. 1 ; xxxiii. 1 ; Hab. ii. ; Matt, xxiii. ;
Luke vi. 2426.
Gen. iii. 14 19. The first curse pronounced when
our first parents fell. See below.
Deut. xi. 29 ; xxvii. 13. The curses pronounced
from Mount Ebal. It is observed by some that,
under the law, the curses were first pronounced, and
afterward the blessings ; whilst, when Christ came,
His teaching began with blessing, Matt, v., and ended
with pronouncing woes, Matt, xxiii.
Yet even on Mount Ebal Joshua was told to build
an altar, and offer burnt offerings and peace offerings,
Joshua viii. 33.
Numb. v. 11 31. " The bitter water that causeth
the curse."
Isa. xliii. 28. " I have given Jacob to the curse."
Jacob God's own long-favoured people once so
blessed !
Mark xi. 1214, 20, 21. The fig tree cursed ; no
doubt representing the curse upon the Jewish nation,
one of the only two miracles of destruction our
Lord is recorded to have wrought. Obs. how speedy
was the curse in taking effect, and how complete, ver.
20 "In the (next) morning . . . they saw the fig
tree dried up from the roots.
Zech. v. 2, 3. The " flying roll " . . . " the curse
that goeth forth over the face of the whole earth,"
&c.
Difficult as it may be to fix the exact interpretation of the
symbol, three things seem clearly hinted at, (1.) From its large
size, it points out the vast extent of the many curses pronounced
by God against sin and sinners ; (2.) its "flying" may intimate
that the Divine curse is continually hovering over the head of
the impenitent, and may any moment fall upon them, John iii.
36 ; (3.) that the curse of God is sure to find out every sinner,
though a man may " hold himself guiltless " (see marg.), and
86 SCRIPTURE ITSELF THE ILLUSTRATOR.
will " enter into the house," and destroy all the comfort and
credit and reliance of the traiiHgresuor.
Gen. iii 14; Isa. Ixv. 25. The serpent first and
longest cursed
Gen. iii. 15. We cannot fail, in thinking of the
curse, to observe how, even from the first, Divine
mercy was mingled with judgment When man fell,
the curse was forthwith pronounced ; but it was not
pronounced first upon Adam or the woman, but upon
the serj>ent ; and with the pronouncing of the first
curse was mingled the announcement of the first
promise.
Gal. iii. 13. We cannot but observe how complete
is the redemption brought in by Christ. In every
point, it has been said, He met the curse. One part
of the curse was death. The Redeemer died ; and
when, in after times, one particular kind of death was
especially pronounced accursed, He died that death.
The serpent was, at the first, pre-eminently cursed.
He made the uplifted serpent the emblem of His own
sacrifice, John ill 14, 15. Thorns were another effect
of the curse. He wore a crown of thorns, He sweat
the bloody sweat. In all and every point He met
the curse, and took it in our stead upon Himself.
DARKNESS, MORAL AND SPIRITUAL.** See
Jilmdness.
FIGURES AND ILLUSTRATIONS.
The darkness of cliaos, Gen. i. 2.
The darkness of night, Gen. i. 5 ; Ps. civ. 20 ; Prov.
vii. 9 ; 1 Thess. v. 4 8 ; Rev. viii. 12.
The darkness of the pruon-kotue, Isa. xlix. 9.
The vail spread over all nations, Isa. xxv. 7.
Abraltams vision " an horror of great darkness,"
Gen. xv. 1217.
Egyptian darkness, Exod. x. 22, 23.
SCKIPTURE ITSELF THE ILLUSTRATOR. 87
At the giving of the law, Deut. iv. 11; v. 22.
At the Crucifixion, Matt, xxvii. 45 ; Luke xxiii. 44.
The darkening of the third part of the sun, and
moon, and stars, at the sounding of the fourth angel,
Rev. viii. 12. See also ix. 2.
DARKNESS is one of the many abstract terms used
to express the evil and effects of sin. Sin is not
only dark, but darkness ; not an enemy, but enmity.
The expression, too, is intensified by the strongest
epithets : " gross darkness " " thick darkness "
"blackness of darkness." So we read of the actings
of sin as " ways of darkness " " works of darkness "
" deeds of darkness," &c.
DARKNESS lies in the sinner's heart, Rom. i. 21 ;
and understanding, Eph. iv. 18. It is the element
in which they live. So we read that they " walk "
in darkness; they "sit;" they "abide;" they "grope;"
they "stumble on the dark mountains." No wonder,
when we read that they "prefer darkness to light;"
they "hate;" "they rebel against the light;"
" there is no light in them ; " and their punishment
shall be analogous to their life " " driven into dark-
ness;" "cast into outer darkness " (three times re-
ferred to by St. Matthew, chap. viii. 1 2 ; xxiL 1 3 ;
xxv. 20), where " the light of the wicked shall be put
out, and the spark of his fire shall not shine," Job
xviii. 5, 6, 18.
SATAN'S CONNEXION with darkness. Christ's king-
dom is a kingdom of light. Satan's kingdom is that
of darkness, Eph. vi. 12 ; Rev. xvi. 10; Jude 6.
DEATH.*** See Bereave ment Providence (narrow
escapes from death) Rashness (disregard of life).
EMBLEMS AND EXPRESSIONS.
The king of terrors, Job xviii. 14.
Sleep, Deut. xxxi. 16; Dan. xii. 2; John xi. 11,
88 SCRIPTURE ITSELF THE ILLDSTRATOK.
Ac. ; used jhiefly of believers, even of the blessed
calm of martyred Stephen's death, Acts vii. 60.
Putting off the tabernacle of the body, 2 Cor. v. 1 ;
2 Pet. i. 14.
Cut down, like the grass or fragrant flower, Ps. xc.
5, 6 ; Job xiv. 2.
Cut off, like the weaver's thread, Isa. xxxviii. 12 ;
or the tops of the ears of com, Job xxiv. 24.
Fleeing as a shadow, Job xiv. 1.
Carried away as by a devastating ttocd, Ps. xc. 5.
Tiie consuming of snow waters by the drought and
heat, Job xxiv. 19.
Water spilt upon the ground, that cannot l>e re
called, 2 Sam. xiv. 14.
In some Eastern lands, in ancient times, instead of throwing
dust into the grave at the burial of the dead, as we do, they
poured water into it, as a token of man's frailty.
Departing, Phil. i. 23 ; literally, like a vessel un
moored, and leaving the harbour. (Homer applies
the word to the unloosing a ship's cables,) 2 Tim. iv.
6 ; Gen. xxxv. 18.
The river Jordan the entrance to the land of rest.
Sowing, like seed, in the earth, 1 Cor. xv. 42 45.
Resting, as in a tranquil bed, Isa. IviL 2.
Returning to man's native dust, Gen. iii. 19 ; Ps.
civ. 29 ; Eccles. xii. 7.
Going the way whence there is no return, Job xvi. 22.
A war, from which there is no discharge, Eccles.
viii. 8.
MANY FIGURES of disease and terror, of sin and
sorrow, are associated with death. We read of " the
first-born of death," Job xviii. 13 (the most fatal dis
ease) ; the gates of death, Ps. cvii. 18 ; the shadow,
Job xiii 5 ; x. 21 ; the bitterness, 1 Sam. xv. 32 ; the
sting, 1 Cor. xv. 55, 56 ; the reign of death, Rom v.
14.
SCKIPTURE ITSELF THE ILLUSTRATOR. 89
;
The Hebrew word for the grave, Sheol, is derived
from the verb, meaning, to ask ; because the demands
of the grave are insatiable.
The Greek word Hades, means unseen,jmfenown.
It is observable howjnaey soft and gentle terms are
used of death : sfafiing sowing gathered resting
laid (Heb. added) unto his fathers.
Eom. v. 12. "Death passed upon all men, for
that all have sinned."
How true. Where is death not found ? " Where is the dust
that hath not been alive ? " In the palace, Jer. ix. 21 ; and the
prison, Matt. xiv. 10 ; amidst the rich man's luxury and the
beggar's poverty, Luke xvi. 22 ; peacefully in the ruler's house,
Matt. ix. 18 ; and terribly on the cross of shame, John xix. 32.
Where does death not creep in ? At the gate of the city called
Nain (which means beautiful), Jesus met death, Luke vii. 11, 12.
" In the garden (the place set apart for pleasure) there was a
new sepulchre," John xix. 41.
Gen. iv. 8. Death was denounced as a curse, but
the first person it lighted on was a saint.
Gen. xxiii. 1 6 20. The first land that Abraham
bought for a possession in Canaan was a burying-
place.
Gen. v. "And he died." The common epitaph
from the first ; even Methusaleh, who lived the longest,
not exempt.
Gen. xxxv. Three deaths recorded in one chapter
a father mother nurse.
Num. xxvii. 3. "Our father .... died in his own
sin."
1 Sam. xx. 3. " Truly .... there is but a step
between me and death."
But the believer may add, that step is in a Father's hands ;
and it is a glorious step, from a world of trouble to the realms
of sinless and everlasting rest.
2 Chron. xvi. 14. Asa's perfumed tomb.
Isa. xxii. 16. Shebna's prepared and costly
sepulchre.
90 SCKIPTURK ITSELF THK ILLUSTRATOR.
Tsa. xiv. 18. Royal mausoleums.
Gen. xxvii. 1, 2.
How little men know the time of their death. Isaac thought
he was about to die, and he lived forty-three years after, Ho
Ksan lived ninety years after his peevish speech, Gen. xxv. 82 ;
Jacob eighteen years after his gloomy foreboding, Gen. xlii. 38.
8t Paul could write, " 1 die daily," 1 Cor. xv. 31 ; and yet,
through the midst of his many narrow escajKJs, he was preserved
even seven or eight years, after he " despaired even of life,"
2 Cor L 8.
IT is NOTEWORTHY that in the three cases where
the exact length of life was revealed, no practical good
seems to have followed.
ffezei-iah. was promised fifteen years of longer life, Isa. xxxviii
5. Tet the very next chapter (written probably soon after)
contains the record of his pride.
Hananiah was forewarned that he should die the same year,
Jer. xxviii. 16. But no record is added of his repenting and
preparing for death.
The rich fool was allowed only a few hours, Luke xii. 20.
Yet there is no reason to think there was any softening result
produced.
Heb. ix. 27, " It is appointed unto men once to die."
It was told Anaxagoras the Athenians had condemned him to
die. He only replied, " And Nature them. "
Num. xxxi. 2, "Every man is immortal, till his
work is done."
Luke vii. 1116.
Death is the destroyer of happiness ; Jesus is the destroyer
of death.
Ps. xxxvii. 37 (cf. v. 38) ; Isa. Ivii. 2.
Peace in death in the prospect and the passage. It is inte-
resting to observe how many saiuts are spoken of as preparing
for death, and how many peaceful deaths are reconled in Scrip-
ture : Abraham, Isaac, Jacob, Moses, Aaron, Joshua, David,
Hezekiah, Simeon, Paul, Peter, and even the martyr Stephen,
" who fell asleep."
1 Thess. iv. 14, "Them that sleep in Jesus."
SCRIPTURE ITSELF THE ILLUSTRATOR. 91
Two precious thoughts are here of God's departing saints.
(1.) They sleep, as Isaiah says, Ivii. 2, " resting in their beds " a
blessed chamber " which the Lord shuts with the key of peace,
and will open with the key of resurrection" (Adams). The
Greek has been beautifully translated, " Them that are hushed
to sleep." (2.) They " sleep in Jesus " as safe in Him in death
as they were safe in life a precious treasure, which He will
never fail to keep.
1 Cor. xv. 57, " Thanks be to God, who giveth us
the victory through our Lord Jesus Christ.
The Christian's triumphant victory over the oppressor through
Christ. Like Israel passing dryshod through Jordan, because
the ark stood in the midst, till the last man had passed safely
over.
2 Cor. v. 4, " Mortality .... swallowed up of life."
Swallowed up as by a whirlpool a maelstrom. (See Barnes.)
2 Tim. i. 10, "Abolished," or deposed.
Rev. ii. 10.
The blessed contrast, "Faithful unto death," probably refer-
ring to a martyr's death sharp but short ; and then the never-
fading "crown of life."
DECEIT. See Hypocrisy Treachery. See Cone,
under crafty cunning subtlety feigned fraud
pretence show.
FIGURES.
Serpent, Gen. iii. 1 ; Matt, xxiii. 33; 2 Cor. xi. 3.
Fox, Luke xiii. 32.
Summer Brooks, Job vi. 15.
Uncertain Bow, Hos. vii. 16.
DECEITFUL THINGS. The heart of man, Jer. xvil
9. The tongue, Ps. 1. 19 ; Isa. xxx. 10. The wink-
ing eye, and speaking foot, and teaching fingers, Prov.
VL 13. " The kisses of an enemy," Prov. xxvii. 6. See
Cone, for " bread of deceit " " balance of deceit "
"bag of deceitful weights" "feigned words"
" speaking fair," Prov. xxvi. 25, &c.
92 SCRIPTURE ITSELF THE ILLUSTRATOR.
DEDICATION, CONSECRATION. See Service
of God. See Cone, under hallowed set apart de-
voted offered presented, &c.
The word "Enoch" means dedicated; and it is
singular to observe how early the name was given,
both in Cain's line, and in the line of Seth, Gen. iv.
17; v. 48 24. Lemuel, Prov. xxxi. 1, means also
devoted to God. The word saint* has properly the
same signification sanctified, set apart for sacred
purposes.
To consecrate. The marginal translation of the
Hebrew word is generally, to "fill the hand." See
Exod. xxviii. 41 ; xxxii. 29 ; 1 Chron. xxix. 5.
To " yield to God " in the Hebrew is to give the
hand. See 2 Chron. xxx. 8 (marg.)
UNDER THE LAW. There were very numerous
examples and illustrations of dedication and consecra-
tion of persons and things.
The several sacrifices and offerings, especially the
burnt-offering, which was to be wholly consumed, and
which represents the entire dedication of the offerer
to God.
The first-born of men, Exod. xiii. 2 12 ; (after xii.,
Israel's redemption) ; xxii. 29.
The firstling of cattle, Exod. xiii. 12; xxii. 30.
Theirs/ ripe fruits and corn, the first produce of
011, and wine, and fleece, Exod. xxii. 29 ; Num. xviii.
12. The fruit of trees in the fourth year, Lev. xix.
24.
A sheaf was presented at harvest time as a wave
offering, Lev. xxiii. 10 14 ; two wave loaves at
Pentecost, Lev. xxiii. 17 ; dough, as a heave offering,
Num. xv. 20. These were to be brought to God's
house, Exod. xxii. 29 ; xxiii. 19 ; with confession and
thanksgiving, Deut. xxvi. 3 10.
Nazarites, dedication of, Num. vi 1 8.
SCRIPTURE ITSELF THE ILLUSTRATOR. 93
Vows Tithe, &c.
THE HOUSE OF THE LORD.
It is striking how largely the house of the Lord
was enriched by dedicated things.
The tabernacle was richly adorned from the spoils
of Egypt; the gold and silver, and fine linen, and
various things required. The Lord so ordered it, not
only as intimating favour to the Gentiles, but as
representing the use which God often makes of the
abilities and substance of strangers, in supporting and
promoting true religion. Scott on Exod. xxv. 17.
The laver of brass was made of the looking-glasses
of the women, Exod. xxxviii. 8.
The Temple of Solomon was raised largely by the
dedicated things David gathered, 2 Sam. viii. 7, 8,
11 ; 1 Kings vii. 51 1 Chron. xviii. 7 11.
Large offerings were often voluntarily made, which
were devoted to holy purposes. See the offerings of
the officers and captains, after the victory over
Midian, Num. xxxi. 48 54, amounting to about
37,856 ; and the treasures of dedicated things, set
apart to maintain the house of the Lord, from the
days of Samuel, by Samuel, Saul, Abner, Joab, &c.,
1 Chron. xxvi. 26 28 ; and the superabundant trea-
sures of dedicated gifts in Hezekiah's time, 2 Chron.
xxxi. 5 12.
The WALL OF JERUSALEM. The rebuilding of, was-
a noble example of difficult work done in a pious
spirit, first "sanctified," Neh. iii. 1; then "dedi-
cated," xii. 17.
GIVEN TO THE LORD. What large views St. Paul
had of the entire consecration of the believer to God !
See 1 Cor. vi. 19, 20 ; Kom. xii. 1 ; see also Phil,
ii. 17, where he speaks of himself as willing to be
"offered," "poured forth" (marg.), like the libations
94 SCRIPTURE ITSELF THE ILLUSTRATOR.
or drink offerings of ancient sacrifices, with cheerful
surrender and sanctified joy.
Cf. the beautiful expression in the port communion service of
the Church of England "And here we offer and present unto
Thee, O Lord, ourselves, our souls and bodies, to be a reasonable,
holy, and lively sacrifice unto Thee."
THE CONSTRAINING MOTIVE, 2 Cor. V. 14.
THE RIGHTFUL ORDER, First the person, then the
gift ; the heart, and then the offering ; see 2 Cor.
viii. 5 ; Luke xi 41 j 1 Heb. xi 4.
THE ACCEPTANCE of offerers and offering. See
Acceptance; 2 Cor. viil 12 ; Num. xviil 26, 27 ; Gen.
iv. 4 ; Ezek. xx. 41.
DEFILEMENT OF SIN UNCLEA.NNESS.
ILLUSTRATIONS.
Dogs generally wild in the East, prowling about
the streets, savage, and feeding on garbage, Ps. lix.
6 ; Matt vii. 6 ; 2 Pet. ii. 22.
Swine delighting in filthiness and dirt, 2 Pet. ii.
22.
A cage of unclean birds, Jer. v. 27 ; Rev. xviii. 2.
Defiled garments, Isa. Ixiv. 6 ; Rev. iii. 4 ; Jude 23 ;
like Joshua's, Zech. iii. 3.
Spots and blemishes spots " that God hates and
man hides," 2 Pet. ii. 13.
Sepulchres "full of dead men's bones, and of all
uncleanness," Matt, xxiii. 27.
Under the MOSAIC RITUAL, the defiling character
of sin was brought out very promiently, as in
The leprosy the special type of sin, Lev. xiiL xiv. ;
1 " The simplest meaning of this sentence appears to be-
Give fir.-t the offering of the inward. Give your heart, your
affections, and your will to God Give yourselves firut to
the Lord, and then lie will be pleased with your gift" RyU.
SCRIPTURE ITSELF THE ILLUSTRATOR. 95
the melancholy picture of corruption, loathsomeness,
and decay ; affecting persons, garments, houses ; be-
ginning insidiously, and spreading with a relentless
progress, until complete destruction left nothing more
to do ; and besides incurable.
The rites enjoined in the case of the leper all denoted, in the
most humbling manner, the mournful effects of sin ; see Lev.
xiii. 45, 46 ; the rent clothes, bare head, covered lip, and the
leper's pitiable cry, if any one came near, "Unclean, unclean,"
and the separation from society, without the camp. Some of
these signs are the same as those appointed in mourning for the
dead.
Regulations about social life. Child-bearing, Lev.
xii. 2 8 ; food, Lev. xi. ; disease, Lev. xv. ; contact
with uncleanness, Lev. v. 2, 3 ; xi. 24, 25 ; xxii. 5, 6.
Regulations about death. Touching a dead body, or
carcase of a beast, or a grave, Num. xix. 11 22;
Lev. xvii. 15, 16; v. 2 13; even entering the tent
where the dead lay, Num. xix. 14 ; the priests
mourning for the dead, Lev. xxi. 1 3.
Regulations about sacred duties. Even taking part
in these, in some cases, made men liable to ceremonial
uncleanness. Burning the sin offering, e.g., on the
day of atonement, Lev. xvi. 28 ; leading the scape-
goat into the wilderness, Lev. xvi. 26, &c.
THE RED HEIFER was a striking illustration of the
imputation of defilement, Num. xix. 1 10. (1.)
The heifer itself, as bearing the uncleanness of the
people, was to be carried without the camp. (2.)
Eleazar was to offer it, not Aaron, that the high priest
might not be defiled. (3.) Eleazar, the priest, the
man who burnt the heifer, and even the clean man
that gathered the ashes, were all rendered ceremoni-
ally unclean by the performance of these duties.
EVEN THE SANCTUARY itself might be defiled, Lev.
xx. 3 ; Ezek. v. 11 ; 2 Chron. xxxvi. 14 ; Exod. xx.
25 ; Ps. xxiv. 7 ; Ixxix. 1.
96 SCRIPTURE ITSELF THE ILLUSTRATOR.
THE MORAL LEPROSY. It would be difficult to
describe to the full the awful extent of the spreading
taint of sin. Trace in Cone, under the head of <u-
fill, and see how " sin " is inscribed on men's mind
and conscience body hands feet flesh gar-
ments house land, &c. ; under filthy " filthiness
of the flesh and spirit " " filthy communications "
" filthy lucre " (five times) " all filthiness and super-
fluity of naughtiness" "even our righteousnesses
are as filthy rags," and man is "abominable and
filthy "" altogether filthy."
Zech. iii. The high priest Zechariah represented
Israel appearing before the Lord first, clothed with
filthy garments ; then clothed with change of raiment,
adorned and crowned with personal and official
dignity.
HaggaiiL 1113.
How much more easily is rmcleanness communicated than
purity ! One drop of ink will stain a glass of water, but one
drop of water cannot purify a glassful of ink.
Isa. liL 11. "Touch no unclean thing."
One of the great lessons God would teach His Church. It
was the charge given to Israel on thf ir entering Canaan " De-
file not yourselves," see Cone. , on their leaving Babylon, Isa.
Iii. 11 ; applied to the Church of Christ in her separation from
the world, 2 Cor. vi 14.
Isa. xxxv. 8; liL 1 ; Ezek xliv. 9; Zech. xiv. 21;
Rev. xxi 27.
The entire absence of all defilement in the Church's future
glory
DENIALS GOD'S, OF His PEOPLE'S WISHES.**
God seldom denies His people's requests, but He
gives them some better thing, or shows some token
of His love in the refusal.
Israel besought Moses to pray for the removal of
SCRIPTURE ITSELF THE ILLUSTRATOR. 97
the fiery serpents. The Lord did not remove the
serpents, but gave them an effectual remedy for their
bite, Num. xxi. 7 9.
Moses. His earnest request to enter the promised
land was rejected, but God favoured him with a
miraculous view of Canaan before he died, and called
him gently to Himself in peace and honour, Deut.
iii. 2327 ; xxxiv. 17.
David very naturally prayed that his child might
live. The Lord refused the request, but gave him
another child, honourably born and rarely en-
dowed, and "the Lord loved him," 2 Sam. xii.
1625.
His desire to build the house of the Lord was also
denied, but he was allowed to gather the materials
for the work, 1 Chron. xxviii., xxix.
The Healed Demoniac wished to be with Christ.
The Lord was pleased rather to send him forth as a
missionary to his own home and country ; and not
improbably, the kinder reception our Lord met with
when He came into those parts again, was greatly the
result of this man's testimony, Mark v. 19, 20 ; vii.
3137 ; Matt. xv. 2931.
St. Paul. What a singular link in the chain of
God's providence is the narrative in Acts xvi. 6 34.
The apostle's desire to go into Bithynia was thwarted
without any reason apparently being given ; but the
result proved the opening of the gospel to Philippi,
and the founding of the first Christian Church in
Europe !
So, similarly, the apostle's thrice repeated prayer
for the removal of the " thorn in the flesh," was an-
swered by the assurance of strength to endure the
trial, 2 Cor. xii. 9. How many have cause to bless
God for thwarted wishes !
The LORD JESUS Himself prayed that His bitter
cup of suffering might be taken away, and " He was
98 SCRIPTURE ITSELF THE ILLUSTRATOR.
heard " (Heb. v. 7) ; but in being strengthened to bear
the conflict, Luke xxii. 42, 43.
DESPONDENCY- FOREBODINGS.* See Fear
Murmuring Extremities Unbelief.
EXPRESSED in various ways.
Discouraged, Num. xxi 4 ; xxxii. 9 ; Deut L 21.
Faint, Ps. xxvii. 13 ; Prov. xxiv. 10 ; Deut
xx 3.
Heaviness, Prov. xii. 25 ; Ps. xxxviii. 4 ; Isa. Ixi. 3.
Cast down perplexed 2 Cor. iv. 8, 9 ; Ps. xlii.
11.
"No hope," Job vii 15 ; Isa. Ivil 10.
Despairing, Jer. ii 25 (marg.); xviii. 12; Ezek.
xxxvii. 11 ; 2 Cor. i. 8.
See the Book of JOB as a wonderful record of the
afflicted patriarch's desponding thoughts, especially
the earlier chapters.
See the Book of PSALMS as an exemplification of
the mingling of fear and hope, so natural to the
chequered experiences of God's children, Ps. xlii.,
Ixxiii., Ixxvii., &c.
See the Book of ISAIAH Israel challenged for her
fears, chap. xl. 27 ; xlix. 14 ; Ivi 3.
See the Book of JEREMIAH, viii. 18 ; xv. 18 ; xlv.
3; Lam. iii. 8, 17, 18; v. 20.
We cannot wonder that God's saints are often filled with
gloomy and foreboding thoughts. But there are two thirty* we
learn from Scripture history : (1.) How frequently they have
been troubled with despondency, when the Lord had either just
given them some manifestation of His power, or was atwut to
bestow some blessing. (2.) How frequently they were filled
with forebodings of ills that never came.
EXAMPLES.
Jacob, Gen. xxxii. 7, 8 ; xxxvii. 33 35 ; xlii.
3638.
SCRIPTURE ITSELF THE ILLUSTRATOR. 99
Distressed in thinking Esau was coming against him, and
that Joseph was "without doubt rent in pieces." He little
knew how the undercurrents of God's providence were working-
out a happier issue !
Moses, Exod. iv. 1 ; v. 22, 23 ; Num. xi. 10 15.
David, 1 Sam. xxvii. 1.
Only five years after his great victory over Goliath, and after
his repeated escapes from Saul, how sad to find him at last
fainting through fear, and thinking the best thing he could do
was to seek refuge in the court of the Philistines ! How much
better was it at another time, when in the midst of great dis-
tress, " David encouraged himself in the Lord his God," 1 Sam.
xxx. 6.
See David's record of his own history in the Psalms. What
he said "in haste," Ps. xxxi. 22 ; cxvi. 11 ; and what he felt in
calmer mood, xxvii. 13 ; xlii. 5, 11 ; xliii. 5, &c.
Elijah, 1 Kings xix. 1 18.
Flying from fear, and wishing for death ; saying with gloom,
" I only am left, and they seek my life," so closely upon his
heroic boldness on Mount Carmel. Great victories are not un-
frequently followed by great depression.
Hezekiah, Isa. xxxviii. 9 20.
Jeremiah, xx. 7 9.
The disciples after Christ's death.
Almost all seem to have lost hope. See Luke xxiv. 21, the
two journeying to Eminaus, and many others, Mark xvi. 10.
DIFFICULTIES DISCOURAGEMENTS.* See
Despondency Faith, Trial of Extremities Offences
Warfare.
EMBLEMS.
Great mountains, Zech. iv. 7 ; Matt. xvii. 20 ; 1 Cor.
xiii. 2.
A lion in the way, Prov. xxii. 13 ; xxvi. 13.
A thorn hedge, Prov. xv. 19.
Thorns and briers, Ezek. ii. G.
Gates of brass, Ps. cvii. 1 G ; Isa. xlv. 2.
100 SCRIPTURE ITSELF THE ILLUSTRATOR.
Rough roads (implied in Deut. xxxiii. 26) ; Ps. xviii.
33 ; Eph. vi. 15.
Eccles. xi. 4. " He that observeth the wind shall
not sow," &c.
2 Tim. iii. 1. " In the last days perilous (xoXroi
difficult) times sliall come."
THE HISTORY OF ISRAEL at different times may
furnish a good illustration of the difficulties that
attend the Christian warfare. On leaving Egypt,
what could apparently seem more embarrassing than
their position 1 and before entering the promised
land, when the difficulty of conquest was enhanced
by their unbelieving fears, and the report of the
spies 1 See Num. xiii. 26 33. So in later times, as
in the days of Hezekiah, Isa. xxxvi. 37 ; of Asa, 2
Chron. xiv. 9 15 ; of Jehoshaphat, 2 Chron. xx.
1 30, and others.
THE HISTORY of many eminent saints similarly
shows that it is "no strange thing" to be dismayed
by real or imagined difficulty. How many have
shrunk back at first when called to undertake some
important mission, like Moses Gideon Elijah
Jeremiah Ezekiel ?
AFRAID OF SHADOWS. Our greatest fears often
arise from imagined difficulties ; which, when we go
forward in the strength of the Lord, prove to be only
shadows ! It is to be note. I, that the Anakims the
great giants at the thought of whom Israel trem-
bled, gave them really little opposition when they
entered Canaan!
HOW TO MEET DIFFICULTIEa
Take two examples
Num. xiii. 26 33; xiv. 1 10. Copy the noble
spirit of Caleb and Joshua, when the other spies
would have disheartened the people. See especially
xiii. 30 ; xiv. 8, 9.
SCRIPTURE ITSELF THE ILLUSTRATOR. 101
Nehemiah iii., iv., xii. 27. The building of the
wall of Jerusalem amidst the greatest opposition.
See Dedication.
FEAR NOT. See in Cone, the precious "Fear nots"
of Scripture. They are generally found as the pre-
paration and antidote for apprehended difficulty, or
felt discouragement.
1 Cor. xvi. 8, 9. "And there are many adver-
saries."
Difficulties dishearten the weak and timid. They bring out
the spirit of the brave. Difficulties make the man.
QUESTIONS.
Zech. iv. 7. "Who art thou, great mountain?"
Gen. xviii. 14; Jer. xxxii. 17. "Is anything too
hard for the Lord?"
Num. xi. 23. " Is the Lord's hand waxed short ] "
Isa. 1. 2.
Luke i. 34. How shall this be ?
ANSWER.
Luke i. 37. " With God nothing shall be impos-
sible."
Isa. lix. 1. " Behold, the Lord's hand is not short-
ened, that it cannot save," &c.
DOCILITY. See Hearing. See Cone, under teach
learn show reveal understanding know, &c.
The open eye, Ps. cxix. 18, "Open thou mine eyes,"
(marg. "reveal" take away the veil.)
The open ear, Ps. xl. 6 ; Job xxxiii. 1 6 , Isa. 1. 4, 5.
The open heart, Eph. i. 18, "the eyes of your heart
(as many ancient versions read) being enlightened ; "
Acts xvi. 14.
Ps. xxv. The response of a teachable spirit. The
Lord is ready to teach, see ver. 8, 9, 12, 14; there-
fore the meek pray to be taught, ver. 4, 5.
102 SCRIPTURE ITSELF THE ILLUSTRATOR,
Ps. cxix. Full of the spirit of docility. Nine
times does the prayer occur, "Teach me;" five times,
"Give me understanding ; " twice, "that I may
learn ;" once, "Make me to understand," and "open
thou mine eyes."
The Proverbs breathe throughout, the commendation
of docility " Buy instruction," xxiii. 23 ; " receive
instruction,'' L 3 ; " hear wisdom," iv. 1 ; " apply
thine heart unto instruction," xxiii. 12.
John vii 17. " If any man will do (is desirous to
do) his will, he shall know." " One must love," says
Pascal, "in order to understand."
Deut. xvii. 18, 19. By the Divine ordinance, even
kings were to take pains personally to write out the
law of the Lord, that they might read and learn and
obey it for themselves.
2 Pet.iii. 16. "The unlearned (Greek, unteachable)
wrest (the word means literally distort, as by a wrench)
the Holy Scriptures."
DOUBLEMINDEDNESS ALLIANCE WITH
EVIL. See Hypocrisy Lukewarmness Expediency.
Is LIKE a man with a double heart, Ps. xii. 2 ("a
heart and a heart," marg. with truth on the surface
and deception underneath) ; 1 Chron. xii. 33 compared
with ver. 38, men " of double heart " contrasted with
"perfect" and "one" (united) heart. "Ungodly
professors," says Cocceius, " have two hearts, two
lords, two ways, two ends." But of the godly man
it is said, " his heart is fixed," Ps. cxii. 1 ; yea, David
says it twice, " My heart is fixed, O God, my heart is
fixed," Ps. Ivii. 7 ; see Hosea x. 2.
Is LIKE "a cake not turned" half baked, half
dough, Hosea vii. 8 ; as Israel mixed idolatry with
the worship of God.
Is LIKE a speckled bird, Jer. xii. 9.
SCRIPTURE ITSELF THE ILLUSTRATOR. 103
Is LIKE a kingdom,, city, or house divided against itself,
that cannot stand, Matt. xii. 25.
VIEWED HISTORICALLY, it is easy to multiply in-
stances of the joining of evil with good, and the
results which necessarily follow.
" The mixed multitude " that went up with Israel
out of Egypt, Exod. xii. 38, were the means of lead-
ing Israel into lust and sin, Num. xi. 4 ; see the
same evil in Nehemiah's time, Neh. xiii. 3.
The mingled people, Jer. 1. 37 ; Ezek. xxx. 5.
The Samaritans, who " feared the Lord, and served
their own gods," 2 Kings xvii. 33, 34.
The Jews in their worship, joining the Mosaic ritual
with idolatry, 1 Kings xi. 33 ; intermarrying with
the Gentiles, though expressly forbidden, Deut. vii.
27 (cf. Samson, Judges xiv. 3; Solomon, 1 Kings xi. 1 ;
the people of Israel, the priests and the Levites, Ezra
ix. 1, 2 ; Jews marrying wives of Ashdod, Neh.
xiii. 23, 24) ; swearing by the Lord and by M^alchom,
Zeph. i 5. The common sin of Israel, especially in
their earlier history, was not that they wished to
renounce the worship of the one true God, but that
they were ready to add and join with this the worship
of Baal, and the many false gods of the nations that
were round about them; see 1 Kings iii. 3; xv. 14;
2 Kings iii. 2, 3 ; x. 1631 ; xii. 3 ; xiv. 3, 4. Of
this we have a good illustration in Micah's " house of
gods," Judges xvii. 5. " It would seem that Micah
wished to gain the favour of heaven, by combining
various kinds of worship. He had the ephod to re-
present the worship of the tabernacle of the Lord ;
the teraphim, to represent the objects of Syrian wor-
ship ; the graven image and molten image, to repre-
sent the objects of Canaanitish worship. All these
were united in a kind of pantheon, in the fancied
hope that, by conciliating all, he might not miss,
104 SCRIPTURE ITSELF THE ILLUSTRATOR.
somehow, at least, to gain the favour of heaven."
Bishop Wordsworth.
ILLUSTRATIVE TEXTS.
Lev. xix. 19. (Of. Luke v. 3639.)
" The original prohibition of mingling divers things may not
inaptly be regarded, as implying a command of ' simplicity and
godly sincerity ' in all things. It may fairly be accommodated
to the case of those who endeavour to reconcile the service of
God and mammon, or the pleasures of the world with those of
religion ; to unite works and grace in the matter of justification,
and to many other heterogeneous and unnatural commixtures."
Scott.
1 Kings xviii. 21. "How long halt ye between
two opinions?"
The idea is taken from a bird hopping recklessly about from
bough to bough, not knowing on which to settle, Dr. A. Clarke ;
or, according to others, from the unequal walk of a lame person.
Scott.
Ps. cxix. 113." I hate vain thoughts."
The word " vain " is not in the original, and the meaning
might be expressed, " I hate other thoughts thoughts which are
at variance with the one law I follow.'
Prov. xxviii. 18. " He that is perverse in his ways
shall fall at once.""
The Hebre v word for " ways," is in the dual form, and
means, properly, in two vxtyt. " He that endeavours to preserve
himself by fraud and deceit, though he can wind and turn, and
hath several shifts he thinks to save himself by, yet in one or
other of them he shall perish." Bithop Patrick.
Jer. in. 10. " And yet for all this her treacherous
sister Judah hath not turned unto me with her whole
heart, but feiynedly, saith the Lord."
Like Jehu, who ;< took no heed to walk in the law of the Lord
his God with all his heart, for (he, too, was treacherous) lie de-
parted not from the -in> of Jeroboam, who made Israel t sin,"
2 Kings x. 31 ; or, like Amaziah, " who did that which wan right
in the sight of the Ix>rd, but not with a i>erfect heart," 2 Chron
xxv. 2.
SCRIPTURE ITSELF THE ILLUSTRATOR. 105
Matt. vi. 24. " No man can serve two masters."
True, a servant may follow two masters, while they walk to-
gether, and strangers cannot judge which of the two he is engaged
to serve ; but if their roads part, it is then seen to which of the
two he belongs.
1 Cor. vii. 35." Without distraction."
Without being drawn in different ways. The meaning of the
Greek word (dTrepicrirdaTus) is exactly rendered by our English
word, "distraction."
James i. 8 ; iv. 8. " Double minded."
The cause and mark of instability and hypocrisy.
DOUBT.* See Unbelief.
Matt. xiv. 31. " Wherefore didst thou doubt ?"
? " a figurative word, taken either from a person
standing where two ways meet, not knowing which to choose ;
or from the tremulous motion of a balance when the weights on
each side are nearly equal" (Parkhurst.) The same word oc-
curs Matt, xxviii. 17.
Acts x. 20 ; Rom. iv. 20 ; James i 6.
Three texts, where the same Greek word is rendered by three
different English words : doubting staggering wavering.
Luke xii. 29. " Be not of doubtful mind."
Or, as in the margin, "Live not in careful suspense."
fiereuptfcffde a figure derived from "floating in the air."
(Robinson. ) Or, as others take it, from a ship tossed in a storm
upon the rising and falling waves, in continued unrest and per-
turbation.
DULNESS SPIRITUAL. See Blindness.
" Dull of hearing," Heb. v. 11 ; Matt. xiii. 15.
Foolish (dull of apprehension) " and slow of heart,"
Luke xxiv. 25.
Even under CHRIST'S TEACHING, it is marvellous to
trace the slowness of apprehension, so constantly re-
ferred to in the Gospels .'
106 SCRI1TUKK ITSELF THE ILLUSTRATOR.
Among the men of His time generally, it is amazing
how little His miracles and teaching seem to have
been understood, Matt xiii. 54 58 ; John xii.
3740.
Amongst His own disciples, Mark vi. 52, vii. 18,
viii. 17 21 ; Luke il 50 (His own parents), ix. 45,
xviil 34 ; John x. 6.
They so frequently took the literal sense of His
words, instead of the figurative, Matt. xvi. 6 11 ;
Luke xxii. 3638 ; John ii. 1922 ; iii. 3, 4 ; iv.
3133; vi 34, 52; xi. 11 13; xiv. 4, 5. They
fell into the same fault :igain, after having had the
truth clearly put before them once, see Luke ix. 46,
and xxii. 24.
They clung so pertinaciously to the expectation of
Christ's introducing a temporal kingdom, Matt. xx.
20, 21 ; John vi. 15.
They preferred so few requests for directly spiritual
blessings (Luke xvii. 5 is almost the only instance) ;
whilst they would at times have stayed Christ's hand
of mercy, Matt. xv. 23 ; Luke ix. 54 ; frustrated
Christ's work of suffering, Matt. xvi. 22 ; or limited
Christ's ministry of benevolence, Luke ix. 49, 50.
Isa. i. 3 ; Jer. viii. 7, &c. The natural instinct of
the lower animals is often adduced as a humiliating
reproof to human dulness.
Cf. the frequent strain of many of the Psalms and
other parts of Scripture, stirring up the cold heart to
" awake," and shake off apathy and sloth !
DUTY.*** See Obedience Pnvilege.
" DUTIES are ours, results are God's," see Exod. xxiii.
24, '25 ; 2 Sam. x. 12 ; 1 Chron. xix. 13.
" The path of duty is the ;)ath of safety." " Never
expect God's blessing out of God's way."
See Gen. xxxi. 3. "Return. I will be wiih
SCRIPTUEE ITSELF THE ILLUSTRATOR. 107
thee," followed by xxxii. Oh, how happy are they
who go on God's errands.
1 Kings xiii. The "man of God" that came to
Bethel ; in the way of duty, he had no fear, even to face
the king, and the Lord protected him. Out of the
path of obedience, how soon was he overtaken by
God's judgment !
Flying from the place and way of duty brings
chastening and sorrow: Abraham Hagar Dawd
Elijah Jonah.
Matt. x. is Christ's ordination charge to the twelve.
In chap. xi. 1 we read, " He made an end of com-
manding." Christ's commissions are Christ's com-
mands.
Duty goes side by side with privilege. It runs
throughout the whole Scripture, see 2 Cor. vi. 16,17,
vii. 1 ; Prov. iil 5, 6 ; Col. ii. 6, 7, iii. 1 ; Heb. xii.
11, 12.
The LORD JESUS. See Zeal Obedience.
Isa. 1. 4. " He wakeneth morning by morning."
The beautiful figure of a child wakened every morn-
ing to receive the commands and instructions of
the father. " He wakeneth mine ear to hear as the
learned" (or as an instructed person.)
EAENESTS.
The firstfruits, under the Mosaic dispensation, were
recognised as the earnest of the whole produce of the
corn and oil, wine, wool, &c. The figure is applied
to the firstfruits of the Church, James i. 18; "the
firstfruits of the Spirit," Rom. viii. 23 ; and to Christ,
the firstfruits of resurrection, 1 Cor. xv. 23.
The grapes of Eshcol, Num. xiii. 23, 24. The rich
clusters carried by the spies, as an evidence of the
fertility and fruitfuluess of the land of promise.
The " little cloud .... like a man's hand" 1 Kings
108 SCK11TUKK 1TSKLF THK 1LLUSTKATOR.
xviii. 44, rising on the horizon, which Elijah well
knew to be the sure harbinger of "abundance of
rain."
Christ's breathing on the disciples, after the resurrec-
tion, was a kind of earnest of Pentecost.
The " many bodies of the saints which slept" being
raised with Christ " after his resurrection," Matt,
xxvii. 52, 53, may be regarded as a kind of pledge
and earnest of the power of Christ's resurrection.
" We which have believed do enter into rest" Heb. iv. 3,
xii. 22. Even now, believers have sweet foretastes of
eternal bliss. True faith begins the enjoyment of
"everlasting life" on earth, John iii. 36. Grace is
the earthly entrance into heavenly glory, 1 John iii. 2
the bud here, the full flower hereafter.
ENMITY AGAINST GOD AND GOODNESS. See
A lienaiion Rebellion Rejection.
Gen. iii. 15. From the very first promise, the
enmity between the serpent and his seed, and Christ
and His seed, was foretold.
Gen. iv. 5. " And Cain was very wroth, and his
countenance fell." So Cain's enmity rose, and see
the end, 1 John iii. 12, 15 ; ii. 911.
1 Sam. ii. 30." They that despise me" Acts xiii.
41.
Ps. 1. 17. " Thou hatest instruction." The Prayer-
Book version is, " Thou hatest to be reformed." Cf.
Jer. xxxvi. 23.
Kzek. xxv. 15. "The old hatred" against the
Tumi's land.
Amos v. 10. Hatred of reproof, Isa. xxix. 21.
Acts vii. 54. " They were cut to the heart (the
(Jreck means, as witli a saw), and gnashed on him
with their teeth."
Rom. i. 26. " And as they thought fit to cast out
SCRIPTURE ITSELF THE ILLUSTRATOR. 109
the acknowledgment of God, God gave them over to
an outcast mind." Conybeare and Howson. Ver. 30,
" haters of God."
Eom. viii. 7. " The carnal mind (the minding of
the, flesh, marg.) is enmity against God;" "enmity,"
which implies a hatred deeply seated, irreconcilable
with subjection to the law of God, so long as it governs
the heart and mind ; for " it is not subject," &c.
Eph. ii. 15. " Having abolished in his flesh the
enmity;" ver. 16, "having slain the enmity thereby"
(marg., "in himself.")
MANY of the bitterest enemies of Israel were de-
scended from near relations, the Edomites, Am-
monites, Amalekites, Ishmaelites, &c. ; see such a
group in Ps. Ixxxiii. 6 8.
Tobiah, one of the chief opposers of the building
the wall of Jerusalem, was himself an Ammonite of
the mixed race half Sodom, half Lot. He was
" allied " to Eliashib, the high priest, Neh. xiii. 4 ;
and his son was married into a godly Jewish family,
vi. 18; yet all his sympathies were against Israel,
he was in league with Sanballat, iv. 3, 7, 8 ; vi. 1.
CHRIST, ENMITY against. See Rejection of Christ.
The enmity of the Jews against Christ is marked
as a growing enmity, first murmuring, then speaking,
and laying in wait to entrap His words, then consult-
ing together to put Him to death, then with unfeel-
ing insult and cruel mockery " killing the Prince of
Life."
John xv. 25. " They hated me without a cause,"
cf. vii. 19 ; x. 32.
John iii. 20. Hating the light.
John vii. 7. Hating reproof, Luke xvi. 14; xx. 19.
Luke xix. 14. " His citizens hated him, . . say-
ing, We will not have this man to reign over us."
John ix. 22; vii. 13; xii. 42.
110 SCRIPTURE ITSELF THE ILLUSTRATOR.
Even Christ's miracles of mercy were often the
occasion of bitter hatred against Him, as in
John v., healing the impotent man at the pool of
Bethesda, was made the occasion of opposition at the
time. ver. 10, 16, 18; and a long while after, vii.
1423.
John ix., curing the blind man, ver. 16, 22.
John xi., raising Lazarus from the dead, ver.
4648, 53, 57; and see xii. 10, 11.
ENVY.***
Is " as rottenness in the bones," Prov. xiv. 30.
What rust is to iron, and mildew is to corn, and the moth is
to the cloth it breeds in, that is envy to the unhappy heart in
which it dwells. It is " the deadly nightshade," which produce*
nothing but rank poison ; "the poisonful herb," which spreads
nothing but death. See what an apostle says, James iii. 16.
A fire, Ps. xxxvii. 1 ; Heb., ''inflame not thyself."
The evil eye, Prov. xxiii. 6; xxviii. 22; Matt vi.
23 ; xx. 15.
" Envy is the devil's evil eye, as hypocrisy is the devil's cloven
foot ;" see 1 Sam. xviii. 9, "Saul eyed DavidL"
How soon envy rose in the world.
" The first instances that we have of sin are Adam's pride and
Cain's envy. The first man was undone by pride, and the second
debauched by envy. The whole world, though otherwise empty
of men, could not contain two brothers, when one was envied.
Pride gave us the first merit of death, aud envy the first instant t
of it ; the one was the mother, the other the midwife, of human
ruin." Afanton.
The folly of envy, see 1 Cor. xii. 15 23.
The foot envying the hand, or the ear envying the eye.
Freedom from envy. It is beautiful to observe how
some eminent saints have been marked by freedom
from envy, as Moses, Num. xi. 27 29 ; Samuel,
1 Sam. xv. 11, 35; Jonathan, 1 Sarn. xxiii. 17, IS;
SCRIPTURE ITSELF TUK ILLUSTRATOR. Ill
John the Baptist, John iii. 30; Peter, 2 Pet. iii. 15,
16; Paul, Phil. i. 1518; the Apostles, Gal. i. 23,
24.
It is one mark of angelic perfection, frequently
noticeable in their ministrations to the "heirs of
salvation."
EXPEDIENCE CARNAL.*
It should well be considered, how often we find
carnal expedience followed with disastrous results,
especially in the histories of godly persons.
Abraham twice tried to induce Sarah to equivocate,
Gen. xii. 10 13; xx. 5; and brought upon himself
thereby the rebuke of a heathen king, and might, but
for the Lord's intervention, have been involved in
serious disaster.
Sarah tried to hasten the fulfilment of the promise
of a child, by persuading Abraham to take Hagar,
Gen. xvi. 2. It brought upon her Hagar's contempt,
and ultimately led to Hagar's flight, besides bringing
trouble between herself and her husband.
Rebekah and Jacob, Gen. xxvii. How cunning was
the plot Rebekah laid to obtain the blessing for Jacob,
by deceit, to which Jacob consented ! Her deceit
ended in the hatred of Esau, in Jacob's being an exile
for twenty years ; and Rebekah never saw her favourite
son again, after he left his father's house.
Aaron, in the matter of the golden calf, Exod.
xxxii., when he asked for the golden earrings of the
people to be brought to him. Some think it was in
the hope that, by this expedient (which, perhaps,
he imagined they would be unwilling to comply with),
he should check them from proceeding to further evil.
If so, his carnal policy signally failed.
Gibeonites, Joshua ix.
Ahab's attempt, by disguising himself, to escape
112 BCR1PTUKK ITSELF THE ILLUSTRATOR.
the judgment threatened by Micaiah, only exposed
Jehoshaphat's life to danger, and failed to preserve
his own, 1 Kings xxii. 30 37.
Jeroboam. God promised, when He raised Jero-
boam to the throne, to make his throne as secure as
David's, on condition of Jeroboam's obedience, 1 Kings
xi. 38. But Jeroboam, not trusting God, thought he
would secure it better by his own crafty policy.
Thus "wise to do evil, but to do good having no know-
ledge," he and his family were soon cut off, 1 Kings
xv. 29, and his name branded with perpetual infamy,
2 Kings x. 31 ; xiii 6 ; xiv. 24 ; xvii 22.
Jehoshaphat, by marrying his son Jehoram to
Athaliah, daughter of Ahab, it seems likely Jehosha-
phat hoped to unite the two kingdoms of Israel and
Judah, or, at least, make a durable peace. The ex-
pedient failed, 2 Kings via. 16 18.
Jezebel's plot to procure Naboth's vineyard by his
death, brought the just retribution of her own death,
1 Kings xxi. 23 ; 2 Kings ix. 36.
Hezekiah's paying a bribe to the king of Assyria
only impoverished himself, and was of no avail,
2 Kings xviii. 14 17.
Caiaphns, in condemning our Lord, sacrificed justice
to expediency. His hope was, by this stroke of policy,
to turn aside the ruin of his country by the Romans,
Johii xi. 49, 50. The result was, to bring the very
ruin he sought to avert.
Pilate, by scourging Christ, hoped to pacify the
Jews, and wash his hands from the blood of an inno-
cent man, John xix. 1.
St. Paul. It is the opinion of many that St.
Paul acted too much from expediency, in Acts xxi.
18 26. Certainly the result, so far from being
what he desired, was the occasion of his predicted
sufferings.
SCRIPTURE ITSELF THE ILLUSTRATOR. 113
EXPERIENCE, PERSONAL, THE BELIEVER'S.**
See Appropriation Faith.
Is EXPRESSED in various ways
Trying. The Lord Jesus is the foundation stone,
precious and il tried " tried by the experience of the
saints of all ages, Isa. xxviii. 16. " The words of the
Lord are pure words," like " silver tried " in the crucible,
"purified seven times," Ps. xii. 6. The gospel of
God's grace is like " gold tried in the fire," Rev. iii.
18. The saints find God's promises always true, and
God's judgments always right.
Proving, by personal realisation and heart experi-
ences, Eccles. vii. 23 ; John iv. 42 ; Rom. xii. 2 ;
Eph. v. 10.
Seeing a step beyond "the hearing of the ear,"
Job xlii. 5 ; Ps. Ixiii. 2 ; xlviii. 8 ; 1 John i. 1.
Tasting the relish and sweet savour of spiritual
blessings, Ps. xxxiv. 8 ; Heb. vi. 4 ; 1 Pet. ii. 3.
Exercised in discerning, Heb. v. 4; xii. 11.
Learning Phil. iv. 11, "I have learned" (literally,
being initiated, as certain persons were, anciently,
into the secrets of the heathen mysteries).
Knowing "I know" "we know," &c., the em-
phatic utterance of assured belief, which occurs so
frequently, Job xix. 25 ; 2 Tim. i. 12 ; 2 Cor. v. 1 ;
Gal. iv. 9 ; 1 .John iv. 6, 16 ; Heb. x. 34 ; Phil, i. 9
Col. i. 6, &c.
By tracing these and similar words in the Cone.,
much light may be thrown upon the important sub-
ject of the saints' assurance and confidence of faith.
THE REMEMBRANCE OF THE PAST.
The Book of Psalms owes to this much of its spiri-
tual value. It is a record of the heart experiences of
many tried saints, who themselves learnt wisdom
from their deep trials of faith and patience.
Gal. ii. 13. When, through Peter's error, Barna-
H
114 SCRIPTURE ITSELF THE ILLUSTRATOR.
has was " carried away." Some writers have thought
that in the transition Peter makes in 1 Pet. ii.
18 24, the remembrance may have crossed his
mind of the servants in the hall, before whom he
quailed !
WHAT HAS THE LORD DONE FOR ME?
Mark, on reading the Psalms, how at times the
psalmists pass from what the Lord does for men in
general, to what He has done for them personally.
See Ps. iv. 3. " The Lord hath set apart the godly
for Himself: the Lord will hear when / call unto
Him ; " cxvi. 6 " The Lord preserveth the simple :
I me."
Ps. xxxvii. a psalm of experience the testimony
of an old man's faith. See ver. 25, 35 40.
John iv. 39 42. Samaritan testimony.
"Come see," wan the woman's testimony, when she had
herself seen and heard. ' ' Now we believe," was the neigh-
bours' testimony, on the same ground of their own experience.
Rom. v. 4. "Patience worketh experience;"
rather, the grateful approval of our faith and trust
Heb. v. 13. "Unskilful" "hath no experience"
(marg.)
There is generally a close connexion Iwtwecn these two ;
where there is little or no experience, we look in vain for much
skilfulnt-Ks in the wo rd of righteousness.
St. PauFs frequent references to his conversion and
previous life are a standing testimony to the depth of
his convictions ; whilst the tone and style of his
epistles show how deeply he had learnt by experi-
ence in himself to comfort and counsel others, 2 Cor.
L 3 6 ; Acts xxii. 121 ; xxvi. 923; 1 Cor. xv.
8, 9; Gal. L 1324; Phil. Hi. 411; 1 Tim. i.
216.
Si. Peter's Epistles derive an additional force and
SCRIPTURE ITSELF THE ILLUSTRA'J OR. 115
beauty if read as the remembrance of Peter's history.
Cf. 2 Pet. ii. 1. "Even denying the Lord that
bought them," with Peter's own denial ; 2 Pet. iii 17
"led away" the very word used, Gal. ii. 13.
EXTREMITY, DELIVERANCE IN. See Trial oj
Faith.
" Man's extremity is God's opportunity."
Gen. xxii. 14. "JEHOVAH-JIREH:" "In the mount
of the Lord it shall be seen : " or " In the mount the
Lord will provide."
Deut. xxxii. 36. "When He seeth that their
power is gone."
Ps. xii. 1 5; xxvii. 10, 13; cvii. 18, 19; cxvi.
3, 4 ; cxix. 87 ; cxxx. 1, &c.
The Book of Psalms is full of expressions of deliverances out
of the extremity of danger. See Cone, under such words as
darkness depths pit floods sorrows death bowed down,
&c. Some of these expressions may be regarded as the words
of the Lord Jesus ; and in others, it is generally observable that
the psalms which describe the deepest darkness, end in light.
Isa. xxxiii. 10, after 79; lix. 1619, after
11 15; Ezek. xxxvii. 1 13.
What representation could be more hopeless than a vast num-
ber of dry bones, lying bleached and scattered in an open valley !
Yet from a case so hopeless, will the life of God come to Israel ;
and so does it come to every dead and quickened soul !
Zech. iii. 2. " A brand plucked out of the tire,"
already scorched and barely saved. What can be
nearer destruction ?
2 Cor. i. 8, 9. " Pressed out of measure, above
strength," even to despair !
But there was hope. We reproach our past experience if we
distrust God for the future. He hath " delivered " He " doth
deliver " and " He will yet deliver."
116 SCRIPTURK ITSELF THE ILLUSTRATOR.
THE LIGHTED VALLEY.
Pa. xxiii. 4 ia too commonly confined to the believer's aj>-
proach to death. But the expression "The shadow of death,"
where it occurs elsewhere, more frequently refers to the ex-
tremity of darkness and terror in thts world. See Job iii. 8 ;
xxiv. 17 ; xxxiv. 22 ; Pa. xliv. 19 ; cvii. 14, &c, ; though also
to the chill darkness of the grave, as in Job x. 21 ; xxxviii. 17.
Pa. xxiii. 4, means, There ia no darkness so deep, no danger so
extreme, but th Lord can turn darknesa into light, Micah
rtt.8.
EXAMPLES.
Abraluim. God spared Abraham from actually
offering up his treasured child ; hut to what an ex-
tremity was he first brought. The knife was uplifted,
and one moment more would have been too late !
But that moment was enough! Gen. xxti. 10 12;
Rom. iv. 18.
Israel. How often were they delivered in times
of extremity ?
In Effjqit, when Pharaoh's cruel edict against the
male children was well-nigh executed ; when they
were oppressed and crushed to the lowest point be-
fore they left the house of bondage.
In tlie wilderness, when at times they suffered from
thirst or other trials ; when they were bitten by fiery
serpents ; smitten by the plague ; it was generally in
the extremity of distress that deliverance came ; fre-
quently it was not till then that they cried to the
Lord. See Ps. Ixxviii. 34 ; cvii 6, 13, 19, 28.
In Canaan, many times, as under Hezekiah, when
the Lord interposed in the hour of danger, Isa.
xxxvii. 36.
In Babylon. The very last year of the predicted
evenly came before any signs of deliverance appeared,
Dan. ix. 1,2; and meantime the crafty design of
Hainan had almost extirpated the whole nation. The
gallows was erected for pious Mordecai before the
Lord interposed to break the snare.
SCRIPTURE ITSELF THE ILLUSTRATOR. 117
In the time of Jacob's trouble, still to come, Jer. xxx.
7; Dan. xii. 1, before the advent, when sufferings
unparalleled shall befall Israel, " he shall yet be saved
out of it."
THE LORD JESUS. It is particularly observable
how frequently the Lord manifested His mighty
power in cases of the greatest extremity ; as in many
of His miracles, when other means had been tried
without avail, Luke viii. 43, 48 ; when death had
already seized its prey, Luke viii. 49, 50 ; vii. 12, 15 ;
John xi. 39, 43 ; as when He came to the disciples
in the storm at sea, in "the fourth watch of the
night." Matt. xiv. 25, when their ship was already
full, and they were in jeopardy ; and in other cases.
FAITH.*** See Appropriation Experience
Trust.
The Greek word for faith is derived from the verb
meaning to persuade ; passive, to be persuaded to
believe.
The Hebrew word (from which our word Amen is
derived) originally had the idea of leaning upon, as
on a prop or foundation. So Gesenius renders Isa.
xxviii. 16, "He that buildeth (upon this foundation)
shall not flee away."
EMBLEMS.
A shield, Eph. vi. 16.
A breastplate, 1 Thess. v. 8.
A grain of mustard seed, Matt. xvii. 20 ; one of the
smallest of seeds, but containing the germ of a full-
sized tree, see Matt. xiii. 32.
The true nature and office of faith are clearly illus-
trated by the many
EXPRESSIONS which are used as synonyms.
Faith is repeatedly spoken of as
Believing, especially by St. John, in whose gospel
118 SCRIPTURE ITSELF THE ILLUSTRATOR.
it occurs about eighty times ; as receiving testimony
being persuaded fully persuaded seeing looking
coming apprehending comprehending taking
hold embracing feeding resting trusting. See
Cone, under these and similar words.
Heb. xi. 1 one of the few definitions given in
Scripture " Now faith is the confidence of things
hoped for, the evidence of things not seen," (Alford.)
"The confident expectation- -the powerful conviction,"
(Doddrldge.) The Greok word for " substance" pro-
perly means a foundation a prop on which some-
thing can stand and be supported.
Rom. x 10. Faith is the belief of " the heart."
Matt, xvi 8 ; Mark viii. 1 7. Faith is the trust of
the heart more than the mere intellectual apprehen
sion.
We may illustrate the nature of faith by the case of Elijah,
1 Kings xviii. 41, 43 " Get thee up," said the prophet to Ahab
after his victory, "for there is a sound of abundance of rain."
How could Elijah know that ? That there was no sign in na-
ture, appears from his servant's testinv ny. The servant said,
when he looked to the horizxm, "There is nothing." But the
man of God had " the evidence of things not seen." He had
faith in the promise of Jehovah, and therefore his ean were
open, and he viewed what was coming as if it already had
come.
HISTORICAL ILLUSTRATIONS.
The hyssop used to sprinkle the blood of the paschal
lamb, and the blood of the sacrifices, has often been
regarded as an emblem of faith applying the blood of
Christ to the soul.
Laying the hand on the liead of the sacrifices was the
appointed sign of the confession of sin ; and no leas
of the offerer's faith in their transference to the vic-
tim, and the blessings to be obtained by substitu-
tion.
Looking to the brazen serpent the simple means by
which the Israelites were cured. What could be
SCRIPTURE ITSELF THE ILLUSTRATOR. 119
easier ? Those who could not walk, could at least
lift up the eye and look !
Christ's miracles were frequently wrought after
Christ had first required some evidence of faith ;
sometimes to do what seemed impossible ! " Stretch
forth thine hand," He said to the man whose hand
was withered, Matt. xii. 13. "Go, show yourselves
to the priests," was His charge to the lepers, Luke
xvii. 14, when yet they were still leprous.
St. JOHN'S GOSPEL. Each of the gospels might be
read with profit, as affording illustrations of faith ;
perhaps St. John's especially (see John vi.), where
the office and work of faith are set forth by so many
figures : coming to Christ seeing feeding eating
His flesh and drinking His blood, &c. all synony-
mous with believing on him. An old writer (Adams)
says, St. John treats in his Gospel especially of faith ;
in his Epistles of love ; and in the Revelation of hope.
THE GOLDEN THREAD. Faith is the golden thread
that runs through the many-linked chain of Chris-
tian graces. The Christian's life is the " life of
faith," as it is written, " The just shall live by faith,"
Rom. i. 17 ; Gal. iii. 11 ; Heb. x. 38. We " stand"
we " walk" we " fight" we " resist" we "over-
come" by faith. The duties and privileges of the
Christian's life derive their energy and vigour from
the energy of faith hence we read of " the prayer of
faith;" "the hearing of faith;" "the obedience of
faith;" "the work of faith;" "the unity of the
faith ;" " the joy of faith ;" the " profession of faith;"
the " measure and proportion of faith ;" " the righte-
ousness of faith ;" the " assurance of faith."
THE MASTER GRACE. Faith may be rightly called
a master grace ; from it the other graces take their
rise. Faith stands first in St. Paul's trinity of graces,
1 Cov. xiii. 13; it is the foundation of St. Peter's
120 SCRIPTURE ITSELF THE ILLUSTRATOR,
spiritual temple, 2 Pet. L 5 7 ; it frequently takes
the lead, as in such passages as Rom. v. 1 5 ; 1 Thess.
L 3 ; Heb. x. 22 24. In our Lord's miracles, though
other graces were seemingly more prominent, it was
faith that drew forth His especial commendation. The
centurion was eminent for his humility ; the Syro-
phtenician for her importunity ; Bartimaeus for his
earnestness. But these were the results. It was
"faith" the Master commended. Faith was the
moving power, and therefore faith received the crown
" woman, great is thy faith ;" " 1 have not found
so great faith ;" "Thy faith hath saved thee," &c.
It was a quaint conceit of St. Bernard to compare religion to
a vine, whereof faith is the root, virtues are the branches, good
works the grapes, and devotion the wine.
THE POWER OF FAITH.
See what faith can do. Even weak faith is able to
remove " mountains," Matt. xvii. 20 ; and to plant in
the sea uprooted trees, Luke xvii. 6. See what strong
faith is in Abraham, Rom. iv. 19 22 ; in Stephen,
" full of faith and power ;" in the noble heroes of
Heb. xi. Christ imputes a kind of omnipotence to
faith, Mark ix. 23. See Trial of Faith.
The difference between weak faith and strong faith is well
expressed in the contrast between our two Englitth words, so
closely allied in derivation to the common word/at^, d'fndeuce
and coytfidence.
FAITH NOT ALONE.
James ii. 17. " Faith without works is dead.'
1 Cor. xiii. 2. " Faith without charity is vain '
" YE of LITTLE FAITH."
This gentle rebuke of our Lord occurs four times
in St. Matthew's Gospel vi 30, viii. 26, xiv. 31,
xvi 8.
QUESTIONS about FAITH
" Hast thou faith!" Rom. xiv. '22 ; " Where is yonr faith T"
SCRIPTURE ITSELF THE ILLUSTRATOR. 121
Luke viii. 25 ; " How is it that ye have no faith ?" Mark iv. 40 ;
"Dost thou believe ?" John ix. 35; "How can ye believe?"
John v. 44, 47 ; " Do ye now believe ?" John xvi. 31 ; " When
the Son of man cometh, shall He find faith on the earth ?"
Luke xviii. 8.
FAITH, TRIAL OF. See Affliction, Benefit of Diffi-
culties Extremities.
Is LIKE the testing of
Silver in the fining pot, Prov. xvii. 3.
Gold in the furnace, 1 Pet. i. 7. A beautiful image ;
only in one point there is a most important differ-
ence, gold, though the purest of metals, is not in-
creased in the furnace; but faith, by being tried,
" groweth exceedingly."
EXAMPLES.
Noah commanded to build an ark. A strange work,
which had never been done before ; a work of im-
mense difficulty, toil, and patience; exposed to the
ridicule of that unrighteous age ; and then, when the
ark was finished, he was told to enter it, when there
was no sign of the threatened flood ; nor was he told
how long it might be before he was released from
his confinement. What a test of " the obedience of
faith ! "
Abraham, of all the early saints, was, perhaps, tried
the most, so many times, and so severely.
(1.) In the charge to leave his native land and
kindred, and go to a land which the Lord would
show him (it was not said at first," which I will give
thee") Gen. xii. 1. No place was named no dis-
tance mentioned no time of his prospective sojourn
intimated. He was to go forth, " not knowing whither
he went," Heb. xi. 8 ; and he had no inheritance in
it, and no child, Acts vii. 5.
(2.) In the promise given of a " seed " which
should inherit the land, when the Canaanite was
122 SCRIPTURE ITSELF THE ILLUSTRATOR.
then in full possession, Gen. xii. 6 ; xiii. 15 ; and he
had no heir (xvi. 1) for more than twenty years ; and
both he and Sarah were advanced in years when tho
promise was more definitely renewed, Gen. xviii
1014 ; Rom. iv. 18 21. See Promises.
(3.) In the strange command, when the promised
seed was given at last, and had grown, to offer him
for a burnt offering in the land of Moriah, Gen. xxii.
1 , 2 ; a command apparently contrary to all known
laws of affection, reason, revelation, and against
God's own promise of the seed's inheriting the land.
What trial could well be greater?
Isaac and Rebekah, having no child for twenty years,
Gen. xxv. 20, 21.
Abraham, Isaac, and Jacob. It is not a little re-
markable that there was a famine in the days of each
of the honoured three, Gen. xii. 10; xxvi. 1 ; xli.
54 ; xliii. 1. Thus were they not only called to
wander in a strange land, but almost driven from it
by want of sustenance.
Israel, tried by their hard bondage in Egypt, and
their wanderings in the wilderness, and at their en-
trance into Canaan ; see Deut. viii. 2, 3. What a
strange command it seemed, Exod. xiv. 15, "Go
forward !" "as if there had !><en a fleet of transport
ships ready for them to embark in!" So the Lord
tried their faith by leading them about, at times to
places like Rephidim, where there was no water,
Exod. xvii. 1.
Job, the patriarch, pre-eminent for unparalleled ac-
cumulation of trials, met with almost unexampled
fortitude; see Job i. 622 ; ii. 10; xiii. 15.
Elijah, the subject of many severe trials of faith.
During the time of famine sent to Cherith (which
means drought, as if it dried up sooner than other
brooks), and when that was dried, ordered to go to
Zarephnth, a Gentile city, nearly a hundred miles oft.
SCRIPTURE ITSELF THE ILLUSTRATOR. 123
in the very region where Jezebel came from, and
find support there from a widow woman, whose name
and residence were not foretold him. So, afterwards,
through his life.
Philip. In a later time, what a trial of faith it
cannot but have been to Philip to be called from
Samaria, where his ministrations had been so blessed,
to go forth "towards the south " by a desert road, not
knowing to what it might lead him ! Acts viii. 26.
The Lord Jesus in His miracles wns wont frequently
to require some evidence of faith in the person healed,
as when he bid the lepers go and show themselves
to the priests as cleansed, when as yet they were not
cleansed, Luke xvii. 14 ; when He bid .the man with
a withered hand, " stretch forth thine hand," Matt,
xii. 13; and commanded the man sick of the palsy to
take up his bed and walk, ix. 6 ; when He bid
Peter let down the net, after the whole night's
fruitless toil, Luke v. 4, 5 ; when He bid the disciples
give the vast multitude to eat, Mark vi. 37. The
Lord .tried the faith of others by apparently seeming
to disregard their cry, as with the woman of Syro-
phcenicia, Matt. xv. 21 26 ; and by the almost
greater trial of suspense and delay, as in the case of
Jairus, Mark v. 22 36 ; and Mary and Martha,
John xi. 5, 6. See also such cases as the nobleman
whose sick son Christ healed by word, without going
down to see him, John iv. 46 53.
In all these examples, and others which might be
adduced, it is most encouraging to remember the
abundant reward which has been given to faith,
which, when tried, has endured the trial. See James
i. 3, 4, 12; 1 Pet. i. 7; iv. 12.
GREAT FAITH is frequently tried the most severely.
Just as with the Syrophoenician woman, the greater
her earnestness, the more the Lord seemed to try it.
At first He was silent, then He calls the Jews His
124 SCRIPTURE ITSELF THE ILLUSTRATOR.
" sheep," and says that He was only sent to them ;
then He calls them His children, and the Gentiles
"dogs;" and on the apparent rebuff, the woman
framed her urgent plea, and the power of faith pre-
vailed.
FAITHFULNESS DIVINE.
EMBLEMS.
A rock, the representation of stability and endur-
ance, Deut. xxxii. 4 ; 2 Sam. xxiii. 3 ; Ps. xcii. 15.
A shield or truckler, Ps. xci. 4 ; xviii. 30.
The rainbow, the " faithful witness in heaven," Ps.
Ixxxix. 37.
Very blessed assurances are given us of the Divine
faithfulness. It is
Firmer than the strong mountains, Isa. liv. 10 ; more
fixed than the sun and moon and ordinances of heaven,
Jer. xxxi. 35, 36 ; of day and night, xxxiii. 20, 21, 25,
26 ; than the very existence of the heaven above and
earth beneath, with them that dwell therein, Isa. li.
6; Matt. v. 18; . . . more certain than any earthly
parents' love, Isa. xlix. 15, 16 ; reaching to the clouds,
Ps. Ivii. 10.
THE GOD OF TRUTH, Ps. xxxi. 5 ; Isa. Ixv. 16 ; see
Cone. Faithful. Isa. xlix. 7; 1 Cor. i. 9; x. 13;
1 Pet. iv. 19. How different to the undependable-
ness of man ! Num. xxiii. 19.
THE LORD JESUS " the way and the truth" John
xiv. 6 ; " faithful and true," Rev. xix. 11;" the
faithful and true witness," i. 5; iii. 14; "the Amen,"
iii. 14;" the surety (guarantee) of a better testa-
ment," Heb. vii. ID, 22 ; compassed with faithful
ness as a " girdle," Isa. xi. 5.
THE LORD'S OATH. What stronger asseveration
than this could be given of Divine faithfulness?
SCKIPTUKE ITSELF THK ILLUSTRATOR. 125
" The Lord hath sworn, and will not repent," Ps. ex.
4 ; Deut. vii. 8 ; ix. 5 ; Ps. cxxxii. 1 1 ; Isa. xxxi. 2 ;
and how? By what can God swear? "Because He
could swear by no greater, He sware by Himself,"
Heb. vi. 13; see Gen. xxii. 16; Isa. xlv. 23; see
Cone, under "As I live;" "He hath sworn by His
holiness" (the essential attribute, which is the founda-
tion of the covenant, Ps. Ixxxix. 34, 35) ; by " His
right hand," Isa. Ixii. 8; by " His great name,"Jer.
xliv. 26; by "the excellency of Jacob" (probably the
Temple), Amos viii. 7; "in truth," Ps. cxxxi. 11; "in
His wrath," Heb. iii. 11.
THE LORD'S FAITHFUL REMEMBRANCE. "The
Lord remembered " Noah, Gen. viii. 1 ; Sarah, xxi. 1 ;
Abraham, xix. 29 ; His covenant with Abraham,
Isaac, and Jacob, Exod. ii. 24 ; vi. 5 ; Ps. cv. 8, 42 ;
cvi. 45; Luke i. 54. What a contrast to the for-
getfulness of man ! The chief butler forgot Joseph,
Gen. xl. 23 ; Ahasuerus forgot Mordecai, Esther vi.
3 ; the delivered city forgot the wise man, Eccles. ix.
15 ; God cannot and will not forget, Heb. vi. 10 ; He
will perform His word, Gen. xxvi. 3 ; Joshua xxiii. 1 4,
15 ; Ps. cxi. 5 ; Micah vii. 20, &c.
Never leaving, forsaking, nor forgetting, Gen. xxviii.
15 ; Deut. iv. 7, 31 ; 1 Sam. xii. 22 ; 1 Chron. xxviii.
20; Ps. xciv. 14; Isa. xliv. 21 ; xlix. 7.
Ps. Ixxxix. A psalm testifying to the faithfulness
of God. Fourteen references occur of this at ver. 1,
2, 3, 4, 5, 8, 16, 24, 28, 33, 34, 35, 37, 49.
Isa. Iv. 3. "The sure mercies of David." "Sure,"
not always swift, but ever " sure."
1 Kings vii. 21. The two pillars in Solomon's
temple Boaz (in Him is strength), and Jachin (He
will establish) were probably meant as symbols, that
the counsels and purposes of God are faithfulness and
truth.
126 SCRIPTURE ITSELF THE ILLUSTRATOR
Ps. cxix. 89. "For ever, Lord, thy word is settled
in heaven."
Luther had this text written in charcoal upon the walls of his
chamber, and embroidered on the dress of his servants.
Ps. cxix. 160. " Thy woiJ is true from the begin-
ning."
Dr. A. Clarke would translate this, "true from the first
word."
Rom. xi 29. " The gifts and calling of God are
without repentance."
" God may will a change," as the old writers say, " but He
can never change His will."
2 Tim. ii. 19. "Nevertheless, the foundation of
God standeth sure."
Amidst all the upheavings of a restless world, and all the
errors of a distracted Church, the rock of truth remains stead-
fast for ever. The notions of men nre constantly changing ; the
founders of systems pass away ; but " the foundation of God
standeth sure. " The truth the word the promises the cove-
nant of an unchanging God, are as sure as Ho is faithful.
FAMILY RELIGION.*
There are few families of whom we read in Scrip-
ture, in which every member was really godly. There
was the family of Amram and Jochebed (including
Moses. Aaron, and Minain) ; and the happy home
of Bethany, where Mary, Martha, and Lazarus lived ;
and we read also of Zacharias and Elizabeth, who
"were both righteous." Luke i. 6 ; and of Mary, with
John Mark, in Jerusalem, Acts xii. 12; besides whole
households who believed as the nobleman's at Caper-
naum, John ix. 53 ; and the jailer at Philippi, Acts
xvi 34. Yet these are but few.
Gen. xxxvii. !'.
What a beautiful picture in a dream of what a family
SCfelPTUKE ITSELF THE ILLUSTRATOR. 127
should be ! The father as the sun, full of heavenly light, and
lighting all about him ; the mother as the moon, shining out in
her husband's absence, veiling to him, when he is in his place :
the children, as stars of light, or rather as a heaven, full of
stars.
Gen. xiv. 14 (marg.) ; xvii. 26, 27 ; xviii. 19. Ab-
raham, the godly head of a well ordered and instructed
household.
Joshua xxiv. 15. The noble resolve of one ^solved
to resist the power of evil example and popular cus-
tom.
2 Sam. vi. 20. David, no less a great ruler than a
godly master.
Exod. xii. 4, 26. The ordinance of the Passover
was especially a family ordinance.
See Deut. xvi. 4. " In all thy coasts." Does not
this mean that those who could not go with their
sacrifices to the tabernacle, should still have the sym-
bols of repentance in their own homes 1
See also Deut. vi. 6 9 ; Exod. xii. 26, 27 ; xiii.
8, 14; Joshua iv. 6; Ps. Ixxviii. 6. The Divine
appointment of family instruction.
Jer. xxxi. 1. The Lord's promise to all "the
families of Israel."
Ps. ci. Sometimes called the householder's Psalm.
Bishop Ridley used often to read it in his family.
Mark v. 18, 19. What an important lesson our
Lord taught here that we are not to allow personal
wishes, if even of a spiritual kind, to be preferred
before a holy zeal for home and social usefulness.
Acts xvi. 15, 3340.
It has been remarked, that the Philippian Church (which
was a kind of typical church) gives the first recorded instance of
whole families being gathered into the fold. Lydia, and her
household the jailer, and all belonging to him all were bap-
tized. Henceforth family religion became the starting-point of
the foundation of churches. "The church in the house of
Philemon grows into the church of Colosse ; the church in the
128 SCRIPTURE ITSKLF THK ILLUSTRATOR.
house of Nymphas became the chtirch of Laodicea ; the church
in the house of Aquila and Pri--i-ill:i loses itself in the churches
of Epheaus and Rome." Liyhy'oot on Philippians.
It is worthy of note, how little is known of the
family relations of the Apostles ! Most of them were
apparently unmarried, or at least childless men : a
father, mother, and mother-in-law, are referred to,
but no son, or daughter, or other relation. Doubt-
less this was tenderly designed by our Lord, that
their disciple-life might be purely personal, and incur
no risk of neglecting family duties, and that the
danger of nepotism might be the more surely ex-
cluded.
CONTRAST with the beneficial effects of family
piety, (o.) The zeal of the wicked for evil ; see Jer.
vii. 18, father mother children all busy for the
" queen of heaven." (/3.) The thoughts lost spirits
are represented in the parable, Luke xvi. 27, 28, as
having beyond this world.
FATHER.* See Adoption.
It is interesting to trace tfle connection between the idea of a
father, and king, or ruler, existing from the earliest times :
Alnmdech, the title of the kings of Gcrar, means my father
king (as Padishah has the same meaning now among the Per-
sians, and Atalik (father) is the title still used by the kings of
Bokhara). Abrcch, the salutation addressed to Joseph, may
mean Tender Father, Gen. xli. 43 (marg.) Cf. xlv. 8, "a father
and a ruler."
HEBREW NAMES.
Abiah Abijah Abiel Eliab Joab all mean, whose
father is GOD, or Jehovah ; names no doubt devoutly given, in
acknowledgment of God's providential kindness, or in hope of
the manifold and spiritual blessings of H U family and church.
GOD'S FATHERHOOD.
The full meaning of God's Fatherhood was not
brought out in Old Testament times, as we under-
SCKIPTURE ITSELF THE ILLUSTRATOR. 129
stand it now ; though it was known and recognised
by pious saints. See 1 Chron. xxix. 10 ; Ps. ciii. 13 ;
Isa. Ixiii. 16, rather nationally than personally.
THE GOSPEL OF ST. JOHN is the Gospel which
speaks most of God as the "Father." It contains
about one hundred references, with many varieties of
expression. See Cone.
" The FATHER of mercies," 2 Cor. i. 3 ; " Father
of spirits," Heb. xii. 9 ; " Father of lights," Jas. 117;
"Father of glory," Eph. i. 17.
"THE FATHER OF THE PRODIGAL SON, in our Lord's
beautiful parable, gives one of the most touching
portraits of Divine compassion and forbearance, Luke
xv. 1132.
Gen. xxxi. 5.
Though it may be painful to find a father's countenance change
from us, yet what is it, if we have the God of our fatheis with
us ? Rom. viii. 31.
Eph. iii. 15. "Of whom the whole family in
heaven and earth is named."
Some refer this to Christ, but more generally it is referred to
the Father. God's ownership over the Church is involved in its
being named from Him. To give a name to a person or a place
denotes lordship over it, or interest in it : as a father gives his
own name to a child ; a husband to a wife ; a conqueror to a
conquered city.
THE LORD JESUS.
How touching is the endearing manner in which
the Lord Jesus always referred to the Father, espe-
cially as recorded in the Gospel of St. John. It has
been observed, that in John xvii., when Christ spoke
of Himself, He simply used the address "Father"
(ver. 1, 5) ; but when He spoke of the mystery of
Divine grace as regards mankind, He says " Holy Fa-
ther" (ver. 11); "Eighteous Father" (ver. 25.)
In the sermon on the Mount there are sixteen re-
l
130 SCRIPTURE ITSELF THE ILLUSTRATOR,
ferences to the Father, revealing Him in different
views of tenderness and glory : the object of be-
lievers' worship the pattern for their imitation
the observer of their ways the rewarder of their
obedience.
Our Lord's first and last recorded words bespoke
His relationship to the Father: "Wist ye not, that I
must be about my Father's business]" Luke ii. 4'J ;
" Father, into thy hands I commend my spirit," Luke
xxiii. 46.
FEAR GODLY.*
One of the expressive words used chie fly in the Old
Testament, denoting reverential love. It is used
about three hundred times in the Old Testament,
and about thirty times in the New Testament. " The
fear of the Lord " occurs about thirty-three times.
See Cone.
The " Fear nots" of Scripture a list of the most
gracious encouragements, stretching from Genesis to
Revelation, nearly eighty in number, containing as-
surances of Divine help in times of human weakness.
" The fear of the Lord is the beginning of wisdom."
Four times we find this sentiment repeated : Job
xxviii. 28 ; Ps. cxi 10; Prov. i. 7, ix. 10. In Prov.
L 7 the marginal reading is " the principal part" (of
wisdom.) Solomon still more fully expresses this,
in another place, as his judgment, after he had tried
the whole round of pleasure, Eccles. xii. 13:" Fear
God, and keep his commandments ; for this is the
whole duty of man:" or rather (for the word "duty"
is only supplied) "this is the whole of man" the
full ideal of a perfect man, for present happiness and
future safety.
FEAR SLAVISH. See Conscience.
SCRIPTURE ITSELF THE ILLUSTRATOR. 131
ILLUSTRATIONS.
Faintheartedness, Lev. xxvi. 36 ; as in Gideon's
troops, Judges vii. 3 ; cf. Deut. xx. 8 ; a trembling
heart, Deut. xxviii. G5 ; like Saul, 1 Sam. xxviii. 5 ;
Felix, Acts xxiv. 25 ; a melting heart, Joshua v. 1,
vii. 5.
Terrified at the sound of a shaken leaf, Lev. xxvi. 36 ;
as with " a dreadful sound" in the ears, Job xv. 21
(" a sound of fears," marg.) ; " as the trees of the
wood are moved with the wind," Isa. vii. 2.
Flying, as from the sword, Lev. xxvi. 36 ; when no
man pursueth, Prov. xxviii. 1 ; Lev. xxvi. 17, 36.
Turning pale with terror, as the word." perish"
means literally, Acts xiii. 41. Atpaviadrjre, see Bengel:
(others make it to disappear to hide themselves in
dismay.)
The spirit of slaves of bondage and fear, Rom. viii.
15 ; the fear that "hath torment," 1 John iv. 18.
See Cone, under fear afraid affrighted trem-
bling terrified, &c.
Adam, Gen. iii. 10 : "I was afraid" one of the
first results of the fall.
Magor-missabib, Jer. xx. 3, 4. " Fear round about "
(margin.) The fear with which Pashur thought to
alarm Jeremiah, recoiling upon himself.
Death "the king of terrors," Job xviii. 14.
FEEDING UPON CHRIST UPON THE WORD and
SPIRITUAL BLESSINGS.
HISTORIC SYMBOLS.
The tree of life A beautiful figure found in several
of the dispensations ; originally in the sacramental
tree in Eden, Gen. ii. 9, iii. 22 ; ultimately in paradise
restored, Rev. xxii. 2. Ezekiel's trees (chap, xlvii.
12) are probably also symbolical the fruit for meat,
132 SCRIPTURE ITSELF THE ILLUSTRATOR.
and the leaf for medicine, representing the full pro
visions of God's love.
The paschal lamb Provided not only for sacrifice,
hut for feasting, Exod. xii. 8. Life is not only given
through Christ, but maintained by feeding upon Him,
1 Cor. v. 7, 8.
The manna That wonderful food ; "spiritual meat,"
1 Cor. x 3 ; " angels' food " (bread of the mighty,
marg.), Ps. IxxviiL 25 ; which God " rained down
from heaven," Exod. xvi. 4 a striking type of the
inexhaustible store of grace and nieicy that comes
through Christ. It is computed that to provide the
vast camp of Israel with daily food, it would require
15,000,000 Ibs. of manna every week ! But this God
gave for forty years, and it never failed ! Oh ! the
fulness of Christ. He that sent the manna is the
manna that He sent " the hidden manna," Rev.
ii. 17.
The shewbread (literally, bread of the presence),
Lev. xxiv. 5 9 ; called " the continual bread," Num.
iv. 7 twelve loaves of fine flour presented before
the Lord every Sabbath, and placed on the table, and
sprinkled with frankincense, designed to represent
Christ, the bread of life.
The different offerings appointed to be eaten by the
priests and offerers represent the same truth.
EMBLEMS taken from ordinary life
Jlreatl The Lord Jesus is " the bread of God"-
41 the true bread"- " the bread of life"" the bread
from henv.-n," John vi. 32, 33, 35, 48, 5<>, 51, 58.
Born at Bethlehem (which means "the house of
br*'ad"); like the good corn, bruised and broken ; and
" fine flour," baked, He gave His Hesh for the life of
the world. An old writer well says, of our need of
Him, " Without bread there is no feast ; with bread,
there need be no famine."
Water " and wine," fresh and free fructifying and
SCRIPTURE ITSELF THE ILLUSTRATOR. 133
reviving a figure of the sweet ordinances of spiritual
blessing, Ps. xxiii. 2 ; and of Christ Himself and Hie
Spirit, John iv. 10, 14.
Wine " that maketh glad the heart of man," Ps.
civ. 15 is symbolically used by Christ for the bless-
ings of His kingdom, Cant. v. 1 ; cf. Christ's first
miracle, John ii. 8 10; and His last supper, Matt,
xxvi. 27 29. Christ is the true Vine, John xv. 1.
Milk The simplest food for babes, Heb. v. 1 2 ; yet
the token of wealth and rich abundance, Isa. Iv. 1,
Ix. 16 ; the emblem of the sweet nourishment of the
Divine Word, 1 Pet. ii. 3.
Honey The emblem of sweetness, Judges xiv. 18 ;
Isa. Iv. 1 ; Ps. xix. 10, cxix. 103.
Marrow and fatness, Ps. xxxvi. 8, Ixiii. 5 ; Isa.
xxv. 6.
Fruit Representing the sweetness and variety of
gospel blessings through Christ, see Cant, through-
out.
THE GOSPEL FEAST "The wedding banquet"-
the "great supper," Matt. xxii. 1 14; Luke xiv.
1624.
Cf. Wisdom's feast, Prov. ix. 1 5 ; the Bride-
groom's call, Cant. v. 1 ; the Lord's Supper the feast
of commemoration, communion, and love, 1 Cor. x.
16, 17; xi. 2326.
It is also represented figuratively how believers
RECEIVE these gospel blessings.
They eat and drink of Christ's bounty, Isa. Iv. 1, 2;
John vi. 48 58. They taste the Lord's goodness,
Ps. xxxiv. 8 ; 1 Pet. ii. 3. They feed (Christ's sheep)
in the peaceful pastures, Ps. xxiii. 2; Isa. xl. 11.
They sit down as Christ's guests in His banqueting-
house, Cant. ii. 4. They are " satisfied," " abund
antly satisfied," with the fatness of the Lord's house,
while they " drink of the river of His pleasure," Ps.
xxxvi. 8 : Ixiii. 5.
134 SCRIPTURE ITSKLF TUB ILLUSTRATOR.
" Blessed are they which do hunger and thirst after
righteousness," Matt Y. 6. It was said in Egypt,
" Go unto Joseph : " when there was famine in the
land, there was corn stored up by him, and he had
the keys ! Let every Christless man read Isa. Iv. 2 ;
Luke xv. 17.
Contrast with this spiritual provision, the portion
of the carnal and ungodly. They feed on wind, and
follow the east wind, like Ephraim, Hosea xii. 1 , on
husks, as the prodigal was fain to do, Luke xv. ; on
ashes, Isa. xliv. 20. See Vanity.
FOLLY.**
ILLUSTRATIONS.
The ostrich, Job xxxix. 13 17, "deprived" of the
natural " wisdom " given to most other of God's
dumb creatures.
Sheep, prone to stray, without knowing where,
often to their own hurt, yet unable to find the way
back, Ps. cxix. 1 76 ; Isa. liii. 6 ; Luke xv. 4, 5.
A silly dove, without heart (or understanding),
Hosea vii. 11.
THE HEBREW WORD for fool, Nabalis derived
from a root, meaning to be dry withered shri
veiled.
THE GREEK WORD, purf, Matt. v. 22, means that
which is unsavoury (so it is applied by our Lord,
Matt. v. 13, to insipid salt). It is the word used of
the foolish builder, Matt. vii. 16, 17; and by St.
Paul of the heart in Rom. i. 22 ; and of foolish
talkers, Eph. v. 4.
Two PROPER NAMES may well stand for two classes
of mankind, both alike foolish
Nabtil one whose name means " fool," and whose
character was like his name, 1 Sam. xxv. 25.
.-Ihithophel one who was pre-eminently esteemed
SCRIPTURE ITSELF THE ILLUSTltATOK. 135
for sagacity and wisdom, 2 Sam. xvi. 23. Yet the
word Ahithophel means "the brother of foolishness."
Is this not an illustration of Job xxxii. 9 ; 1 Cor.
iii. 20?
ISRAEL, the wise-foolish-people, Jer. iv. 22. Cf.
Rom. xvi. 19.
THE ROOT or FOLLY (as of wisdom) is described in
Scripture as deep-seated in the heart, Ps. xiv. 1 ;
Prov. xii. 23 ; proceeding from within, Mark vii.
21, 22; the inheritance of the simple, Prov. xiv. 18.
There is more folly in the heart of man than in the
head. Foolishness stands first in the dark catalogues
of evil, Rom. i. 21 ; Titus iii. 3.
THE EVIDENCE OF FOLLY may easily be traced by
looking into the Cone, under the word. In the New
Testament we read of the foolish builder, Matt. vii.
26 ; the foolish virgins, Matt. xxv. 3 ; the rich fool
(the New Testament Nabal), Luke xii. 16 21 ;
foolish talking, Eph. v. 4 ; foolish questions, 2 Tim. ii. 23.
Foolish lusts, 1 Tim. vi. 9, &c.
SOLOMON, the wisest of men, wrote most upon
folly. The Book of Proverbs traces it in its countless
forms of thought, xxiv. 9 ; and word, xv. 2 ; and
deed, x. 23; its blind infatuation, i. 17; its incor-
rigible persistency, xxvi. 11 ; xxvii. 22; its desperate
foolishness, xiv. 24 ; its grievous wickedness, xiii. 19 ;
xiv. 9. The Book of Ecclesiastes speaks of it again
and again as infatuated madness, i. 17; ii. 12; vii.
25.
F KUITFULNESS. ** See Usefulness Zeiu
(Contrast Barrenness.)
EMBLEMS.
A vineyard. The Church is compared to a vine
yard, where both the vineyard and the vine are types
136 SCRIPTURE ITSELF THE ILLUSTRATOR.
of fruitfulness, Pa, Ixxx. 15 ; lea. v. 1 7 ; Hosea
xiv. 7 ; John xv. 1 8.
A garden, Cant. iv. 1215; Isa. Iviii. 11. "A
garden enclosed " " a little spot enclosed by grace "
the emblem of beauty fragrance fruitfulness.
Trees of righteousness. Believers are compared to
fruitful trees : The apple (or citron) for beauty and
variety, Cant. ii. 3 ; the vine, for luxuriance and rich-
ness of fruit, Ps. Ixxx. 8 11 ; Cant. ii. 15 ; Jer. ii.
21 ; Hosea xiv. 7 ; the fig for sweetness, Cant. ii. 13 ;
Luke xiii. 6 ; the olive for fatness, Hosea xiv. 6 ; Rom.
xi 24 ; the palm for usefulness, Ps. xcii. 12.
Fruits in their season. It is interesting to mark in
the Canticles, how the rich variety of the Church's
fruitfulness is set forth by the trees of the garden,
each ripe in its own season. Here are "tender
grapes" for the spring, ii. 13; spices and pleasant
fruits for summer, iv. 13, 14; au<l nuts for autumn,
vi 11.
The fruits Christians bear are not in every case, and at all
times, the same. The plant of prosperity stands in the garden,
and yields the rich fruit of thankfulness, whilst adversity brings
forth sweet patience suspense gently blossoms into hope and
service gradually ripens into happiness. But every kind is
beautiful in its season.
Aaron's dress. The golden bells and pomegranates
at the bottom of the ephod Aaron wore, are supposed
to represent the joyful sound of the gospel of Christ;
also the fruitfulness of the gospel ministry and
spiritual priesthood, Exod. xxviii. 34.
EPHRAIM. The word Ephraim means fruitful (pro-
perly, being in the dual form, twofold ; t. e. t abound-
ing fruitfulness). See Gen. xli. 52, (marg.) The
prophet Hosea often refers to this, as in ix. lb ; x. 1 ;
xiii. 15.
The word EPHRATAH is of kindred derivation
fiiiit-bearhif}. Its use is strikingly significant in Micah
SCRIPTURE ITSELF THE ILLUSTRATOR. 137
v. 2 "thou Bethlehem Ephratah," the little spot
whence rose the Plant of Eenown.
FRUIT - BEARING. The figure of fruitfulness,
whether for good or evil, is one of the pregnant
figures especially used by St. Paul. See Cone. In
Phil, i. 1 1 he uses the word describing what a Chris-
tian should be, like a well-laden fruitful tree, bowing
down and bending beneath the weight of ripe and
mellow fruit "filled with the fruits of righteous
ness."
GENTILES.
EMBLEMS.
Dogs, Phil. iii. 2 : Matt. xv. 26.
Wild olive trees, Rom. xi. 24.
Christ's " oilier sheep, not of this fold," John x. 16.
Aliens and strangers, Eph. ii. 12.
The " little sister, that hath no breasts," Cant. viii. 8.
RECEPTION into the Church.
Illustrated by
(a.) Many of our Lord's parables, as the transfer of
the Jewish vineyard, Mark xii. 9.
(b.) Peter's vision, Acts x. 1016, 28.
(c.) " The middle wall of partition " broken down,
Eph. ii. 14, referring probably to the partition wall
in the Jewish temple, on which notices were put up
forbidding Gentiles to enter ; which parting-wall is
done away in Christ.
THE ABRAHAMIC COVENANT was designed to in-
clude all true believers, from the very first, especially
as enlarged to Jacob, Gen. xxxv. 1 1 ; Rom. iv. 11,
12, 16, 17.
THE TABERNACLE AND TEMPLE. It is well worthy
of note ho\v the materials of the tabernacle and tem-
ple were obtained from Gentile sources, the gold
and silver and fine linen from Egypt ; the cedars of
138 SCRIPTURE ITSELF THE ILLUSTRATOR.
Lebanon from Hiram ; the brass from Syria, A <.
See Dedication.
RUTH. Many regard Ruth as a figure of the Gen-
tile Church. By marriage with Boaz (which means,
" in Him is strength ") she was united to one who
was a Redeemer and Restorer of life. See chap. iv.
15 (marg.)
THE GENEALOGY OF CHRIST. T wo Gentile mothers
(Rahab and Ruth) being included in Christ's ancestry,
may intimate the favour He has for the Gentiles as
well as for the Jews.
THE GODLY SEED. Throughout the several dis-
pensations there have been many of God's saints
called from the Gentiles as Melchisedek Job
Jethro Rahab Naaman and probably we may
add Caleb (see Smith's B. D.) Ruth ; besides num
bers about whom it is difficult to pronounce.
GENTILE WIVES. It is also observable, how many
Jewish men of note married Gentile wives as
Joseph, Gen. xli. 45 ; Moses, probably twice, Exod.
it 21 ; xil 1 ; Boaz, Ruth iv. 13 ; Solomon, 1 Kings
ill 1.
THE LORD JKSUS. The Lord's favour towards the
Gentiles, and His tender dealings with them, were
marked in many ways,
(1.) Some of Christ's most expressive titles exhibit
this, "The light of the world" ("not of the Jews
only"), Luke ii. 32 ; John viii. 12 ; cf. Isa. xlii. 6, 7 ;
so also the title of " the corner-stone," Eph. ii. 20 ;
" the desire (or desideratum) of all nations," Haggai
ii. 7.
(2.) Some of Christ's miracles. Matt viii. 5 13
(the centurion's servant) ; Matt. xv. 21 28 (the Syro
Phoenician's daughter); Mark v. 1 20 (the Gadarene,
most probably a Gentile).
SCRIPTURE ITSELF THE ILLUSTRATOR. 139
(3.) Some of Christ's parables.
(4.) His commendation of the faith of a Gentile,
Matt. viii. 10 ; and of the good Samaritan, Luke x.
3037.
Christ was honoured at His birth by Gentiles from
the East, Matt. ii. 1 11 ; and, near His death, by
Gentiles from the West, John xii. 20, 21. The first
acknowledgment of the righteousness of Christ at
His death was made not by a priest nor by a Jew,
but by a Gentile and a soldier, Mark xv. 39.
THE GOSPELS of St. Mark and St. Luke were
written especially for Gentile Christians.
FOUR PRECIOUS WORDS, properly Jewish, have
gained a common usage alike by Jew and Gentile,
Abba Hosanna Hallelujah Amen.
GENTLENESS.** See Kindness Lave Meek-
ness.
Prov. xi. 30. " He that winneth souls is wise."
Prov. xv. 1. " A soft answer turneth away
wrath."
Prov. xvi. 24. "Pleasant, words are as an honey-
comb, sweet to the soul, and health to the bones."
Eccles. x. 4. " Yielding pacitieth great offences."
Cant. i. 15 ; iv. 1. "Thou hast doves' eyes."
The Bridegroom's commendation of the Bride, "doves'
eyes," gentle loving and pure.
Micah v. 7. " The remnant of Jacob shall be in
the midst of many people as a dew from the Lord."
Gently distilliny the blessing of truth. Cf. Deut. xxxii. 1 ;
Ps. Ixxii. 6.
1 Cor. xiii. 4, 5. What a beautiful description of
the gentleness and meekness of true charity !
1 Cor. xvi. 23, 24. Of all St. Paul's Epistles,
140 SCRIPTURE ITSELF THE ILLUSTRATOR.
1 Corinthians is the most severe ; yet how gently
does it close, with what words of love !
Eph. iv. 16. " Speaking the truth in love."
Phil. iv. 5. " Let your moderation (your yielding-
ness) be known unto all men."
James i. 19. " Slow to wrath."
James iii. 17. "The wisdom that is from above
is first pure, then peaceable, gentle, and easy to be
entreated."
1 Thess. il 7, 11. "We were gentle," with a
nursing mother's tenderness, and &fat/ter's care.
1 Pet. iii. 8. " B<> pitiful, be courteous."
Jude 22. Of some have compassion.
Matt xii. 19, 20. The Lord Jesus our example.
GIFTS.*
Luke x. 17 20. The abundance of gifts, however
great, can never be compared with the blessedness of
saving grace.
1 Cor. xii. 411.
(1.) All our gifts are bestowed by God. (2.) Our gifts are
various, the Messed Spirit "dividing to every man severally
aw He will." (3.) All are given for " profit," and not for pride.
1 Cor. xii. 31 ; xiii. The greatest gifts are no
thing in comparison with love.
Eph iv. 7.
(1.) Every one has some gifts ; therefore all should be useful.
(2.) No one has all gifts ; therefore none should be proud. (3.)
Every one has his gifts, according to the gift of Christ ; there-
fore all should be content. (4.) Every one's gift is for the
general good ; therefore we should seek the union of the Church.
(5.) All gifts are out of Christ's fulness (ver. 8) ; therefore all
should seek close union and fellowship with Him.
GODLINESS.
What is godliness T Conformity to the mind and
SCRIPTURE ITSELF THE ILLUSTRATOR. 141
will of God, having the heart and eye turned to-
wards God. Cf. such expressions as "a good con-
science towards God," 1 Pet. iii. 21; "faith to
God- ward," 1 Thess. i. 8 ; " trust through Christ to
God-ward," 2 Cor. iii. 4 ; " alive unto God," Rom. vi.
11; see Cone, for references under " to God " " be-
fore God."
See also in Cone, how reference to God is inter-
woven with holy things. We read of " godly sor-
row " " godly fear " " godly sincerity " " godly
zeal " " godly men " " godly edifying " " the doc-
trine according to godliness " " the godly seed "
" godly jealousy," &c.
In one or two passages of the Old Testament, it
is interesting to observe how godliness is allied to
mercy. See the marginal reading of Isa. Ivii. 1, and
Micah vii. 2.
In the New Testament the word "godliness" is
used very frequently by St. Paul, and by him chiefly
in 1 and 2 Timothy, ten times in ten chapters.
Was this because they were (with the Epistle to
Titus) probably the last he wrote 1 as if the nearer
he came to the end of his course, the more he viewed
things with reference to God and godliness ?
GOODNESS DIVINE.
The most general meaning of goodness in Scripture is that of
bounty kindness. So the word is applied to "a good man,"
Rom. v. 7 ; i.e., a liberal, beneficent man, one who is "a com-
mon good;" a "good" eye, Prov. xxii. 9 (marg.) ; "a good
work," John x. 33 ; "a good land," Deut. viii. 7, i.e., fertile
and productive. We read, 2 Chron. xxxii. 32, of Hezekiah
"and his goodness," which is explained in the margin his
"kindness." In like manner we must understand the expres-
sion when applied to God. Our English word God it is fami-
liar to most persons has just this meaning, God, i. c., the (food
one.
142 SCRIPTURE ITSELF THE ILLUSTRATOR.
GOODNESS is ascribed to each person of the Blessed
Trinity.
God the Father, Ps. xxv. 8 ; xxxiv. 8 ; Ixxxv. 6 ;
c. 5 ; cvi. 1 ; evil 1 ; cxviii. 1, &c. See Cone., Luke
jrii. 32.
God the Son. " The good shepherd," John r. 1 1.
God the Holy Ghost. Neh. ix. 20 ; Ps. cxliii. 10,;
cf. Matt. vii. 11 with Luke xi. 13.
The MANIFESTATION of Divine goodness is set forth
in numberless texts and phrases. We read of
" The riches of God's goodness. " Riches" one of
the intensive words of Scripture used especially by
St. Paul ; " the riches of God's goodness, and forbear-
ance, and long-suffering," Rom. ii. 4. (Wickliffe's
translation was "richesses") "The exceeding riches
of His grace," Eph. i. 7 ; ii. 7 ; riches of " mercy,"
Eph. ii. 4 ; " the unsearchable riches of Christ," iii. 7 ;
riches " of glory," and " in glory," Rom. ix. 23 ; Phil.
iv. 19.
The pleasure of Divine goodness, Eph. i. 5; "the
good pleasure of His goodness," a remarkably in-
tensified expression " goodness " " pleasure of
goodness" and even "good pleasure of goodness,"
2 Thess. L 11 ; see Cone.
The good will, Rom. xii. 2 ; " the good will of Him
that dwelt in the bush," Deut. xxxiii. 16.
The good hand of God, Ezra viiL 18, 22. See a
striking explanation of the liberal " hand " in 1 Kings
x. 13, where Solomon's ' royal bounty" is called in
the margin, "according to the hand of king Solomon."
The good word of God, 2 Kings xx. 19; Jer. xxix.
10; Heb. vi 5.
The good promise, 1 Kings viii. 56.
" The goodness of God comprehends all His attributes. All
the act* of God are nothing elite but the effluxes of His good-
ness, distinguished by several names, according to the object it
SCRIPTURE ITSELF THE ILLUSTRATOR. 143
it exercised about. As the sea, though it be one mass of waters,
yet we distinguish it by several names, according to the shores
it washeth and beats upon, as the British and German Ocean,
though it be all one sea." Ckamoclc.
Gen. iii. 1. The first temptation was to cast a
doubt upon the goodness of God.
Exod. xxxiii. 18 ; xiv. 7.
How large a part the Divine goodness bears, in the proclaim
tion of the Divine name !
Ps. Ixxiii. 1. " Truly God is good to Israel."
The beginning of the psalm probably represents the end ot
Asaph's thoughts ; and the blessed repose he found in the midst
of doubt, when he could rest upon this firm anchorage, " truly
God is good to Israel ! "
Nahum i. 7. "The Lord is good."
Following upon "God is jealous and the Lord revengeth,'
Divine justice is not prejudicial to Divine goodness.
GOSPEL.* See Law and Gospel
The meaning of the Greek word for gospel is well
known viz., good or glad tidings ; so it is used, Luke
ii. 10, viii. 1 ; Acts xiii. 32 ; Rom. x. 5. Our Saxon
word may mean either God's speech, or plan, or
teaching, or good news.
Many FIGURES may be used as illustrations of the
"good news from a -far country," Prov. xxv. 25.
It is grateful, " as cold waters to a thirsty soul,"
Prov. xxv. 25.
It is welcome, as the herald's feet seen coming o'er
the mountains, Isa. Hi. 7 Rom. x. 17.
It is sweet, as the joyful sound of the jubilee
trumpet, proclaiming liberty and happiness, Ps.
Ixxxix. 15.
THE GOSPEL is compared to a glass or mirror, by
which is seen " the glory of the Lord," 2 Cor. iii. 18.
144 SCRIPTURE ITSELF THE ILLUSTRATOR.
To a law " The law of the Spirit of life in Christ
Jesus," Rom. viii. 2.
To a message of mercy " sent," Acts xiii. 26.
Many receive the gospel aa a tale that is told to all, rather
than as a message that is sent to them.
GRACE.*** See Inability Love Divine Mercy-
Salvation.
The Greek word ordinarily used for grace (x a /)
properly means gift, and is so translated, 2 Cor. viii.
4. The word duptdr, which also stands for grace,
well illustrates the freeness of God's grace in our
salvation ; it is rendered in John xv. 25, " without a
cause;" and in 2 Cor. xi 7, "freely," i.e., without
recompense.
The same idea in Greek belongs alike to the two
words of salvation employed in meeting and at part-
ing "all hail," Matt, xxviii. 9 (xo/peTe), Luke L 28;
James i. 1 ; "farewell," 2 Cor. xiii. 11 (xaf/*), both
expressing the wish for health, happiness, favour.
SCRIPTURAL NAMES. It is remarkable how many Scriptural
names are formed from words conveying the idea of grace and
favour. They are chiefly combinations of the words Natban
Hanan Nadab, as Jonathan, Elnathan, Nathaniah, Nnthtuiael,
Johanan (whence our word John), Hannah, Hananiah, Ananias,
Jonadab, Jehonadab ; also from Zabud (which signifies given),
whence Zabdi, Zebedee. The won 1* Matthew, Matthias, Mat-
thaniah, all signify the gift of the Lord.
GRACE is ascribed to each person of the blessed
Trinity :
" God the Father " is spoken of by St. Peter as " the
God of all grace," 1 Peter v. 10; see Ps. Ixxxv. 11.
"God the Son" see John i. 14, 16, 17 ; Rom. v. 15;
1 Cor. i. 4 ; Eph. ii. 7.
God the Holy Gliost : " The Spirit of grace," Zech.
xii. 10; Heb. x 29.
SCEIPTURK ITSELF THE ILLUSTRATOR. 145
So also, we read of " the throne of grace," where
God dwells, Heb. iv. 16 ; " the word of grace " which
God has given, Acts xiv. 3, xx. 32 ; " the gospel of
grace " which God has sent, Acts xx. 24.
The ORIGIN of grace is nothing less than the foun-
tain of God's own free love and will, Exod. xxxiii. 19;
Rom. ix. 15 18. It is given for His "own sake,"
Lsa. xliii. 25, xlviii. 9 11; for His "name's sake/'
1 Sam. xii. 22 Ezek. xxxvi. 22 ; Ps. xxv. 11 ; 1 John
ii. 12. It is His own free gift " the gift of grace,"
Rom. v. 15 ; " the grace of God that bringeth salva-
tion," Titus ii. 11 ; the salvation " sent" to the Gen-
tiles, Acts xxviii. 28 ; the repentance " granted," Acts
xi. 18 ; the salvation "granted," Ps. Ixxxv. 7 ; the
mercy granted, 2 Tim. i. 18; the reconciliation first
on God's side, 2 Cor. v. 18 20; 1 John iv.
10, &c.
HISTORICAL ILLUSTRATIONS.
The freeness and simplicity of the plan of salvation
are beautifully shadowed forth by many types and
histories of the Old Testament, as well as by the nar-
ratives of the New Testament ; as, e.g., by
The passover, Exod. xii., when the Israelites were
rendered secure by the simple appointment of sprink-
ling the typical blood of the lamb upon the door-
posts of their houses. Nothing could have been
simpler ! They were required to fight no battle ; to
undergo no weary labour : only to be found within
the shelter of the sprinkled blood !
The manna, Exod. xvi., gathered every dty fresh
and free, and enough for all ! No seed to sow ; no
ground to prepare ; no field to reap ; no journey to
take. The " bread enough and to spare " lay round
about their tents ; they had only to gather it ; and
there was enough for all that multitude of 3,000,000
people to feed them daily for forty years.
K
146 SCRIPTURE ITSELF THE 1LLU8TKATOR.
The water from the smitten rock, Exotl. xvii. 1 7 ;
Num. xx. 10, 11.
The brazen serjtent, Num. xxi. 6 9. Here even a
Irok was sufficient! The man who might be too
weak to walk, or even lift a hand or move his tongue,
had but to cast his eye to the uplifted pole, and
"look and live!"
The cities of refuge, Num. xxxv. 6 34 ; Joshua xx. ;
within easy reach of every part of the land, and
always standing open to receive all comers. See
Krfuge,
Naaman's cure, 2 Kings v. ; washing seven times in
Jordan. The very simplicity of the cure was the
leper's stumblingblock.
The miracles cf healing wrought by Christ and the
apostles.
The FREKNESS of grace is also set forth by the ex-
pressions used, as, Isa. Iv. 1, Hi. 3, buying " without
money and without price;" redeemed when "with-
out strength," Rom. v. 6 (the very word used in
Greek for the " impotent folk " and " the impotent
man," John v. 3, 7) ; without limit on God's part, to
" whosoever will call on the name of the Lord," Joel
ii. 32 ; " whosoever will take of the water of life
freely," Rev. xxii. 18.
Richard Baxter used to say, I conceive there could be no
word so strong as the " whosoever" in the gosjwl offer. If God
had put my own name in His word, and made it an express re-
velation that Richard Baxter might be saved, it would not have
been half so strong, because there might have l>cn many Richard
Baxters, and how could 1 be certified that it was for me espe-
cially the word was meant ! But when He has said " vihoton-cr
will," then I can have no doubt. The word is so inclusive, that
none need fear exclusion ; so gracious, that none need apprehend
rejection.
GOD'S PRECIOUS GIFTS OF GRACE. It is interesting
to trace in the Cone, how many of man's most pre-
cious treasures aro said to be the yifls of God: God
SCRIPTURE ITSELF THE ILLUSTRATOR. 147
gave the Sabbath, Ezek. xx. 12 ; the law, Ezek. xx.
11 ; His good Spirit, Neh. ix. 20 ; the spirit of man,
Eccles. xii. 7 ; the Lord gave the people rest, Joshua
xxi. 44 ; He gave the Lord Jesus to be the Head of
His Church, Eph. i. 21 ; and Christ gave Himself for
us, Gal. i. 4 ; Titus ii. 14 ; Eph. v. 25 ; 1 Tim. ii 6,
&c.
The TIME of GRACE, Isa. xlix. 8 : " In an acceptable
time" " a time of grace," marg.
The REIGN of GRACE, Rom. v. 21. The apostle re-
presents grace as a mighty monarch triumphing over
a cruel usurper. Sin and grace both have their king-
doms ; but the grand and final victory must belong
to grace. St. Paul has been, not without impropriety,
called "the apostle of grace." No New Testament
writer so exalts and dwells upon " the riches" " the
exceeding riches" of grace. How he magnifies it in
his own experience, 1 Cor. xv. 10 ; 1 Tim. i. 12 16 ;
Gal. i. 15, 16; and in the calling of the Gentiles,
Eph. iii. 2, 7, 8, where he multiplies words to make
the strongest superlatives " the gift of the grace
given!" All his fourteen epistles close with the
prayer for grace. It seems to have been his sign-
manual, which no other apostle used during his life-
time, though St. John used it after his death. The
word xa/>is, so common to St. Paul and to St. Luke,
is seldom or never used by St. Matthew or St.
Mark.
Gen. iii. 15. The first promise.
It is a fact which should never be forgotten, how entirely the
first promise speaks of grace. Our first parents sinned, but they
showed no signs of repentance ; they sought no pardon ; they
made no confession ; they prayed no prayer ; they fled from the
Creator, and hid themselves amongst the trees of the garden !
Truly, it was all of grace that the Lord came to them ; it was
His own free thought of love that gave the first acorn promise
of redemption !
148 SCRIPTURE ITSELF THE ILLUSTRATOR.
Zech. iv. 7.
The final cry of grace : " Grace, grace," i.e. fulneM of grace ;
aa we read of " peace, peace," i.e. perfect |>eace, Isa. xxvi. 8,
marg.
2 Cor. iii. 18; 1 Pet. L 13.
Grace and glory in their union and commingling. It seems
strange, where we should have looked for grace, to read of glory,
aa in 2 Cor. iii. 1 8 ; and where we should have looked for glory,
to read of grace, as in 1 Pet. L 13. But "He that hath the Son
hath life," 1 John v. 12 : grace is only the dawn, of which glory
is the perfect day.
Rev. xxii. 17,21
The la*t word* of Revelation still sj enk of grace ; the echo
lingers. Despite all the accumulated guilt of man from Adam's
days, and the attempts of thousands to ]K>ison the sweet waters,
the river of the water of life still flows fresh and bright and full.
As the first promise came by grace, so the last offer of a free sal-
vation speaks of the same : only the river flows in a wider,
broader channel.
HARDNESS MORAL AND SPIRITUAL* See Rebel-
lion Stubbornness Unbelief Sin, Progress of.
ILLUSTRATIONS.
"A heart of stone," Ezek. xi. 19 ; xxxvi. 26 ; cold,
dead, insensible.
" A face harder than a rock, Jer. v. 3 ; impudent
and bold. See Shamelessness.
" Stiff of forehead and hard of heart," Ezek. iii. 7,
marg. ; Prov. xxi. 29.
Hard as an adamant stone, Zech. vii. J 2 ; probably
the diamond, remarkable for its excessive hardness;
of all known substances, the most difficult to work
upon.
Blind. The same Greek word (vupwfftt) is rendered
in the text and margin interchangeably " blindness "
and " hardness." See Mark iii. 5 ; Rom. xi. 25 ; Eph.
iv. 18. It is doubtful whether it refers properly to
SCRIPTURE ITSELF THE ILLUSTRATOR. 149
the skin, causing a film over the eyes, producing
blindness ; or to the induration of bones, producing
callousness and insensibility to the touch. (See
Bishop Wordsworth, Mark vi. 52.) Both figures are
equally suggestive of a moral application.
Torpid and benumbed, Rom. xi. 7, 8 (quoting Isa.
xxix. 10), according to the view of Hammond and
others, is taken from the figure of one benumbed,
through the stupifying draught given to condemned
criminals before execution.
Seared, cauterized, or branded, " as with a hot iron,"
1 Tim. iv. 2 ; made callous ; a terrible mark of the
apostasy of " the latter times."
" Past feeling, because of the blindness (marg.,
hardness) of their heart," Eph. iv. 18, 19.
Isa. vi. 9, 10. It is a noteworthy fact that this
solemn passage is quoted most frequently in the New
Testament, of any Old Testament text.
EXAMPLES.
Pharaoh the Old Testament type of incorrigible
hardness of heart, defiant alike of mercy and of judg-
ment. It is remarkable that Pharaoh " seems to have
been more emboldened to sin, by those miracles of
mercy which removed the plagues, than by those of
judgment which inflicted them." Nicholls.
The Canaanites in the time of Joshua were a strik
mg example of those who have nad many warnings,
and yet refuse all thought of submission. They had
heard of the flood ; of the destruction of Sodom and
Gomorrah, and the cities of the plain ; the plagues of
Egypt ; the destruction of Pharaoh ; the destruction
of their neighbours the Amorites ; the miraculous
passage of the Jordan ; the miraculous overthrow of
Jericho ; the faith and preservation of Kahab and her
family ; and yet they hardened their hearts against
fear, and were justly destroyed, Joshua x. 40.
Jeroboam, the son of Nebat, though so solemnly
150 SCRIPTURE 1TSKLF THE ILLUSTRATOR,
warned by what happened to liim and to the prophet
of Judah, was in no degree softened, 1 Kings xiil 4,
24, 33.
Ahaziah's hardened impenitence, even upon his
death-bed, 2 Kings i. 4.
Amon, 2 Chron. xxxiii. 2123.
Zedekiah, 2 Chron. xxxvi. 12, 13 ; and Jehoiakim
(Jer. xxxvi. 23), sons of pious Josiah.
Israel in the time of Jeremiah, Jer. v. 3, viii. 12,
xliv. 16, 17; of Ezekiel, iii. 7(marg.); of Hoshea,
2 Kings xvii. 14 ; in our Lord's time, and afterwards,
even until now, Rom. xi. 7 10; 2 Cor. iii. 14, 15.
Herod hardened his heart by putting his reprover
into prison, and allowing a just man to be wantonly
put to death, Mark vl 17, 27.
THE GOSPEL of ST. JOHN especially brings out the
unbelief and hardness of the Jews, after some of our
Lord's mighty works, see chap. v. 16, vi. 30, vii. 23,
ix. 1641, xi. 46 57, xil 10, 11.
HEAD OF THE CHURCH CHRIST. See King
Lord Union to Christ.
There is a threefold sense in which the figure is
applied
A natural head the head of the body ; suggesting
the figure of life, control, and sympathy, Col. i. 18.
A conjugal head as the husband is the head of
the wife; shadowing forth Christ's love and authority
over the Church, Eph. v. 23.
A political head as a king is the head of govern-
ment to his subjects, Isa. vii. 8 ; illustrating Christ's
rule and dominion in His kingdom.
The Lord Jesus is Head over the Church, Eph. i.
22 (divinely appointed); over every man, 1 Cor. xi
3 ; over all things, Eph. i. 22 ; over the heathen or
Gentiles, Ps. xviii. 43 ; over creation, Ps. viii. 6 8 :
SCRIPTURE ITSELF THE ILLUSTRATOR. 151
Heb. ii. 6 8 ; over all principality and power, CoL
ii. .10.
He is the Head, as
Leader or prince, Acts iii. 15.
Captain of Salvation, Heb. ii. 10; foreshadowed,
Joshua v. 1 3 ; vi. 2.
Master, alone and supreme, Matt, xxiii. 10; John
xiii. 13.
The ShepJierd of the sheep, Zech. xiiL 17. See
Shepherd.
Forerunner, Heb. vi. 20.
First-born, Ps. Ixxxix. 27 ; first-begotten before
every creature (" begotten of the Father before all
worlds"), Col. i. 15; "the first-born" or chief
" among many brethren," Kom. viii. 29 ; " the first-
born from the dead," the earnest and pledge of resur-
rection life, Col. i. 18.
God is gathering together in one all things in Him,
as under one head," Eph. i. 10 ; all things in heaven
and earth ; angels and men, Jew and Gentile, the
living and the dead ; creation, animate and inani-
mate ; all God will gather together all in Him.
Christ's head is compared in Cant. v. 11 to the
"most fine gold" (Heb., gold of gold; gold wrought
to the highest purity), which may denote the Divine
supremacy of the heavenly Bridegroom (cf. the "head
of gold" in Nebuchadnezzar's image, representing
him as supreme king) ; or it may represent Christ as
crowned Head and Kincr of the Church.
HEARING.*** See Docility Swiptures.
ILLUSTRATIONS under the Law.
Aaron and his sons. At their consecration, the
blood of the ram was to be put partly upon the tip
of the right ear, Exod. xxix. 20 ; not only as one of
the three extremities of the body, but prob.aMy also
152 SCRIPTURE ITSELF THE ILLUSTRATOR.
with a symbolical meaning, that thuy should be ever
ready to hear the Divine commands.
The leper. At the cleansing of the leper in like
manner some of the blood of the trespass-offering,
and some of the holy oil, was to be put upon the tip
of the right ear, Lev. xiv. 14, 17.
The faithful servant, whose ear was to be bored
through at his master's door, was a beautiful token of
willingness, cheerfully to hear and obey a master's
wishes, Exod. xxi. 6.
HOW MANY KINDS OF EARS AND HEARING are
spoken of in Scripture ! Dull, heavy, itching, uncir-
cumcised, opened, obedient ears. See Cone. ; and also
cf. Ezekiel's hearers, Ezek. xxxiii. 30 33; Athenian
hearers, Acts xvii. 21 ; the parable of the sower,
Mark iv. 1420.
How MANY PRECKPTS urge the duty of attentive
hearing ! See Cone, under give ear hearken dili-
gently incline the ear (the figure of one stooping
down to catch the faintest whisper) "swift to hear."
" Hear this word " (the beginning of three consecu-
tive chapters of Amos, iii., iv., v.) ; " Hear, all ye
people ;" " Hear, I pray you, ... ye princes ;" " Hear
ye now what the Lord saith," the three sections
of the prophecy of Micah (i. 2 ; iii. 1,9; vL 1, 2) ;
" He that hath ears to hear, let him hear." No pre-
cept, perhaps, was so frequently repeated by Christ
as this, Matt. xi. 15; xiii. 9, 43; Mark iv. 9, 23;
vii. 1 6 ; Luke xiv. 35. Even from the throne above,
He addressed the same charge to each of the seven
churches, " He that hath an ear, let him hear what
the Spirit saith unto the churches," Rev. ii. 7, 11, 17,
29 ; iii. 6, 13, 22 ; cf. also Christ's miracles of healing
the deaf, Matt. xi. 1 1 ; Mark vii. 37 ; he. 25, with
their symbolical and spiritual meaning.
SCEIPTURE ITSELF THE ILLUSTRATOR. 153
HEAVEN.***
FIGURES OF
A paradise restored, 2 Cor. xii. 2, 4 ; Eev. ii 7 ;
where there will be more than Eden's beauty and
Eden's peace, and no serpent creeping in to steal
away sweet happiness.
A city, Heb. xi. 16; xiii 14; a "city of God,"
without griefs or graves, or sins or sorrows ; whose
inhabitants no census has ever numbered ; whose
walls are salvation, and whose gates are praise.
A country a "better country that is, an hea-
venly" (literally, a Fatherland), Heb. xi. 16; the
meeting-place of those who were redeemed from
among men unto G-od, and who worship Him with
holy angels in sinless happiness.
A temple, Rev. iii. 12; vii. 15; bright with the
Divine glory, filled with the Divine presence.
A garner, Matt. iii. 12.
A kingdom " the kingdom of Christ and of God,"
Eph. v. 5 ; " the everlasting kingdom of our Lord
and Saviour Jesus Christ," 2 Pet. i. 11.
An inheritance " incorruptible, undefiled, and that
fadeth not away," 1 Pet. i. 4 ; " the inheritance of the
saints in light," Col. i. 12.
" The rest that remaineth for the people of God,"
Heb. iv. 9 (" the keeping of a Sabbath," marg.) ; the
rest from care and sin and sorrow, from labour and
trouble, weakness and want. See Rest.
God's dwelling-place, 1 Kings viii. 30 ; Matt. vi. 9.
Gods throne, Isa. Ixvi. 1 ; 1 Kings viii. 27 ; Acts
xvii. 24.
The "Father's house" of "many mansions," pre-
pared for the Redeemed by Christ, John xiv. 2.
HELP DIVINE.** See Strength Trust Upholding.
Some forcible illustrations may be gained of the
154 SCRIPTURE ITSELF THE ILLUSTRATOR,
meaning of the word help, from the marginal readings
of several texts. The word help is rendered "save,"
Ps. xii. 1, marg. (as in Ps. cxviii. 25, "save now," is,
in the Prayer-book version, " help me now.") It is
rendered " strengthened" 2 Chrou. xxix. 34. marg. ;
" meet" t.., with succour, Ps. lix. 4, marg.
The Greek verb ordinarily translated help is, in
derivation, like our English word succour (from sub-
curro) ; so Parkhurst derives poWtw from i*l poty Ofa,
" to run on occasion of a cry " namely, " to give
assistance." How beautifully this illustrates such
precious texts as Heb. ii. 18; iv. 16; xiii. G. The
noun p<nj6tla, used in Acts xxvii. 17, suggests another
figure " they used helps, undergirding the ship."
Matt. xv. 25 (Peter's cry to Jesus); Mark ix. 22,
24 (the father of the poor child's) ; Acts xvi. 9 (the
man of Macedonia's) are illustrations where the verb
is used of cries for help.
Rom. viii. 26. "The Spirit helpeth our infirmi-
ties." Another Greek word conveying another striking
figure ffwami\a.npdvtra.i, " tiikctli hold together ;" a
figure taken from two persons, each helping to lift or
carry a heavy load. It is the word used Luke x. 40,
(" Bid her therefore " that she lend a helping hand.)
SCRIPTURAL NAMES.
Azariah and Azriel mean the help of God ; Azariah,
helped of Jehovah (six persons are so called) ; Ezcr
and Ezra, help, or a helper ; Eliezer (afterwards con-
tracted into Lazarus), means the help of my God
(eleven persons are so named). How appropriate the
name was, when Moses gave it to his son, Exod. xviii.
4 ; see marg. ; either in thankfulness for past mercies,
or in expectation of future help ; and in the case of
the poor beggar, Luke xvi. 20, who, in his deep
poverty, found help and hope in God.
Kbenezer "the stone of help" 1 Sam, vii. 12
SCKIPTURE ITSELF THE ILLUSTRATOR. 155
(marg.) ; the pious memorial, set up in remembrance
of God's past mercies.
"The help of God's countenance, Ps. xlii. 5. An
expression implying omniscient care, unfailing sym-
pathy, and fatherly readiness to help. David's be-
lieving expectation of this, kept him from sinking ;
nay, it kept him from drooping! His harp was a
palliative to Saul's melancholy, but his hope was an
effectual cure for his own.
The help of God's hand, see Job viii. 20. "He
will not take the ungodly by the hand," is the mar-
ginal reading, when the text is " neither will he help
the evil doers;" see Ps. cxix. 173.
The help of God's shield, Deut. xxxiii. 29 ; Ps. cxv.
911 (three times).
THE BOOK OF PSALMS contains about fifty refer-
ences to help. Two thoughts seem to be clearly
brought out by them,
Vain is the help of man, see Ps. Ix. 11, &c.
Sufficient is the help of God, Ps. xlvi. 1 ; xxii. 19
(of. v. 11), xxxviii. 22 ; xl. 13, 17 ; Ixx. 1 ; Ixxi. 12 ;
xciv. 17, &c.
The earnest cry for speedy help should be noted.
" Make haste to help me ; " " Make no tarrying ; "
see Ps. xlvi. 5, " God shall help her, and that right
early," margin, " when the morning appeareth," as
Ps. xxx. 5 ; Exod. xiv. 24, 27 ; 2 Chron. xx. 20.
1 Chron. xv. 26." God helped the Levites." It
might scarcely seem as if they required Divine help
in this case ; but perhaps they were afraid after the
breach upon Uzzah. In any case, it is well to acknow-
ledge our dependence upon God's help in everything,
especially in our religious duties, Ps. xciv. 17.
2 Chron. xxxii. 7, 8. Hezekiah's noble confidence.
Acts xxvi. 22. St. Paul's testimony, after well
nigh thirty years of Christian warfare.
Dan. xi. 34. " Holpen with a little help" "a
little" but what a comfort at such a time !
156 SCRIPTURE ITSELF THE ILLUSTRATOR.
THE LORD JESUS. The " mighty One " chosen to
be our Helper, Ps. Ixxxix. 19; "able to succour,"
Heb. ii. 18 ; to help them that have " no helper," Ps.
Ixxii. 12 ; just as He so graciously helped the impo-
tent man at the pool, John v. 7, 8 the blessed
Mediator, through whom we may " come boldly to
the throne of grace " for " help," Heb. iv. 16 ; the Son
" made perfect through sufferings," who Himself has
felt the succour of the Father's help, Isa. 1. 7 9.
QUKSTIONS.
Job vi 13. " Is not my help in me? "
Isa. JL 3.- "To whom will ye flee for help? "
Ps. xxii. 1. " Why art thou so far from helping
me?"
HIDDEN GOD'S PEOPLE* See Refuge.
"THY HIDDEN ONES," Ps. Ixxxiii. 3 ; " hidden," in
respect to their safety ; " hidden," in regard to their
sccresy ; " the world knoweth them, not," 1 John iii
1 ; " as unknown, and yet well known," 2 Cor. vi. 9.
Valuable things are often hidden ; as in nature, "full many
a gem of purest ray serene," &c. ; like beautiful flowers behind
the hedge ; like beautiful shells beneath the sea ; like beautiful
diamonds beneath the earth. Men hide their valued treasures
under lock and key, or in some safe hold. Eastern nations bury
their treasures in the ground (Matt. xiii. 44). The figure brings
out many truths about the " hidden ones " of Christ's kingdom.
Col. iii. 3, 4. " Your life is hid with Christ in
God. When Christ, who is our life, shall appear,
then," &c.
The Christian is now, in one sense, like the manslayer in the
city of refuge, hidden in safe keeping for a time; but the day
is coming of " the manifestation of the sons of God," when Christ
will bring forth His own, and then shall the redeemed ap)>ar
with the Redeemer, and be partakers of His glory.
Cant. iv. 12. "A garden enclosed" margin,
"barred."
SCRIPTURE ITSELF THE ILLUSTRATOR. 157
A description of the Church in its separation from the world ;
like a sweet garden, set apart from the world's wide waste, where
the Divine proprietor cultivates the beautiful "plant" of His
pleasure, Isa. v. 7 (marg.) ; and looks to see it bloom and
flourish in spiritual beauty.
GOD often hides His people in times of danger and
peril from the stormy blast, or in time of their weak-
ness and fear. How many figures are there of this :
"The secret of His tabernacle" (in the innermost
shrine), Ps. xxvii. 5 ; so he hid Moses, Num. xiv. 10 ;
" His pavilion," or royal tent (the inner court, to
which only the special favoured ones have access,
Esther iv. 11; Ps. xxvii. 5 ; xxxi. 20) ; under the
shadow of the outstretched wings, Ps. Ivii. 1 ; xci. 4.
And how many examples too ! Noah and his family
hidden in the ark, Gen. vii. 8 ; Moses hidden by his
parents, Heb. xi. 23 ; Eahab and her household, Heb.
xi. 31; Elijah near brook Cherith, 1 Kings xvii. 3 ;
the hundred prophets hidden by Obadiah, 1 Kings
xviii. 4 ; and also the seven thousand " hidden ones,"
1 Kings xix. 1 1 ; Rom. xi. 4 ; Joash concealed six
years in the house of the Lord, 2 Chron. xxii. 11, 12 ;
Jeremiah and Baruch, Jer. xxxvi. 26 ; Christians at
Petra, &c.
Zeph. ii. 3. " Hid in the day of the Lord's anger,"
Isa. xxvi. 20, 21.
HOLINESS DIVINE.
GOD is LIGHT, 1 John i. 5 essential purity un-
sullied holiness.
" HOLY, HOLY, HOLY." The only attribute thrice
repeated. The Psalmist heard of God's power
" twice," Ps. Ixii. 1 1 ; but the ascription of holiness
is thrice repeated ; in the temple on earth, Isa. vi. 3,
and before the throne above, Eev iv. 8.
THE LORD JESUS." The Holy One," Ps. xvi. 10 ;
158 SCUIJ TURK ITSELF THK ILLUSTRATOR.
Acts iii. 14 ; Luke i. 35 ; untainted by sin, Ht^b. iv.
15; vii. 26; 1 Pet. ii. 22; "the image of God, 2
Cor. iv. 4 ; Heb. i. 3 ; typified by the ancient sacri-
fices " without blemish and without spot," by the
high priest, in his consecration, separation, dress, and
especially by the inscription on the crown of his
niitre, to be always worn " Holiness to the Lord,"
Exod. xxviii. 3638.
The Holiness of the Lord Jesus. How many
striking proofs were given in His ministry upon
earth ! He touched defiling things, yet He Himself
caught no defilement. He was acknowledged inno-
cent by Pilate, and by Herod, and by the traitor-
apostle, Judas ! Even devils recognised Him as the
Holy One, Mark i. 24.
THE HOLY SPIRIT. Why is the title so especially
given, the Holy Ghost 1 the Holy Spirit ] Not be-
cause the third Person in the blessed Trinity is essen-
tially more holy than the other two. But is it not
because He is the great Communicator to the
Church ? Holiness (not strength, or wisdom, or any
particular grace) is the one especial thing, it is His
office to communicate, as the parent root of all
HOLINESS.* See Cfamsing Mortification Per-
fection Purity Walking Holy.
Many EXPRESSIONS of Scripture forcibly describe
the nature and effects of holiness in the believer
"Conformed to the image of Christ" Rom. viii. 29.
Close likeness to Christ is the very essence of all true
holiness in the Christian, Eph. iv. 24 ; Col. iii. 10.
Following or imitating God, as dear children, Eph.
v. 1. The highest dignity of the saints is to love
what God loves, and hate what God hates. See Ps.
xlv. 7, fulfilled in Christ the Holy One, Heb. i. 9.
Cf. Ps. cxix. 104, 113, 128, 163; Prov. viiL 13.
SCRIPT UiiE ITSELF THE ILLUSTRATOR. 159
" Partakers of the Divine nature," 2 Pet. i. 4.
Walking in newness of life, Rom. vi. 6 ; doing all
things from new principles.
Walking in the light, 1 John i. 7 ; Eph. v. 8.
Alive unto God, Rom. vi. 11.
Renewal in the spirit of the mind, Eph. iv. 24;
Col. iii. 10.
Being transformed, Rom. xii. 2 ; transfigured, 2 Cor.
iii. 18, the very word applied to Christ's transfigura-
tion, Matt. xvii. 2 (Greek).
Undefiled, Ps. cxix. 1 ; Cant. v. 2 ; vi. 9 ; Rev.
iii. 4.
Unspotted from the world, James i. 27 ; Cant. iv. 7 ;
Eph. v. 27; 1 Tim. vi. 14.
See in Cone, the strong description of holiness as
separation from evil, under Departing from evil
Hating Abhorring Forsaking sin Freed from sin,
&c.
HOLINESS is constantly set forth under its double
aspect putting off the old man, and putting on the
new hating evil and loving good. See Lev. xviii.
3 5 ; Job i. 1 ; Ps. xxxiv. 14 ; xxxvji. 27 , xcvii.
10; cxix. 113, 163; Amos v. 15; Rom. vi. 11; xii.
19; Eph. iv. 2232; 1 Pet. iii. 11.
ST. PAUL'S THREE RULES for a holy life, 1 Cor. x.
31; Col. iii. 17, 23.
THE HOLINESS of God's saints is strikingly set forth
in the TITLES given to them. They are called saints,
or sanctified ones, meaning holy set apart to God ;
they are described as a " holy people " " called "-
"chosen" "created unto good works." See Eph. ii.
10 ; iv. 24 ; they are the " Temple of God," the shrine
where the Holy Spirit condescends to dwell.
The phrase " a man of God," is the beautiful de-
scription given of a teacher or a holy person. It is
applied to Moses, Elijah, Elisha, Shemaiah, David,
160 SCRIPTURE ITSELF THE ILLUSTRATOR.
in the Old Testament prophets ; Timothy, and others.
It implies entire consecration to God's service, and
marked holiness of character. See such texts as 1
Tim. vi 11 ; 2 Tim. iii. 17.
THE HOLINESS of God's worship is stamped on the
very name sanctuary, i. ., a holy place. It was
marked most prominently in every part of the taber-
nacle worship ; in the " holy sanctuary," the un-
blemished sacrifices offered upon the " holy altar," by
holy persons, in holy garments, with holy vessels,
and in the observance of the holy Sabbath, and the
presenting of holy gifts. Everything about the ser-
vice of the Lord was to be holy "holy water,"
" holy ointment," &c. ; see in Concordance. When
the altar of burnt-offering at the entrance of the
tabernacle is declared to be most holy, the marginal
reading is still more emphatic " It shall be an altar
holiness of holinesses" Exod. xl. 10.
The BEAUTY OF HOLINESS, Ps. xxix. 2; xcvl 6, 9;
xxvii. 4.
The institution of NAZARITESHIP, Num. vi, was a
special type of holiness, as the leprosy was a type of
sin. See Mortification.
The BOOK OF LEVITICUS. Four charges are given
in this early book (xi. 44 ; xix. 2 ; xx. 7, 26), which
are quoted in 1 Pet. i. 15, 16, to point out the measure,
motive, and model of the believer's holiness.
Gal. vi 14. "Tho cross once seen is death to
every vice."
Eph. i 4. " He hath chosen us in Him .... that
we should be holy."
The broad seal of sanctification must witness to the privy Heal
of our election.
2 Tim. ii 19.
The faith that unites to Christ, and makes us His, separate*
from all iniquity.
SCRIPTURE ITSELF THE ILLUSTRATOR. 161
Heb. xii. 14. "Follow .... holiness."
Follow, as with a hound-like scent and eagerness. Cf. Isa.
xi. 3, marg.
2 Pet. iii. 11. " What manner of persons ought ye
to be in all holy conversation and godliness]"
Literally, in holy godlinesses. Our translators have supplied
the word "all," to express the full emphasis and intensity of St.
Peter's words.
Num. xiv. 24; xxxii. 12. "Caleb followed the
Lord fully."
Luke i. 6. Zacharias and Elizabeth " both righte-
ous before God, walking in all the commandments
and ordinances of the Lord blameless."
Mark vi. 20. John Baptist. Even Herod knew
that he was " a just man and a holy."
HOLY GHOST.***
EMBLEMS OF.
Wind or breath, Cant. iv. 16; Ezek. xxxvii. 9 ; John
iii. 8 ; xx. 22 ; Acts ii. 2 ; mysterious sovereign
mighty.
Water, Isa. xliv. 3 ; Ezek. xxxvi. 25 ; John vii. 38,
39 ; pure cleansing refreshing fertilizing free.
Fire, Matt. iii. 1 1 ; penetrating illuminating
warming consuming.
Oil, Isa. Ixi. 1 ; Heb. i. 9 ; healing comforting
consecrating.
Seal, Eph. i. 13; iv. 30; authenticating marking
securing.
An earnest, Eph. i. 1 4 ; the pledge of future and
full possession.
A dove, Matt. iii. 16 ; gentle peaceful pure.
A guide, John xvi. 13; tender faithful unfailing.
UNDER THE LAW the Holy Spirit's work was set
forth chiefly by the emblems of water (pure, running
162 SCRIPTURE ITSELF THE ILLUSTRATOR,
water) and oil, which were used for purification, con-
secration, and anointing.
THE TITLES OF THE HOLY GHOST. See Text-
Books.
" It is carious to remark, that wherever the Holy Ghost is
spoken of in the Bible, He is spoken of in terms of gentleness
and love. We often read of ' the wrath of God ' the Father, a*
Rom. L 18 ; and we read of the wrath of God the Son, as Pa.
ii. 12 ; but we nowhere read of the wrath of God the Holy
abort." M'Cheyne.
He is called
The "good Spirit," Neh. ix. 20 ; Pa cxliii. 10. Cf.
the parallel texts, Matt. vii. 11, and Luke xi 13.
The "free Spirit," Ps. li. 12, literally liberal, gene-
rous, princely.
The Comforter, or Paraclete, John xiv. 16, 26 ; xv.
26 ; a word of wide signification ; ascribed alike to
God the Son, and God the Holy Ghost ; including
the ideas of teaching, exhorting, pleading, strength-
ening, comforting.
" We should not forget in measuring the fitness of Comforter,
' as the meaning of the word Paraclete,' that the fundamental
idea of Comforter, according to its etymology and its early uses,
is that of strengthener, and not consoler ; even as the rapa-
K\TJTOS was one who, being summoned to the side of the accused
or imperilled (hence the word advocate), stands by to aid and
encourage. " Trench.
THE GIFT OF THE SPIRIT is frequently described
by words expressive of abundance and continuance.
Thus the Holy Ghost is spoken of as
Coming, as a mighty and powerful impulse, as in
the case of Othniel, Jephthah, Samson, &c., personally,
and upon the Church collectively.
Poured out, Ps. i 23 ; Isa. xliv. 3 ; Joel it 28, 29 ;
Zech. xii. 10; Acts ii. 17, 18.
Shed abundantly, Titus iiL 6.
Clothing, Judges vi. 34 ; 1 Chron. xii. 18, margins;
SCRIPTURE ITSELF THE ILLUSTRATOR. 163
so Luke xxiv. 49, " endued," or invested with the
Spirit.
Dwelling, Ps. Ixviii. 18 ; John xiv. 17; Rom. vi. 9 ;
1 Cor. iii. 16 ; and also vi. 19.
Abiding, John xiv. 16.
Supplying the wants of the Church, Phil. i. 19.
The Greek word here (Phil. L 19), is taken from the office of
the Choregus, whose place it was to supply the chorus, at his
own expense, with ornaments and all other necessaries. (See
Scapula, Xenophon, &c.) So the Holy Spirit supplies the wants
of the Church.
ST. LUKE'S GOSPEL contains the most frequent
references to the Holy Ghost of all the gospels. In
the first four chapters, we read of Zacharias and
Elizabeth, John the Baptist, Mary, Simeon, and our
Lord Himself, being filled with, or moved by, the
Holy Ghost.
A STRIKING CONTRAST. Thomas, though one o\
our Lord's chosen apostles, who had been with Him
during His ministry, and heard Him so often foretell
His own resurrection, yet refused to believe the re-
surrection, until compelled by sight to say " My
Lord," John xx. 18. Elizabeth less favoured
when Mary came to see her before He was born, at
once acknowledged her as "the mother of my Lord,"
Luke i. 43. " Elizabeth," we read, " was filled with
the Holy Ghost/' ver. 44.
FILLED WITH THE SPIRIT. FULL OF THE HOLY
GHOST.
How often these pregnant expressions occur ; de-
noting the energising, ennobling power of the Spirit
in the heart of God's saints. They are generally
marked by some special result following. Take, e. g.,
the following cases :
Bezakel Exod. xxxi. 3; xxxv. 30, 31 "filled
164 SCRIPTURE ITSKLF TIIK ILLUSTRATOR.
with the spirit of God ; " to prepare the materials for
the tabernacle.
Zacharias and Elizabeth Luke i. 41, 67 inspired
with the spirit of prophecy.
John Baptist, Luke i. 15, 16. (See the beautiful
connection.)
The disciples at Pentecost, and afterwards Acts
ii. 4 ; xiii. 52 endued with the ordinary and extra-
ordinary gifts of the Spirit.
The seven deacons Acts vi. qualified for their
important offices ; filled with wisdom, ver. 3 ; faith,
ver. 5 ; and power, ver. 8.
Peter Acts iv. 8; xiii. 19, 20 emboldened to
confess Jesus Christ without fear.
Stephen Acts vi. 5 witnessing a good confession ;
rejoicing in the midst of danger, vi. 15 ; calm in the
hour of death, vii. 55.
St. Paul Acts ix. 17; xiii. 9 even from the
commencement of his ministerial course, was filled
with the Holy Ghost.
Barnabas, Acts xi. 24.
THE LORD JESUS. The Holy Ghost took part in
the several steps of our blessed Lord's life and work.
In His conception, Matt. i. 20 ; His baptism, Matt
iii. 16; in the temptation, Luke iv. 1, 14; in His
preaching, Luke iv. 14, 16 ; His miracles, Matt. xii.
28 ; His resurrection, 1 Peter iii. 11.
Thus, by the Holy Ghost, the Lord was anointed,
Isa. Ixi. 1 ; Acts x. 38 ; filled, Luke iv. 1 ; led, Matt,
iv. 1 ; empowered, Luke iv. 14 ; and that without
measure, John iii. 34.
For the blessed results of the Spirit's work, see under convic-
tion quickening regeneration prayer zeal, &c.
THE DIFFERENT CRACKS spoken of in connection
with His work, should not be overlooked
Separately, faith, Acts vi. 5 ; xi. 24 ; hope, Rom.
SCRIPTURE ITSELF THE ILLUSTRATOR. 165
xv. 13 ; love, Eom. v. 5 ; xv. 30 ; joy, Acts xiii. 52 ;
comfort, Acts ix. 32 ; wisdom, Acts vi. 3 ; 1 Cor. xii.
8 ; patience, Gal. v. 5 ; goodness, righteousness, and
truth, Eph. v. 9 ; Acts xi. 23.
Collectively, in one harmonious chain of many links,
Gal. v. 22, 23.
HONOURING THE LORD. See Liberality-
Praise Submission Trust Zeal, &c.
1 Sam. ii. 30. The great principle, "Them that
honour me I will honour." See Ps. xviii. 20 26 ;
xci. 14 ; Prov. iii. 5, 6 ; John xii. 26, &c.
It was a singular coincidence, that when the Rev. C. Simeon's
funeral sermons were preached, two of the preachers, without
any previous consultation, fixed upon this text " What a testi-
mony to a holy life ! "
At the end of the Franco-Prussian war in 1871, the Emperor
of Prussia had a medal struck off of two different kinds, for
combatants and non-combatants, both bearing the device" God
was with us, to Him be the honour. "
THE FIRST and the BEST to be given to God. See
Dedication.
PUTTING FIRST THINGS FIRST. The foundation of
all moral and religious order is this, Matt. vi. 33 ; as
in the Ten Commandments, and in the Lord's Prayer,
God's honour is put as the first thing to be thought
of.
EXAMPLES.
Noah. After leaving the ark, Noah first built an
altar to the Lord, before he sought a home and settle-
ment for himself: and how graciously his offering
was accepted, Gen. viii. 20 22 ; ix. 1 17.
Abraham. Wherever he pitched his tent, there he
built an altar, Gen. xii. 7, 8; xiii. 4, 18.
Jacob. One feature in Jacob's character was his
readiness to acknowledge God's hand and goodness.
166 SCUIPTUUK ITSELF THE ILLUSTRATOR.
See Gen. xxxi. 5, 7, 9, 42 ; xxxiii. 5, 11. In this he
was a striking contrast to Esau. See also Jacob's
vow and worship, Gen. xxviii. 16 22; xxxi 54;
xxxiii. 20 ; xxxv. 7 ; xlvi 1.
Moses. His noble regard to God's honour. See
Zeal, Exod. xxxii. 1114; Num. xiv. 1319; Deut
ix. 26 29. His constant reference in the Book of
Deuteronomy to " the Lord thy God." See Lord.
Joshua, xxiv. ' 5.
Hannah dedicating her first-born child the child
of prayer unto the Lord, 1 Sam. i. 11, 20 28 ; and
see her full reward, ii. 21 ; for one child given to
God, behold five added !
David. His heroic faith when going against
Goliath in the name of the Lord, 1 Sam. xvii 32 37,
45, 47 ; his twice refusing to smite Saul, because he-
was " the Lord's anointed ; " his resignation in deep
trouble see Submission ; his care for the ark, 2 Sam.
vi, I, 2, 12 ; his desire to build the temple, and pre-
paration for it, 1 Chron. xvii. 1 15 ; xxix 1 5, 20:
his pouring out the water of Bethlehem unto the
Lord, 2 Sam. xxiii. 15 17.
Obed-edom, 2 Sam. vi 11. Blessed in his family
and descendants, 1 Chron. xvi 38 ; xxvi. 4 8.
Ebed-melech, Jer. xxxviii 7 13; xxxix. 15 18.
The Jews, on their return from Babylon, first set-
ting up the altar, and preparing to rebuild the temple
before rebuilding the walls of Jerusalem, Ezra iii
Ezra. His noble spirit, viii 21 23.
The Apostles, Acts iv. 19, 20 ; v. 29.
HOPE.*** See Faith Trust Watting.
EMBLEMS.
An anchor, " entering into that within the vail,"
Heb. vi 19.
SCEIPTUKE ITSELF THE ILLUSTRATOR. 167
A harbour, or "place of repair," Joel iii. 16. marg.
A helmet, 1 Thess. v. 8.
A door, Hosea ii. 14, 15, like "the valley of
Achor" (the scene of Israel's trouble, Joshua vii. 26,
marg., and one of the first earnests of their future
acquisitions in Canaan), for a " door of hope." Deep
humblings of heart are often " the door of hope " to
joy and victory.
The hope of a tree cut down, Job xiv. 7.
The hope in the ploughman's expectation, 1 Cor. ix.
10 ; James v. 7.
The hope in a parent's chastening of a wayward
child, Prov. xix. 18.
Kom. viii. 19. "The earnest expectation of the
creature waiteth."
airoKapadoKia, properly, looking out with outstretched neck,
as if in intense and eager expectation of some much longed-for
object.
1 Cor. xiii. 13. Rendered by Macbride, Faith
Expectation Love.
The encouragement of hope, Ezra x. 2.
The patience of hope, 1 Thess. i. 3 ; Kom. viii 24 ;
xv. 4 ; v. 4 ; Lam. iii. 26.
The joy of hope, Ps. xii. 12 ; Prov. x. 28 ; Rom. v.
2 ; Heb. iii. 6.
The strength of hope, Ps. xxxi. 24 ; Joel iii. 15
(hope and strength.)
The persistency of hope, Ps. Ixxi. 14; Rom. iv
1820.
The service of hope, Acts xxvi. 6, 7.
The reward of hope, Prov. x. 28; xiii. 12.
THE PSALMS OF DAVID. It is worthy of note,
that in the Psalms of David, written in his deepest
trouble, from the persecution of Saul, the rebellion of
Absalom, &c., we always find some ray of hope.
168 SCK1PTURK ITSELF THE ILLUSTRATOR.
Prov. xiii 12. "Hope deferred," &c.
Hope, like banger, IB at first a sensation pleasurable and
healthy ; but, like hunger, if too long protracted, it turns to
pain. But hope satisfied, when the object longed for comes,
puts men into a sort of Paradise, a garden of pleasure, for it in
" a tree of life."
1 Pet. i. 13." Hope to the end."
How long shall hope last f The ancients used to say, " Dum
spiro, spero." The Christian may go further, "Dum expiro,
2 Cor. iv. 8. "Perplexed, but not in despair."
" Not altogether without help or means," margin.
Our English word despair means having no hope (de spero).
First Epistle of St. Peter.
Weiss has called St. Peter " the Apostle of hope," from the
constant spirit of looking forward which pervades every part of
this epistle. In five chapters there are at least ten alluaions to
the future.
THE LORD JESUS.
Our example in prayer and obedience was no less
our example in hope. It was hope that helped to sus-
tain His troubled spirit when He looked beyond the
conflict and the cross. It was thus He spoke of His
approaching sufferings as they drew near. John xii.
23 " Now is the Son of man glorified." Luke ix.
51 ; Heb. xii. 2 " who for the joy set before Him."
Our Lord, in speaking of His death, very generally
also spoke of His resurrection, and He is still the
same, still " expecting " the day of His coronation,
Heb. x. 13.
HOSPITALITY.* See Kindness -Brotherly
Heb. xiiL 2. " Be not forgetful to entertain
strangers."
There is a striking similarity in the Greek between ver. 1
SCRIPTURE ITSELF THE ILLUSTHATOR. 169
and 2. Literally, " Let the love of the brethren continue ; of the
love of strangers be not forgetful ;" the same word love is com-
mon to both. It is observed by Gouge " I find not this com-
position in any Greek author before the apostles' time ; as it is
probable they were the first authors thereof. St Paul uses it
four times, Rom. xii. 13 ; 1 Tim. iii. 2 ; Titus ii. 3 ; Heb. xii. 2.
It is also used 1 Pet. iv. 9.
Kom. xii. 13. "Given to hospitality."
Literally, pursuing it a strong word, intimating that we
should not only embrace the opportunity, but even seek it re-
gard it as a privilege and an honour.
1 Tim. iii. 2 Titus i 8 ; Heb. xiii. 2.
We must remember that the Christians in St. Paul's times,
as the Hebrew Christians, e.g., and the bishops in the early
Church, were for the most part poor (see Heb. x. 38) ; yet the
duty is pressed upon such no less than on the rich. Hospi-
tality in the poor is often a test of godly character, 1 Kings
xvii. 12.
An abundant RECOMPENSE generally follows hospi-
tality. Of this we have many examples :
Abraham received the strangers who came to him,
and " thereby entertained angels unawares ;" nay
more, he received the Lord of angels, Gen. xviii.
Heb. xiii. 2.
Lot was delivered from Sodom by the angels he
received.
Laban's hospitality was rewarded by his finding a
faithful servant for himself, and a good husband for
his daughter, and the Lord s blessing on his house,
see Gen. xxx. 27.
Rahab received the spies, and afforded them pro-
tection. How abundantly she was repaid in the pre-
servation of herself and of her kindred, Joshua vi.
22, 2325.
The widow of Zarephcdh had indeed her faith and
compassion put to a severe test in a time of famine.
But she was more than repaid in the provision for
170 SCRIPTURE ITSELF THE ILLUSTRATOR,
herself and son, and the restoration of her dead son
to life, 1 Kings xvii. 8 24.
The Shunammite was rewarded in a similar manner
for her kindness to Elisha the man of God, 2 Kings
iv. 837.
Martha and Mary, in giving the Master a welcome
in their home at Bethany. How they were honoured
in His teaching, and in the stupendous miracle of
raising th?ir brother from the grave, Luke x. 38 42 ;
John XL
ZacchfEus received the Lord joyfully, and salvation
came to his house, Luke xix. 1 10.
Lydia Justus Gains, gave the apostles and the
brethren shelter in those days of peril and persecution.
" The household of Stephanas " is especially favoured
with honourable mention, 1 Cor. xvi. 15 ; Acts xvi
15, 40, xviii. 7 ; Rom. xvi. 23 ; 3 John 5, 6.
Publius and the people of Melita courteously enter-
tained St. Paul, and Publius's father was miraculously
healed of a dangerous illness, and after him many
others also, Acts x xviii. 1 10.
The LORD JESUS Himself honoured hospitality in
his first miracle at Cana ; and, though He had no
earthly home, He provided " a table in the wilder-
ness" for those who followed Him, and wrought two
striking miracles to feed the hungry.
HUMILITY.* See Docility Meekness.
EMBLEMS.
Lilies of the valley such as grow in the " valley ot
humiliation."
Babes free from conceit, Matt, xi 25.
Little cliildren free from pride and ambition, Matt,
xviii. 1 6 ; Luke xviii. 17 ; twice used by our Lord
as the emblem of humility.
See in Cone, many expressions and commendations
SCRIPTURE ITSELF THE ILLUSTRATOR. 171
of humility under humble humbleness of mind
poor lowly meek contrite low degree, &c.
Of. especially throughout the Book of PROVERBS
the repeated commendations of humility. See Cone.
Matt. v. 3. " Blessed are the poor in spirit."
The first beatitude begins with humility. " Poverty of spirit
is the fruit of the law, and the germ of the gospel" (Lange.)
James iv. 7. " Submit yourselves therefore to
God."
Properly, as the Greek means in its derivation, maintain
your due subordination, as soldiers keep their proper rank.
1 Pet. v. 5." Be clothed with humility."
" Gird (chap i. 13) fast on humility. The Greek is very dif-
ficult to translate ; it means to tie on with a fast knot. Some
suppose it bears the thought Gird on humility as the slave-
dress, as the Lord girded Himself with a towel to perform a
servile office of humble love, washing His disciples' feet a
scene in which Peter took an important part, so that he would
naturally have it before his mind. Cf. similarly ver. 2 of the
chapter with John xxi. 15 17." Rev. A. R. Faussett.
Matt, xxiii. 12; Lukexiv. ll,xviii. 14. "Whoso-
ever exalteth himself shall be abased ; and he that
humbleth himself shall be exalted."
A saying so important that our Lord urged it witb different
arguments on three different occasions.
Rom. xii. 310, 16.
Three lessons on humility the absence of self-conceit ; the
readiness to prefer others before ourselves ; the patient bearing
if mean meu and mean things.
1 Cor. xiii. 4. " Charity vaunteth not itself : is
not puffed up."
1 Kings xx. 11. " Let not him thatgirdeth on his
harness boast himself as he that putteth it off."
The only wise sentence that Ahab is recorded to have said.
172 8CK1PTURB ITSELF THK ILLUSTRATOR.
Prov. xv. 33, xviii. 12. "Before honour is humi-
lity."
In Gains College, Cambridge, there are three gateways in
succession : " the first is called Humilitatia, the next Virtutis,
the third (which opens towards the Senate House) Honoris. Not
in vain did our forefathers make these emblems of an under-
graduate's progress ; and happy would it be if every youth
entered by the gate of humility, to pass through the gate of
Christian virtue, that he might come forth in the highest sense
to that of honour." Rev. R. P. Walter.
EXAMPLES.
Joseph who, in the height of his prosperity, did
not forget his former low estate, and was not ashamed
to own his father and brethren's trade of shepherds,
Gen. xlvi. 31 36; see also his refusal to receive
Pharaoh's flattery, xli. 15, 16.
David. How beautifully the sweet Psalmist mani-
fested true humility both before and after the victory
over Goliath, 1 Sam. xvii. 8 10, 43, 44 ; and in his
modesty before Saul, 1 Sam. xviii. 18 ; in the absence
of anything like elation after his vast preparations for
the temple, 1 Chron. xxix. 14; see many of the
Psalms probably written by him, x. 12, 17 ; xxxiv. 2,
cxxxi., &c.
Solomon. " Before honour is humility." The man
so eminent for wisdom was no mean illustrator of his
own twice-repeated proverb, Prov. xv. 33 ; xviii. 1 2 ;
cf. the humility of his early choice, 1 Kings Hi. 5 15;
and the constant commendation of humility in the
Book of Proverbs. See Cone.
John tlie Baptist. How beautiful it is to compare
John's testimony of himself, and Christ's commenda-
tion of him ! The Baptist himself never forgot his
inferiority to Christ. " 1 am," he said, " the voice,"
John i. 23 ; whilst Jesus was " the Word," John i. 1 ;
" the latchet of whose shoes," he said. " I am not
worthy to stoop down and unloose," Mark L 7 ; "He
SCKIPTUEE ITSELF THE ILLUSTRATOR. 173
must increase, but I must decrease," John iii. 30.
Yet see what the Master said in exaltation of one so
humble, Matt. xi. 21 ; John v. 35.
Mary. Three times we read of her in the same
posture, sitting " at the feet of Jesus," Luke x. 39 ;
John xi. 32; xii. 3.
The Evangelists are remarkable for so frequently
omitting the points of history which might have
thrown honour upon themselves ; whilst they are
careful to mention things which might tend to their
own humiliation.
St. Matthew, e.g., records his own name as "the
publican" (x. 3), and makes no mention of having
himself m&de the great feast at his house (ix. 10), nor
of his having left all to follow Christ, Luke v. 2729,
a circumstance which he carefully records about
James and John, iv. 20 22.
St. Mark, writing, as is supposed, under the direc-
tion of St. Peter, makes no mention of the keys, nor
of his (Peter's) walking on the water, whilst he re-
cords most fully Peter's rebuke, viii. 33; and Peter's
fall, and Peter's repentance, xiv. 66 72.
St. John. " That other disciple," who modestly
conceals his own name.
St. Paul. Three texts compared attest the growth
of his humility, if taken in connection with the dates
of the Epistles
1 Cor. xv. 9, probably about 59 A.D.
Eph. iii. 8, probably about 64 A.D.
1 Tim. i. 15, probably about 65 A.D.
The first two about twenty-five years after his
conversion. See also the striking reluctance the
apostle had to speak in his own honour (2 Cor. xii.
1, 11), and of his wonderful exaltation. For fourteen
years he kept silence about being caught to the third
heaven, and then only spoke because of false teachers ;
at the same time recording the humiliation of the
174 SCRIPTURK ITSELF THE ILLUSTRATOR.
thorn sent to keep him from being " exalted above
measure." When he wrote 2 Cor. xii. 1 11, he had
been at Corinth eighteen months, and had probably
never even named his rapture into paradise.
How many saints are spoken of who shrunk back in
humility, not, perhaps, unmixed with fear at first,
when charged with some important mission 1 Moses,
Gideon, Jeremiah, <fcc. See Boldness.
The angels veiling themselves in the presence of
God (Isa. vi. 2), and cheerfully ministering even to
the "little ones" of God's family on earth, Matt
xviii. 10 ; Luke xvi. 22 ; Heb. 114.
The LORD JESUS was Himself the pattern and
model of meekness and humility, Matt. xi. 29. How
often He taught the lesson, Matt. xi. 29 ; xx. 26, 27 ;
Luke xiv. 10 ; xvii. 10, &c. ; and how often He gave
proofs of His own humility ! One of His last acts
before going to the garden, was that lesson of wash-
ing the disciples' feet, John xiil 1 17. And see
what St. Paul says " Wherefore God also hath
highly exalted Him," <fcc., Phil. ii. 511.
HYPOCRISY.* See Profession Treachery.
The word " hypocrisy " (from the Greek vroKfur^t)
properly refers to an actor, one who wears a mask,
and plays a part on the stage.
ILLUSTRATIONS.
Leaven, Luke xii. 1 ; Lev. ii. 11.
WTiited sepulclires, Matt, xxiil 27 31 ; painted and
garnished, but full of the corruption and decay of
death.
A whiled wall, Acts xxiii. 3, alluding to the beauti-
ful outside of some walls, which are full of dust and
rubbish within.
Graves overgrown with grass, and concealed from
SCRIPTURE ITSELF THE ILLUSTRATOR.- 175
the notice of those who walk over them, and are hurt
or defiled by the unexpected contact, Luke xi. 44.
Potsherds, covered with silver dross, Prov. xxvi.
23. '
Tares, Matt. xiii. 38, remarkable for their re-
semblance to good wheat, especially in the early
stages.
Wolves in sheeps' clothing, Matt. vii. 15. (See
Banyan's description of the town of Fairspeech, in
' Pilgrim's Progress.")
Wells without water, 2 Pet ii. 17 ; Jude 12.
A cloak to cover sin, 1 Thess. ii. 5 ; 1 Pet. ii. 16.
Deceitful kisses, Prov. xxvii. 6 (Absalom, 2 Sam. xv.
5 ; Joab, xx. 9, 10 ; Judas, Luke xxii. 47, 48).
The spider's web, Job viii. 13, 14, a figure of the
hypocrite's trust.
The rush without water, and flag without mire, Job
viii. 11 13, a figure of the hypocrite's hope.
PARALLEL EXPRESSIONS.
Lying, Hosea xi. 12 ; Isa. xxx. 9.
Dissembling, Ps. xxvi. 4 ; Jer. xlii. 20 ; see marg. ;
Gal. ii. 13, "the other Jews dissembled" (the Greek
is, "were together guilty of the hypocrisy "), Rom.
xii. 9.
Feignedly, Jer. iii. 10, as when David "feigned
himself mad," 1 Sam. xxi. 13 ; or the woman of
Tekoah, feigned herself a mourner, 2 Sam. xiv. 2 ;
so the Pharisees, Luke xx. 20; the false teachers,
2 Pet. ii. 3.
False lips, Prov. xvii. 4 ; Ps. cxx. 4 ; false brethren,
2 Cor. xi. 26 ; apostles, 2 Cor. xi. 13 ; teachers, 2 Pet.
ii. 1 ; prophets, Matt. vii. 15, &c.
Jer. xxiii. 15. The marginal reading shows the
close alliance of profaneness with hypocrisy.
Phil. i. 8. Preaching " Christ in pretence ;" as a
cloak for party (Judaizing) purposes; "using the
176 SCKIPTURE ITSELF THE ILLUSTRATOR.
name of Christ to gain proselytes to the law."-
Lightfoot.
Matt. xxvi. 65. "Rending the garments" was a
sign of mourning amongst the Jews, but it was also
a frequent evidence of their hypocrisy. It is said
that many of them took good care to rend the gar-
ment on the seam, so that they might, without much
trouble or loss, repair the rent. Jacobi. Like the
" hypocritical mockers in feasts," Ps. xxxv. 16 ; and
the hired mourners and minstrels so customary in
Eastern countries in the house of death, Matt. ix. 13 ;
Mai. iii. 14 (see marg.)
Hosea vil 14 ; Mai. ii. 13 ; Matt. vi. 16, &c.
Hypocrisy is the homage vice pays to virtue ; but "it is as
like to piety as hemlock ia to parsley." Puller.
EXAMPLES.
Joseph's brethren pretending sympathy with Jacob,
Gen.xxxvii. 35.
Absalom's make-believe vow, 2 Sam. xv. 7, 8 ; and
his flattery, ver. 2 6.
Jezebel 's hypocritical fast, 1 Kings xxi. 9 14.
Sattfs pretended gift to David, 1 Sam. xviii. 17 30.
Jehu's pretended zeal for the Lord, 2 Kings x. 16.
Johanan, Jer. xHi. 1 3, 20.
Ezekiets hearers, Ezek. xxxiii. 31.
Haman's pretended loyalty, Esther iii. 8.
The Pharisees, Matt. xvi. 1 3 ; Luke xii. 1 ; Matt
x xiii. Seven times in this chapter does our Lord call
the Pharisees " hypocrites."
The Herodians, Matt. xxii. 1618.
Judas, the traitor, Luke xxii. 47, 48.
The Jews wJio sought ChrisCs death.
Never was hyi>ocrisy more fearfully shown than in the con-
duct of the Jews in compassing Christ's death. The chief
priests arid elders professed to seek the death of Jesus in the
needful defence of their nation and law ! They saw no harm in
SCRIPTURE ITSELF THE ILLUSTRATOR. 177
giving money to one of P own followers to betray Him ; no
wrong in obtaining false witnesses against Him. But they were
too conscientious to put the money into the treasury, or to enter
into the praetor's hall, lest they should be defiled ! The greatest
sin that ever was committed upon earth, was done professedly
on the ground of being zealous for the law !
Ananias and Sapphira, Acts v. 1 8.
Simon Magus, Acts viii. 13 23.
IMMUTABILITY DIVINE.*
"Tnou ART THE SAME." The essential attribute
of Deity very forcibly contrasted with the mutability
of man, Ps. cii. 2427; Heb. i. 12.
James i. 17. With "no variableness, nor shadow
of turning," an allusion to the parallax of the heavenly
bodies.
Heb. xiii. 8. " Jesus Christ the same yesterday,
and to-day, and for ever."
A text to be especially read with the context the verse be
fore, and the verse after. The Lord Jesus is contrasted with
departed pastors, ver. 7 ; and with the Church's liability to be
" carried about with divers and strange doctrines," ver. 9 ; be-
tween these two the Lord Jesus stands, as the abiding ground
of comfort, and the unchanging basis of the truth.
Acts i. 11. "This same Jesus."
The same at the second coming as when He left the earth :
who declared Himself to St. John as "the Alpha and Omega,
the beginning and the ending, which is, and which was, and
which is to come, the Almighty^' Rev. L 8.
Exod. iii 14, " I am that 1 am"
Jehovah self -existent self-sufficient, and immutable.
It was a poor shadow which the ancient Greeks had, when
they put over the door of the temple at Delphi the Greek word,
(thou art).
IMPATIENCE. See Murmuring Rashness.
Esau, Gen. xxv. 29 34. " Behold, I am at the
M
178 SCRIPTUKK ITSELF THE ILLUSTKATOR.
point to die." Esau was then only about thirty-two,
and in perfect health ! " And what profit shall this
birthright do to me?" Too impatient to wait, the
craving a moment's gratification, made him blind to
the value of the birthright he recklessly threw
away 1
Sarah, Gen. xvi, grown weary of waiting God's
time, tried to hasten, by means of her own devising,
the fulfilment of Gods promise. See Expedience.
Rachel. " Give me children, or else I die," Gen.
xxx. 1. Oh, how hard it would go with us, if God
gave us all our desires ! Rachel had children given
her, and died in child-bearing, Gen. xxxv. 16 20.
" Enjoyments snatched out of God's hands, like fruit plucked
before it is ripe, soon rot, and only injure. Like David's child,
born in adultery, they die in the birth." Gurnatt.
The Israelites, Exod. xxxii. When Moses was gone
up into the mount, unable to wait, they broke out
into rebellion, and came to Aaron ; and Aaron yielded
to their impatience, and made the golden calf. It
was the thirty-ninth day after Moses went up. Only
one day more and he came down ! Their impa-
tience and rebellion cost the life of at least 3000
persons !
Saul, 1 Sam. xiii. 8, an example of waiting till near
the end of an "appointed time," and yet wanting
patience to wait quite to the end. Samuel had ap-
pointed seven days for Saul to wait. Saul waited
but because Samuel did not come, he became impa-
tient, and himself offered a burnt-offering ! No sooner
had he done so, than Samuel came !
Bertrhadad. "This evil is of the Lord; what
should I wait for the Lord any longer 1 " 2 Kings vi.
33, a right premiss, but a wrong conclusion. How
different was the pious exclamation of Eli, 1 Sam. iii.
18; of Job, i. 21, ii. 10; and of Hezekiah, Isa.
xxxix. 8.
SCRIPTURE ITSELF THE ILLUSTRATOR. 179
JoVs wife. Job xxxi. 9.
"If God afflict thee. let not impatience add to the affliction."
[t is the impatient patient, that makes the surgeon's knife inflict
more pain.
It is related of Mrs. Hannah More, that when on her death-
bed she was asked, If there were anything that could be done
for her ? Her reply was, " Nothing, but leave me, and forgive
me, if I am impatient."
Christ's brethren, John vii. 3, 4.
There is a time for God's purposes to ripen ; and as often a
shower comes near harvest, and fills out the corn, which they
lose who gather it too soon ; so our impatient desire to reap
when we should be content to wait, loses the fulness and ripe-
ness of many a blessing.
INABILITY, MAN'S MORAL AND SPIRITUAL. *
See Blindness Weakness Grace
May be well illustrated by the case of
Leprosy the deep and foul stain, which was not
only loathsome, but incurable, Lev. xiii.
Silly sheep going astray, Isa. liii. 6. Proverbial for
their proneness to wander, and their inability to find
the way back.
The Ethiopian. "Can the Ethiopian change his
skin, or the leopard his spots ? " Jer. xiii. 23. A pic-
ture of sin, inborn by nature, strengthened by educa
tion, and confirmed by habit.
The bankrupt debtor, who owed ten thousand talents,
and had nothing to pay, Matt, xviii. 24.
A corrupt tree, that cannot bring good fruit, Matt,
vii. 18.
A branch severed from the parent stem, John xv. 5.
We may also add the representations in Christ's
miracles of man's natural impotence, which were no
doubt designed to be symbolical. The man born
blind, John ix. ; the man with a withered hand, to
whom Christ said, "Stretch forth thine hand," Matt.
ISO SCRIPTURE ITSELF THE ILLUSTRATOR.
xil 13; the impotent man at Bethesda, "without
strength," and " who had no helper," John v. 7 ; the
deaf, deformed, demoniacs, &c. ; sad pictures of suf-
fering humanity, but emblems of the sadder state of
sin and spiritual helplessness.
WHAT MAN CANNOT DO WITHOUT DIVINE AID.
No man of himself can come to Jesus, John vi. 44 ;
receive the spirit of truth, John xiv. 17 ; have saving
faith, John v. 44 ; Eph. ii. 8 ; hear and receive
Christ's words, John viiL 43 ; think anything aright,
2 Cor. iii 5 ; bring forth good fruit, Matt, vil 18 ;
please God, Rom. viii. 7 ; receive any spiritual hon-
our or success, John iii. 27 ; do the (good) things he
would, Gal. v. 17; Rom. vii. 18 25; nothing, in
short, that is spiritual or acceptable to God, John
XT. 6.
SOLEMN QUESTIONS
" Who then can be saved ? " Matt. xix. 25.
" Who can bring a clean thing out of an unclean?"
Job xiv. 4 ; xv. 14 ; xxv. 4.
"Who can say, I have made my heart clean?"
Prov. xx. 9.
" How then can man be justified with God ? " Job
xxv. 4.
How can ye, being evil, speak good things ? "
Matt. xii. 35.
"Do men gather grapes of thorns, or figs of
thistles?" Matt. vii. 16.
" Who is sufficient for these things ? " 2 Cor. ii. 1 C.
INCONSISTENCY IN PROFESSORS.* See Bad
gliding Hypocrisy Profession.
ILLUSTRATIONS.
" The salt losing its savour" of all things then most
SCRIPTURE ITSELF THE ILLUSTRATOR. 181
worthless ; a figure used three times by our Lord in
His teaching, Matt. v. 13 ; Mark ix. 50; Luke xiv.
34, 35.
" Spots in your feasts of charity," Jude 1 2. The
Greek word refers to dangerous rocks sunken under
the sea.
Spots and blemishes, 2 Pet. ii. 13.
Rom. ii. 17 24. The sins of teachers are the
teachers of sins.
Prov. xxv. 26. The inconsistencies and falls of
professed believers before the wicked, are like "a
troubled fountain, and a corrupt (or muddy) spring."
Prov. xxv. 28. "He that hath no rule over his
own spirit is like a city that is broken down, and
without walls," lying open to the attacks of every
enemy, who may enter without resistance the un-
guarded castle.
Eccles. x. 1. "Dead flies" in the ointment are
like " a little folly " to the reputation of one honoured
for wisdom and good character.
Job xxxiv. 17. " Shall even he that hateth right
govern?"
1 Sam. xxix. 3. "What do these Hebrews here?"
What a reproach to be heard from Philistine lips of one like
David ! But what can any Israelite expect when found in the
Philistines' camp ? Is the resort of the world the place for the
child of God ?
John xviii. 25. "Art not thon also one of His
disciples 1" " Did not I see thee in the garden with
Him?" ver. 26.
Peter was now not at the upper end of the hall, standing by
his Master ready to witness for Him, but at the lower end,
amongst His enemies, following Jesus " afar off."
1 Kings xv. 5. " David did that which was right
1 82 SCRIPTURE ITSELF THE ILLUSTRATOR.
in the eyes of the Lord, .... save only in the matter
of Uriah the Hittite."
1 Rings iii. 3. "And Solomon loved the Lord,
.... only he sacrificed and burnt incense in high
places."
"Only" "save only." What a pity to find blots upon
escutcheons that ought to have been quite clear !
INDECISION. See Lukewarmness.
INDIVIDUALITY. See AppltMticm Appropria-
tion Experience Influence Obligation.
See Cone, under each every man this man
whosoever whomsoever, &c.
Under the JKWISH DISPENSATION the twelve tribes
were represented in their individuality and their
unity, as in the twelve loaves of the shew-bread pre-
sented before the Lord, and in the twelve stones
upon the high priest's breast-plate.
The DIVINE CONCERN for individuals is most gra-
ciously marked in Scripture, in each person of the
Blessed Trinity :
God the Father, in His electing love to each of His
saints, Acts xxii. 1 4 ; Rom. xvi. 1 3 ; 1 Cor. vii. 1 7 ;
John vi. 44, 65 ; His omniscient knowledge of every
member of His family, Ps. iv. 3 ; 2 Tim. ii. 19 ; His
willingness to hear every one that asks, Matt. vii. 8 ;
and receive every one that comes, Isa. Iv. 1 . besides
the general tenor of the promises, addressed not only
to the Church in general, but in the singular number
to individual characters, as Isa. Ivii. 15 ; Ixvi. 2, &c.
The Lord Jesus, " the good Shepherd," who knows
His sheep by name, and regards them individually
with a shepherd's care, John x. 3, 14 ; xiii. 18 ; xv.
16. That beautiful text, John vi. 3740, while it
sets forth the Father's gift of the whole Church to
SCRIPTURE ITSELF THE ILLUSTRATOR. 183
Christ, no less sets forth Christ's willingness to
execute the Father's will, that of " all whom He
has given," nothing should be lost." Cf. the contrast
of the comprehensive word " all " with the personal
words, " him that cometh," ver. 37 ; " he," ver. 35,
47, 56 58; "any man," ver. 51 ; "whoso," ver. 54.
The love of the Lord Jesus was eminently displayed
in the gracious care He showed in His earthly
ministry, to win and to watch over individuals.
Luke xv. 4 is an exemplification of the Shepherd's
care for one "lost" sheep; John iv., of His gentle
dealing with the woman of Samaria, cf. also His
training of the apostles, &c. Even in the midst of
His last acute and bitter sufferings, when the weight
of the whole world's guilt lay upon Him, His care
for individuals was never diminished ; and after the
resurrection He first appeared to the disciples, one
by one ; to Mary, and to the two, then to the eleven.
After the ascension, when His earthly ministry was
finished, He was seen by St. Stephen, by St. Paul, and
by St. John ; and at His second coming He will re-
ward each individual member of His kingdom accord-
ing to their works ; not only "all," 2 Cor. v. 10, but
"every one," Rom. xiv. 12.
The Holy Spirit, see Acts ii. 3, "cloven tongues
like as of fire, and it sat upon each of them ;" 1 Cor.
xii. 11, "Dividing to every man severally as He
will."
God's dealings with individuals are marked in
many ways, as, e.g., in
His purposes to Israel in their restoration. How
strikingly this is noted in such texts as Isa. xxvii.
12, "gathered one by one;" xliii. 7, "even every
one ; " Amos ix. 9, " every grain," not one grain lost.
Rev. vii. 1 8. The sealing of the twelve tribes
an aggregate number, but composed of units.
The distribution of gifts to His people in varying pro-
184 SCRIPTURE ITSKLF THE ILLUSTRATOR,
portion and diverse manifestations, 1 Cor. xiL 4 1 1 ,
2830 ; iii. 58 ; Eph. iv. 712.
The perfecting of the whole Church by the due per-
fecting of its several members; see Eph, iv. 16,
every "joint," every part ; as 1 Cor. xii. 12 27, the
body is perfect in the growth and proportion of every
member; so Eph. ii. 21 ; 1 Pet. ii. 4, 5, the living
temple grows up into beauty and completeness by the
union and fitness of each living stone.
WHAT ONK MAN MAY DO. See Influence. Examples
might easily be multiplied of the great power one
person may exercise, for good or for evil. " One sin-
ner destroyeth much good," Eccles. ix. 18 ; one traitor
within the camp may counteract the valour of thou-
sands of brave men ; one evil-disposed child may
kindle a fire which twenty strong men cannot quench,
and twenty years cannot repair. " The effectual, fer-
vent prayer of a righteous man availeth much," James
v. 16. What power Moses had, single-handed, to face
the whole multitudes of Israel's hosts ! Exod. xxxii.
26; and Elijah, to confront Ahab and the eight
hundred and fifty priests, and the people of Israel,
1 Kings xviii. 22, 40 ; see similarly the examples of
Shamgar, slaying with his ox-goad six hundred men
(Judges iii. 31) ; Samson, a thousand men (Judges
xv. 15) ; David becoming the champion of his nation,
1 Sam. xvii. ; the poor wise man who delivered a
city by his wisdom, Eccles. ix. 14, 15.
It has been remarked on our Lord's parable of the
sower, Matt. xiii. 3 9, " Sowing is generally lonely
work : one sower goes forth alone. The contrast is
all the more striking, between the proverbial sociable-
ness of reaping and the solitude of sowing. In this
age of associations and societies, is there not danger
of forgetting this, that the sower must often be a
lonely man 1"
When St. Paul preached at Philippi, we read of
SCRIPTURE ITSELF THE ILLUSTRATOR. 185
only one of the women receiving the truth, Acts xvi.
1 3 ; but that one was, as it were, the first-fruits of
Europe.
INFLUENCE, POWER OF.** See Usefulness-
Zeal
ILLUSTRATIONS.
Ointment that bewrayeth itself, Prov. xxvii. 16 ;
Eccles. vii. 1.
Sound, spreading far and wide, like the shrill blast
of the trumpet, 1 Thess. i. 8.
Leaven, gradually fermenting and working into the
whole mass, for good, Matt. xiii. 33 ; or for evil,
Luke xii. 1 ; 1 Cor. v. 7, 8 ; Gal. v. 9.
Salt, preserving and seasoning, Matt. v. 13.
"A root of bitterness," Heb. xii. 15 ; cf. Dent. xxix.
18, marg. "a poisonful herb." See in Heb. xii. 15
what may come from one root " lest there be any
root .... and thereby many be defiled."
A canker or gangrene, 2 Tim. ii. 17, i.e. a mortifica-
tion in the flesh, which, unless stopped, is fatal.
Bewitching or fascinating, Gal. iii. 1.
A viper brood, Ps. Iviii. 4, cxl. 3 ; Matt. iii. 7.
Tares, choking the good wheat, Matt. xiii. 24 30.
See Cone, under example pattern follow, &c.
The power of individuals. What one man may do.
See Individuality.
Fully illustrated in the history of the kings of Israel and
Judah, especially "Jeroboam, the son of Nebat, who made
Israel to sin." Fifteen times is his name so branded, 1 Kings
xiv. 16, xv. 30, 34 ; xxi. 22, 52 ; 2 Kings x. 29, 31 ; xiii. 2, 6,
11; xiv. 24; xv. 9, 18, 24,28.
So of bad wives Jezebel in Israel, I Kings xxi.
25; Athaliah in Judah, 2 Kings viii. 18.
The influence of a few, Deut. xx. 8 ; Judges vii. 3 ;
Isa. xxx. 17 ; exemplified in the spies who discouraged
186 SCRIPTURE ITSELF THE ILLUSTRATOR
the people, and brought down God's judgments upon
the nation, Num. xiii. 26 33, xxxii. 9.
The influence of the multitude, Exod. xxiii. 2 ; Prov.
i. 10, iv. 14, 16; Matt. vii. 13; illustrated in cases
like that of Israel overpowering Aaron, Exod. xxxii.
1,2; Saul, 1 Sam. xv. 9, 15 ; Pilate, Matt, xxvii. 24,
26, Mark xv. 16 ; Festus, Acts xxiv. 27.
1 Cor. xv. 33. "Evil communications corrupt
good manners." Prov. xxii. 24, 25.
How easy it would be to trace the history of this text through
Scripture. PB. cvi. 85 gives one moral of Israel's history
" They were mingled among the heathen, and learned their
works," see Hosea vii. 8, 9. The history of Lot is a mournful
instance of contact with evil (see Sin, Progress of.) Jacob's
seven years dwelling before Shalem was followed by the defile-
ment of his daughter, Gen. xxxiii. 18, 19, xxxiv. "The mixed
multitude" infected Israel, Num. xi. 4. False gods are found
in godly families, Gen. xxxi. 19, 84 ; xxxv. 2. Association be-
gets assimilation. Coals touched are sure either to burn or
sully. If we are not scorched by the fire of bad company, we
are sure to be blackened by the smoke. The sheep can scarcely
struggle through the thorns without losing some part of its
fleece. Sinful love leads to sinful leagues.
The influence of a good name, Eccles. vii. 1 more
diffusive than the sweet odour of " precious oint-
ment ;" more valuable than riches, Prov. xxii. 1 ; Ps.
cxii. 6.
David's " name was much set by," more valued
than Saul's splendour, 1 Sam. xviii. 30; Cornelius,
Acts x. 22 ; Ananias, xxii. 12 ; Demetrius, 3 John. 12
The influence of counsel and association, Prov. xiii.
20. Joash did well all the days of Jehoiada the high
priest ; whilst afterwards, associating with the wicked
princes of Judah, he was destroyed, 2 Chron. xxiv.
2,1725.
Uzziah, led by Zechariah, sought God, 2 Chron.
xxvi. 5.
Uuth the Moabitoss, brought into contact with
SCRIPTTTEE ITSELF THE ILLUSTRATOR. 187
Naomi, learned from her to love the God of Israel
and the Israel of God, Ruth i. 16.
So Pharaoh, so far as he was led by Joseph ;
Moses, by; Jethro ; David, by Abigail ; Ezra, as he
was encouraged by Schechaniah ; Peter, brought to
Jesus by Andrew ; Nathanael, by Philip.
Rehoboam, led by the foolish young men ; Jehosh-
aphat, placed in imminent danger through his con-
nection with Ahab ; Jehoram marrying Athaliah, &c.,
are examples of association for evil.
The influence of custom and example. How much is
implied in the words " The doings of Egypt," and
"the doings of Canaan," Lev. xviii. 2, 3; "the man-
ner of Beersheba," Amos viii. 14; and alas! "the
doings of (backsliding) Israel," 2 Chron. xvii. 4.
Mark xv. 8. The multitude began to desire Pilate
" to do as he had ever done unto them."
Acts xvii. 21. " The Athenians and strangers :" so
soon do the new comers catch the manners and
habits of a place. The Lacedemonians had a law, to
allow no stranger to remain longer than three days in
the same place. Was it not dwelling in Egypt that
gave Israel the thought and fashion of the golden
calf 1 and Jeroboam's calves also 1
The influence of rank and station, John vii. 48.
" Have any of the rulers or of the Pharisees believed
on Him]"
The influence of neighbourhood, Num. xvi 1. The
family of Kohath and the family of Reuben joined in
the conspiracy against Moses and Aaron. Blunt notes
it as a coincidence, that both these divisions were
pitched on the same (the south) side of the taber-
nacle. They were therefore neighbours, and might
naturally communicate, and influence each other.
It was probably the same cause that led Reuben
and Gad to make the joint request to have their
portion on the east of Jordan. They had been neigh
188 SCR1PTURK ITSELF THE ILLUSTRATOR.
hours from their first encampment round the taber-
nacle, Num. v. 10 14.
SOMETIMES violent
Like a strong and rushing torrent, 2 Pet. iii. 17;
as Barnabas " was carried away," Gal. ii. 1 3 ; and the
Galatians were " driven back," Gal. v. 7, marg. ; and
the false teachers came as " with a tempest," 2 Pet.
ii. 17.
Insinuating and subtle, like those who " creep into
houses," 2 Tim. iii. 6 ; working " privily," 2 Pet.
ii. 1 ; climbing over the wall, John x. 1 ; entering by
the side door or postern gate, Jude 4 (Greek.) Se-
duction has generally been more fatal to the Church
than persecution.
Unconscious and urithout design, as when a few faint
hearts make many cowards, Deut. xx. 8 ; Isa. x. 18 ;
or as when the fragrance of a good man's character
exercises a magic influence over those whom he never
saw. Most men are led for good or for evil by the
magnetic influence of a few powerful leaders. What
a power was there in the name of the great Apostle
of the Gentiles !
INTENTIONS.*
The Lord discerns them, Heb. iv. 12.
The chief value of good deeds, lies mainly in their
right intentions.
Abraham offered Isaac, not in deed, but in inten-
tion ; and the intention was accepted as the deed,
Heb. xi. 17.
David was commended for his desire to build the
temple, 1 Kings viii. 18.
The widow's mite, Mark xii. 43, 44.
Mary What a noble eulogy " She hath done
what she could," Mark xiv. 8.
Tlie Macedmians 1 liberality, 2 Cor. viii. 2, 3, 12.
SCRIPTUUE ITSELF THE ILLUSTliATOK. 189
WICKEDNESS lies not in acts only, but in inten-
tions.
Looking may be lusting, Matt. v. 28.
Hatred is accounted murder, 1 John iii. 15 ; James
iv. 2 " ye kill " (marg.) ; " or envy." So Jacob was
a murderer in intention when he wished to kill Esau,
Gen. xxvii. 41 ; Joseph's brethren, xxxvii. 20, 21 ;
Saul, wishing to kill David, 1 Sam. xviii. 25, xix. 3,
and Jonathan, xx. 33 ; Solomon, wishing to kill Jero-
boam, 1 Kings xi. 40.
GOOD INTENTIONS cannot justify wrong actions.
Gideon perhaps meant no harm in making the
ephod, but he brought a snare upon himself, and
upon his house, Judges viii. 24, 27.
Uzzah, 2 Sam. vi. 6, 7.
James and John, Luke ix. 54.
Peter, striking Malchus, John xviii. 10.
JEWS.**
EMBLEMS AND FIGURES.
The vine, vineyard, Ps. Ixxx. 8 ; Isa. v. 1 7 ; Jer.
ii. 21, &c. See Privilege.
The fig-tree, especially in our Lord's parable of the
barren fig tree, Luke xiii. 6- 9 ; and of the fig-tree
cursed, because it bore leaves but no fruit, Mark xi
1214, 20.
The olive into which the Gentile Church was grafted,
Rom. xi. 1721.
The dry tree, ripe for burning, Luke xxiii. 31.
The dry bones very many and "very dry," in
Ezekiel's vision, Ezek. xxxvii. 1 14.
A vessel wherein is no pleasure, Hosea viii. 8.
Corn sifted (marg., caused to move), yet not lost,
Amos ix. 9.
The Lord's "peculiar treasure" Exod. xix. 5 ; Ps.
cxxxv. 4 ; the Lord's poiiion the lot of His inker i-
190 SCRIPTURE ITSELF THE ILLUSTRATOR.
tance, Deut xxxii. 9. See also some of our Lord's
parables.
JOY.*** See Praise Thankfulness.
EMBLEMS AND ILLUSTRATIONS.
Light from heaven, pure, cheering, diffusive, often
eclipsed sweetest after gloom and darkness. See
Cone.
Singing and music, the natural expression of cheer-
fulness and joy, especially at times of festivity and
rejoicing. God giveth His beloved "songs in the
night ;" Zion's pilgrims " sing in the way ;" " the
ransomed of the Lord shall .... come to Zion ....
with songs."
Dancing, leaping, shouting for joy, Jer. xxxl 13 ;
Ps. xxx. 11 ; Isa. xxxv. 6 ; Ezra iii. 12 ; Luke vi. 23;
Acts iil 8.
Seed sown in the earth, awhile hidden, but, by its
nature, in due time bursting into beauty, Ps. xcvii.
11.
The gladness of nature in her times of joy.
The Kinging of birds in early spring, Cant. ii. 12.
A desert land blooming with beautiful and fragrant
flowers, Isa. xxxv. 1, 2.
A watered garden, Jer. xxxi. 1 2.
The joy of festivity,
Wine, Ps. civ. 15; Cant i. 2; Isa. xxv. 6; Zech.
x. 7.
Christ's first miracle had a symbolical reference,
doubtless, to the joy of His kingdom, John ii. 10.
Oil " the oil of gladness," Ps. xlv. 7 ; " the oil of
joy for mourning," Isa. Ixi. 3 ; the festive anointing,
Ps. xxiii. 5.
While garments, Eccles. ix. 8 ; Rev. iii. 5.
The joy of the bride and bridegroom, Isa. Ixi. 10; Ixii.
5 ; Jer. xxxiii. 1 1 ; Rev. xxi. 2.
SCRIPTURE ITSELF THE ILLUSTRATOR. 191
The joy of harvest, Isa. ix. 3 ; Deut. xii. 7 ; Ps.
cxxvi. 5, 6, rejoicing in a finished work ; joy natural,
grateful, social.
The joy of victory, " when men divide the spoil,"
Isa. ix. 3; Ps. cxix. 162; 1 Sam. xxx. 16.
The joy of a treasure found, Matt. xiii. 44.
A father's joy in receiving home a long-lost son,
Luke xv. 22 24 ; the joy of reconciliation.
See Cone, under joy gladness rejoice delight
merry laughter singing shouting, &c.
THE FULNESS OF JOY. It is difficult to express the
rich abundance of the believer's joy, so many words
of pregnant meaning are used to describe it. It is
great, abundant, exceeding, exceeding abundant, joy-
ful, exceeding joyful (even in tribulation), As with
a girdle the joyous believer is "girded with glad-
ness, and comforted on every side;" "compassed
about with songs of deliverance;" filled with joy;
able, even in this world of trial, to " rejoice with joy
unspeakable and full of glory," knowing that yet a
little while, and he shall have not only " fulness of
joy," but "pleasures for evermore."
SCRIPTURE NAMES, expressive of joy. Abigail
means my father's joy ; Isaac, laughter or smiling ;
Capernaum, the village of consolation ; Gennesareth
or Kinneroth, harp or psaltery, the emblem of glad-
ness or fertility.
JEWISH FEASTS. The Jews had several feasts
which they were bidden to celebrate with joy and
rejoicing; see Deut. xii. 7, 12, 18; xvi 11, 14;
whilst they had but one principal fast. Joy was
enjoined upon them as a special ordinance, Deut.
xxviii. 47, 48.
THE NEW TESTAMENT. Nearly all the books of
the New Testament end joyoxisly. Cf. the end of
the Old Testament.
192 SCRIPTURE IT8KLF THE ILLUSTRATOR.
ST. PAUL'S EPISTLES are full of joy and gladness,
and not least those that were written in times of
trial. It was the remark of Grotius, that of all St.
Paul's Epistles, the four which are most joyous are
those written in prison ; the Philippians, Colossians,
Philemon, and 2 Timothy.
The Lord Jesus. The "man of sorrows" was no
stranger to " holy joy." " Anointed " with the " oil
of gladness " above His fellows, Heb. i. 9. His first
miracle was at a wedding feast, John ii. 1 11. He
rejoiced in the contemplation of the Divine sove-
reignty, Matt. xi. 25 ; in sympathy with the success
of the seventy, Luke x. 21 ; in looking beyond the
cross and shame, Heb. xii. 2 ; as the good shepherd,
in bringing home his recovered sheep, Luke xv. 5.
See Isa. liii. 11, bo. 3.
KINDNESS MERCIFULNESS.* See Love-
Brotherly Love Hospitality Liberality Neighbour
Unseljishness.
Great beauty of thought is involved in many of
the words descriptive of true kindness-.
In Hebrew the same word (chescd) is rendered saints
merciful and kind, see Prov. ii. 8 ; Isa. IviL 1
(marg.) Speaking " kindly," or " friendly," or " com-
fortably," in Hebrew, is literally speaking " to the
heart," see the margin in Gen. xxxiv. 3 ; Ruth ii. 13;
Isa. xl. 1 ; Hosea ii. 14.
In Greek the ordinary word used is one meaning
gentle (x/"7<n-<), see Matt. xi. 30 "my yoke is
easy" (gentle.)
In English, how much is implied in our word
kind, from kindred, one of the same kin (as the word
humane is nearly allied to human), it being the law
of nature, that nearness of kindred should beget one-
ness of affection.
SCRIPTURE ITSELF THE ILLUSTRATOR. 193
It is interesting to observe how the word " kind-
ness" is sometimes interchanged, in the text and
margin of our authorised version for other words, as
" Mercy" Gen. xxxix. 21 ; goodness mercy or
kindness, Hosea vi. 4.
" Merciful men" Isa. Ivii. 1 ; see the margin " men
of kindness or goodness."
"Piety" at home, 1 Tim. v. 4; the margin reada
" kindness."
" Good" A very frequent meaning of this word in
Scripture is kind benevolent : " a good man "
" good words " " good gifts " " good pleasure," &c.
See Goodness.
Kind tenderhearted, Eph. iv. 32.
THE EXTENT of true kindness is sometimes marked
by expressions of great force
"Be kindly affectioned" Rom. xii. 10 two loving
ivords coupled together. The original word refers to
the strong affection one of the strongest in nature
which all animals have to their offspring.
" The kindness of the Lord" 1 Sam. xx. 14.
" The kindness of God" 2 Sam. ix. 3.
Hebrew idioms expressive of the greatest kindness : such
kindness as Jonathan sought of David, and David was ready to
" show to Jonathan's house."
THE LAW of KINDNESS, Prov. xxxi. 26 the gentle
rule that charms and sways the virtuous household.
The patient endurance of kindness, 1 Cor. xiii. 4.
The true position of kindness, Col. iii. 12 ; engen-
dered by mercy, and followed by humility.
Gal. v. 22. "Gentleness," preceded by "long-
suffering," and succeeded by " goodness," or benevo-
lence fidelity meekness.
James i. 27 ; Matt. xxv. 3540; 1 Tim. v. 10.
How largely kindness enters into the evidence of true
religion.
194 SCRIPTURE ITSELF THE ILLUSTRATOR.
The reward of kindness, Prov. xi 17, xiv. 21 ;
Matt. v. 7.
EXAMPLES of kindness and its recompense
Job, chap, xxi .\. 1 1 1 7. A noble example of kind-
ness, in helping the helpless, and taking trouble to
search out the cause he would assist.
The Kenites, showing kindness to Israel an act
remembered many hundreds of years after to the
advantage of their descendants, 1 Sam. xv. 6.
Boaz, Ruth ii., iii.
Davufs kindness to the Egyptian slave, which was
the means of his own signal success, 1 Sam. xxx.
1 120.
Ebed-melech, Jer. xxxviii. 7 13.
Rahab amply rewarded for preserving the life of
the spies by the preservation of herself and family,
Joshua ii. 18.
Jonatluin's kindness to David, which led to his chil-
dren's preservation, 2 Sam. ix. 7, xxi. 7.
The centurion's anxiety for the welfare of his sick
servant, was the cause of his own faith being con-
firmed. He built the Jews a synagogue, and they
interceded for him to Christ, Luke vii. 2 10.
The good Samaritan an example of genuine kind-
ness shown to a stranger, without regard to personal
claim, race, or religion, Luke x. 30 37.
Cornelius, Acts x. 4.
The barlmrous people of MeliUi, very fully repaid for
their kindness to the shipwrecked mariners, Acts
xxviii. 1 10.
MANY of those who were healed by Christ's mira-
culous power, owed their cures to the kindness of
friends and neighbours who brought them before
Him, see Matt. xv. 22, 30 ; Mark ii. 3, vi. 5G, vii. 32;
Luke vii. 2, 3 ; John iv. 46, 47.
SCRIPTURE ITSELF THE ILLUSTRATOR. 195
KING-, CHRIST THE. See Crown Head Leader
Lord.
TITLES.
PRINCE, Acts v. 31 ; "Prince of peace," Isa. ix. 6 ;
"Prince of life," Acts iii. 15 ; "Prince of the kings
of the earth," Rev. i. 5 ; " Prince of princes," Dan.
viii. 25 ; " Messiah the Prince," Dan. ix. 25.
KING, Ps. ii. 6, xlv. 1 ; Zech. ix. 9 ; " King of
saints " (nations or ages, marg.), Rev. xv. 3 ; " King
of Israel," John i. 49, xii. 13; "King of glory," Ps.
xxiv. 7 10; " King of kings," 1 Tim. vi 15 ; Rev.
xvii. 14, yiV 16; "King of the Jews" (the title
given to Christ at His birth and at His death both
times by Gentiles), Matt. ii. 2, xxvii. 37.
EMBLEMS of SOVEREIGNTY.
The sceptre, Heb. i. 8. (Balaam's prophecy of " the
star and sceptre," Num. xxiv. 17, looked forward to
the first and second advents of our blessed Lord.)
The key or government on the shoulder, Tsa. xxii.
20 22, ix. 6 ; the crown, Rev. xiv. 14, xix. 12 ; the
throne, Rev. iii. 21.
(The ancients represented the Almighty by the figure of a
sceptre, with an eye at the top ; denoting omnipotent power,
guided by omniscient wisdom.)
TYPES of Christ's kingly character under different
aspects :
Melchizedek, the priest and king ; " king of righte-
ousness and king of peace," Gen. xiv. 18 20; Heb.
vii. 111."
David, the warrior king, 2 Sam. viii. 15 ; Jer. xxx.
9 ; Ezek. xxxiv. 23, 24 ; xxxvii. 24 ; Hosea iii. 5.
Solomon, the peaceful king " The man of rest,"
1 Chron. xxii. 9 ; Ps. Ixxii. 1 (title.)
THE PRIEST UPON His THRONE, Zech. vi. 13. In
most of the typical histories the two offices of priest
1 96 SCRIPTURE ITSELF THE ILLUSTRATOR.
and king are represented by distinct persons, as in
Joshua and Eleazar; but there are many striking
illustrations of the two conjoined, as shadows of their
union in the one person of Christ ; as, e.g.
Melchizedek, Heb. viL 1 11 ; Ps. ex. 4.
Aaron. Himself of the tribe of Levi, Aaron mar-
ried Elisheba, sister to Naashon, of the royal tribe of
Judah, Exod. vi. 23.
"Thus an alliance was formed betwixt the family of the
priests and of the kings, which might shadow forth Him, who
was both Priest and King in one person." Scott.
Joshua the high priest, wearing the crowns of silver
and gold, representing the two offices held by one
person, Zech. vi. 9, 10.
The BRANCH, Zech. vl 12, 13 "The priest upon
His throne."
The two olive trees by the golden candlestick, Zech.
iv. 11 14, most probably stand for Zerubbabel and
Joshua, ruler and priest of Israel in Zechariah's time.
One like unto the Son of man, Rev. i 12 16.
In this vision of the Lord Jesus to St. John, the sym-
bols are taken partly from the priestly dress, and
partly from figures emblematic of kingly majesty.
It is very striking to compare with this appearance
in Rev. i., the appearance of "one like the Son of
man" to Daniel (chap. vii. 13), where Christ is pro-
bably so described, to contrast His humane and gentle
reign with the kingdoms of this world, represented
by fierce and savage beasts the lion, bear, &c., ver.
18.
Cant. v. 11. " His head is as the most fine gold."
See Head.
Heb. iv. 1416.
Here we have most beautifully joined again the royal and
priestly offices of Jesus. " The throne in heaven," which be-
lievers may boldly <x>me to, is a "throne of grace" (a thrnne
SCRIPTURE ITSELF THE ILLUSTRATOR. 197
where "grace reigns through Christ") ; but they have "access
with confidence," because the great High Priest has " passed "
for them into heaven, with all His priestly tenderness, as well
as kingly power.
Acts v. 31. " A Prince and a Saviour."
So St. Peter speaks of Christ in His ascended glory. As
Joseph, when exalted after his sufferings to be ruler in Egypt,
was the saviour of the land ; as he was saluted as " tender
father," Gen. xli. 43 (marg.), and his power was used for the
well-being of the country ; so the Lord Jesus is " exalted to
have mercy." "The Lord of glory" is also "the Prince of
peace."
There are three books of Scripture in which
Christ's kingly office and character are brought out
with peculiar prominence.
THE PSALMS speak of Him as King. Ps. ii. 6, as
Divinely called to the kingdom, despite the confeder-
ate opposition of "the kings of the earth," "and their
rulers." Ps. xlv. sets forth the conqueror receiving
the promised throne, and entering upon His royal
dignity. Ps. Ixxxix. describes the King as established
on the throne by the covenant of the Divine faith-
fulness. Ps. Ixxii. prophesies the external diffusion
and internal blessings of His kingly reign ; whilst
Ps. ex. foretells the Melchizedek sovereignty of the
Lord. See also other Psalms, as xciii., xcvii., xcix.,
&c.
ST. MATTHEW'S GOSPEL is especially the gospel of
the kingdom. The opening genealogy treats of
Christ, "the son of David, the son of Abraham."
It is the only gospel in which the expression is used,
" the kingdom of heaven ; " the only gospel in which
Christ speaks of Himself in His discourses as "King,"
xxv. 34. It begins with Gentiles honouring Christ
at His birth as " King of the Jews ; " and it closes
with the same title as the superscription over the
cross, written also by a Gentile.
198 SCRIPTURE ITSELF THE ILLUSTRATOR.
THE BOOK OF REVELATION. See Christ the King,
chap. i. 5; iii. 7; xiv. 14; xv. 3; xvil 14; xix. 6,
1116.
CHRIST'S kingly character was acknowledged in
every part of His earthly ministry. In the annuncia-
tion by an angel, Luke i. 32, 33 ; in His infancy, by
Gentile philosophers, Matt. ii. 2 ; in His life, by the
Jewish multitude, Luke xix. 38 ; in His death, by a
heathen ruler, Matt, xxvii. 37 ; Mark xv. 26 ; Luke
xxiii. 38; John xix. 19; in His resurrection, by the
Father's decree and will, Ps. ii. 6.
NO KING LIKE JESUS !
What a contrast is there between the Lord Christ
and the kings of this world !
They are but
Cliangeable. "Another king arose, which knew not
Joseph," Acts viL 18.
Helpless. Darius "set his heart on Daniel to de-
liver him, and laboured." But he could not, Dan. vi.
14; cf. Hosea v. 13.
Ti/rannical. Pharaoh A hab Herod, &c.
Mortal. They must fall like meaner men, Ps.
Ixxxii. 7.
Vain "princes of this world that come to nought,"
1 Cor. ii. 5.
The LORD JESUS is " the blessed and only Poten-
tate, the King of kings, and Lord of lords," 1 Tim.
vi 15.
KINGDOM OF HEAVEN. See King.
An expression used only by St. Matthew, and by
him twenty-eight times in twenty-eight chapters.
Why St. Matthew speaks of the " kingdom of hea-
ven," when other writers speak of " the kingdom of
God," is variously accounted for. Many say, because
SCRIPTURE ITSELF THE ILLUSTRATOR. 199
St. Matthew wrote for Jews, and would teach them
the spiritual and heavenly nature of Christ's king-
dom. The Jews boasted that they were the subjects
of Jehovah ; and they looked for a temporal kingdom
of the Messiah ; God was their king ; but they must
learn that "to be subjects of the Divine kingdom as
Jews was quite distinct from being citizens of the
kingdom of heaven, as those whose hearts were under
a heavenly rule ; just as their being Abraham's chil-
dren did not necessarily involve their being the spiri-
tual seed of Abraham." Rev. G. D. Marston.
KNOWLEDGE.* See Wisdom Folly.
FIGURES.
The tree of knowledge, Gen. ii. 9 ; iii. 6. Pleasant
and promising. The test of man's obedience, and
the occasion of man's fall. It was significant that
our first parents longed more for the tree of know-
ledge than for the tree of life. " They would rather
be learned than holy." Leighton.
"The key of knowledge," Luke xi. 52, to open or
shut the cabinet of truth.
A crown, Prov. xiv. 18, encircling the brow of the
prudent.
A sweet savour or perfume ; so the apostle compares
the knowledge of Christ to the perfumes scattered in
ancient triumphal processions, 2 Cor. ii. 14.
THE PRIDE OF LEARNING is often one of the greatest
obstacles to the reception of gospel truth. It is ob-
servable in Scripture, that the preaching of the gos-
pel has had least success in those places, and among
those classes, that were eminent for learning. The
scribes and Pharisees, the Sadducees and lawyers,
were the most learned men amongst the Jews in our
Saviour's day ; yet the great Teacher gathered few
converts from their ranks. Learned Athens was
200 SCRIPTURE ITSELF THE ILLUSTRATOR.
called "the eye of Greece," as Greece was called "the
eye of the world;" yet St Paul's preaching made
less impression in learned Athens than in the simpler
towns of Philippi and Colosse.
Of all the churches planted by St. Paul, none made
such boast of the abundance of their gifts and know-
ledge as the Church of Corinth. But it is to be ob-
served, that no church is so repeatedly called to
account by the apostle, on this very ground. How
frequently, e. g. t in 1 Corinthians, he repeats the
question, " Know ye not ? " (five times in chap, vi
alone,) and how earnestly he warns them against de-
ception, " Be not deceived " " Let no man deceive
himself." See vi. 9 ; xv. 33 ; iii. 18. See also i.
1731 ; viil 1, 2, 10, 11 ; xiii. 28.
Of all the heresies which troubled the Church of
the apostle's days, there was none which wrought
more evil than that of the Gnostics, a sect who de-
rived their name (which means, the knowing ones)
from the assumption ot their boasted wisdom.
John xiii. 1 7. " If ye know these things, happy
are ye if ye do them."
Our Lord here reveals the secret of true happiness, sanctified
knowledge, combined with holy obedience. Not knowledge
alone, knowledge may exist apart from wisdom ; nor obedience
alone, obedience may be sincere and self-denying, but mis-
taken ; but sanctified knowledge conjoined with spiritual obedi-
ence. Light in the head, with grace in the heart, an
enlightened conscience and a sanctified will both looking to
Jesus.
1 Cor. xiii. 9. " We know in part."
The Syriac and Arabic versions read, "Of many things we
know a little. "
LAW, THE.*
The Helrrew word for law ^lorah) is derived from a
root signifying to point, as with the finger, and might
SCRIPTUKE ITSELF THE ILLUSTilATOK. 201
be well rendered the directory a good definition of
the law.
The Greek word ro/ws, according to Parkhurst, means
assigning, i.e., distributing to every man (his duty).
Our English word law (anciently written lagh), is
the past participle of the Anglo-Saxon verb lagyan,
or lecgan, to lay down, i.e., what should be a rule of
conduct. We still speak of " laving down the law,"
a phrase, no doubt, borrowed from this derivation.
ILLUSTRATIONS.
Fire, Deut. xxxiii. 2, " From his right hand went a
fiery law ;" a law given out of the midst of the fire,
iv. 33; and, in its nature, keen and consuming as
fire.
The vail on Moses' face, representing the obscurity
and shadowy nature of the Mosaic dispensation, Exod.
xxxiv. 33; 2 Cor. iii. 13.
A sketch, outline, or rough draught of a picture,
Heb. x. 1, compared to the full, clear, filling up.
A schoolmaster, Gal. iii. 24, or rather pcedagogue
(Greek) : among the Greeks a faithful servant en-
trusted with a boy from childhood to youth, to keep
him, with severe disciplinary strictness, from evil, and
to conduct him to the schoolmaster from day to day.
The handivriting of ordinances, Col. ii. 14; the obli-
gatory bond under which men lay, and by which they
are condemned.
A jailor keeping those in custody in ward and
bondage ; " shut up," Gal. iii. 22, 23 (the two words,
"concluded," "shut up," are the same verb in the
original).
Yoke of bondage, Gal. v. 1 ; Acts xv. 11.
Elements of the world, "weak and beggarly ele-
ments " or " rudiments," Gal. iv. 4, 9.
The minority of children, under tutelage, Gal. iv. 1.
A parenthesis, Rom. v. 20 ; " the law came in
202 BCRIPTUKB ITSELF THE ILLUSTRATOR,
parenthetically," intervening between the promise
and its fulfilment in Christ; see Gal. iii. 19 ; not as
God's original and final plan, but added for a sub-
ordinate purpose, more fully to reveal the evil occa-
sioned by sin, and the glory of redemption by Christ
THE NECESSITY OF THE RESTRAINT of law is Well
shown by such instances as Judges xvil 6 ; xviii. 8 ;
xix. 1; xx. 25; 1 Sam. ix. 17 (marg.) To say of
fallen man, " every man did that which was right in
his own eyes," is as much as to say every man did
that which was wrong.
LAWLESSNESS is the very spirit and mark of Anti-
christ. It is the proper meaning of the Greek word
for iniquity generally (*o/ua), but the concentration of
all lawlessness and self-will will be developed at last
in Antichrist. His title is emphatically "that
wicked " or lawless one, 2 Thess. ii. 8 ; so " the
mystery of iniquity " is literally the mystery of law-
lessness.
SlNAI. The manner in which the law was given
at Sinai, amidst thunders, and lightning, and dark-
ness (see Exod. xix. 12 19; Heb. xii. 18 22), was
symbolical of the character of the legal dispensation.
The moral law being written on tables of stone, was
doubtless designed to show its perpetual obligation.
CIRCUMCISION was considered as legally and morally
binding the circumcised to keep the whole law, Gal.
v. 3.
Rom. xiii 10.- " Love is the fulfilling of the law."
" All God's law was at first reduced to ten precepts, ....
and all this is in so short bounds, that those ten precepts are
called ten words. Yet, when Christ came, He abridged this law
shorter, and reduced the ten to two, ' Thou sbslt love the Lord
thy God with all thy heart, and thy neighbour as thyself.' St.
Paul yet comes after, and rounds up all into one ; (iod reduceth
all into ten ; Christ those ten into two ; Paul those two into
one Love is the fulfilling of the law." Adams.
SCRIPTURE ITSELF THE ILLUSTRATOR. 203
1 Cor. ix. 21. The moral law is still a rule of life
to us.
Those that think they have done with the law, shall find that
the law has not done with them.
THE LORD JESUS is " the end of the law," Rom.
x. 4; the fulfiller, Matt. iii. 15; the expounder,
Matt. v. ; and our Redeemer from its curse, Gal.
iii. 13.
There were six points in which the Lord Jesus
paid especial honour to the law : (1.) in His circum-
cision on the eighth day, Luke ii. 21 ; (2.) in His
presentation in the Temple, Luke ii. 22 ; (3.) in His
being baptized by John, Matt. iii. 15 ; (4.) in His
paying the tribute-money, Matt. xvii. 24 27 ; Exod.
xxx. 13; (5.) in observing the feasts, &c., ordained
by. the law; (6.) in submitting to the penalty of the
law, and enduring its curse in His death.
It is a striking fact, that while infidels have pre-
sumed to mock the Lawgiver, and Him who has
redeemed us from the curse of the law, they have
never attempted to touch the law itself. The perfec-
tion of the Ten Commandments stands before the
civilized world unimpeached, as a perfect rule of right
and wrong.
LAW AND GOSPEL.*
In some instances the law and the gospel are, as it
were, connected ; in others they are contrasted. An
old writer says, Many ordinances of the law had
something of the gospel in them, and many gospeJ
ordinances have something of the law in them.
The law \vas chiefly negative " Thou shalt not ;"
the gospel is chiefly positive.
The law is compared to " the letter" the gospel to
" the spirit," 2 Cor. iii. 6.
The difference between the law and gospel, it has
204 8CRIPTUKK ITSELF THE ILLUSTRATOR.
been well said, consists in the transposing of two
words. The law says, Do and live, Ezek. xx. 4, 13,
2 1 ; the gospel says, Live and do.
Under the law the Lord is spoken of as leading
and training Israel, as the eagle trains her young,
Deut. xxxii. 11. The Lord Jesus spoke of Himself
by the familiar and more tender figure, " as a hen
gathereth her chickens under her wings," Matt, xxiii.
37. The eagle forces her young to fly, and teaches
them by terror ; the emblem used by our Lord is one
solely of affection and tender gentleness.
Moses' first miracle was significant of his dispen-
sation, turning water into blood, Exod. vii. 19, 20;
Christ's first miracle was turning water into wine,
John il 9, 10.
The yoke of the law was a " yoke of bondage," gall-
ing and unbearable, Acts xv. 10; Gal. v. 1. The
Lord Jesus says, " My yoke is easy, and my burden
is light," Matt. XL 30.
Moses might not enter Canaan ; neither he, nor
Aaron, nor Miriam, doubtless a figure of the weak-
ness of the law. It was reserved for Joshua (another
name and type of Jesus) to do that which the great
lawgiver could not do.
Leprosy was the special type of sin. It was the
office of the priest to examine and pronounce the leper
cleansed. The Lord Jesus made the lepers clean.
The rock smitten by the rod of Moses is generally
regarded as a type of Christ smitten by the law,
Num. xx. 8.
The law written on stones on Mount Kbal was to be
accompanied by an altar, on which were to be offered
burnt offerings and peace offerings, Dent, xxvii. 1 8.
The vail rent at the death of Christ made the way
into the holiest free, Matt, xxvii. 51 ; Heb. x. 19, 20.
" The law made nothing perfect" (could not pardon,
pacify, nor purify), " but the bringing in of a better
SCRIPTURE ITSELF TIIE ILLUSTRATOR. 205
hope did ;" or, as it is in the margin, " it was the
bringing in of a better hope," Heb. vii. 19.
The law consisted of "carnal ordinances" "im-
posed " as a heavy burden, " until the time of refor-
mation," Heb. ix. 10.
The law was given peculiarly to one nation. The
gospel proclamation is, " the field is the world," Matt,
xiii. 38 ; " go ye therefore and teach all nations, Matt,
xxviii. 19.
The law is the " ministration of condemnation ;"
" the ministration of death ; the gospel is " the minis
tration of the Spirit," " the ministration of righteous-
ness," which " exceeds in glory," 2 Cor. iii. 7 9.
" The object of the law is to make men poor, the
object of the gospel is to make men rich." De Wette.
LEADER, CHRIST, OF His PEOPLE. See Head.
The Lord Jesus leads His people, as
The pillar of cloud and of fire went before Israel
for guidance and protection, Exod. xiii. 21, 22 ; xl.
3638; Neh. ix. 12, 19.
The ark led them over Jordan, Joshua iii.
A shepherd leads his flock, Ps. xxiii. 2, 3 ; Isa. xL
1 1 ; John x. 3, 4.
A standard-bearer among the Church's hosts, Cant.
v 10 (marg.); see Isa. xi. 10; cf. the type, 2 Sam.
xviii. 3.
A fo^'erunner, Heb. vi. 20.
Joshua led the children of Israel into Canaan, Deut.
i. 38.
Isa. Iv. 4. " A leader and commander."
Not every commander is a leader, but the Lord Jesus
heartens His soldiers by going before. " He is a commander by
H s precept, and a leader by His example ; our business is to
obey and follow Him." Cf. xxxv. 8 (marg.) ; xlv. 2 ; Iii. 12 ;
Micah ii. 13.
206 SCRIPTURE ITSELF THK ILLUSTRATOR.
Heb. ii. 10. "The Captain of our salvation."
The archleader (dpxTX**), the name word that is translated
"author" in xii. 2, and "prince" in Acts v. 31. Cf. the "cap-
tain of the host of the Lord " that appeared to Joshua, Josh. v.
14, man; ; and the Angel promised to "keep Israel in the way,
and to bring them into Canaan," Exod. xxiii. 20.
Heb. xii. 2. " Looking unto Jesus."
Amidst the great "cloud of witnesses," the sacramental host
of God's elect, the Lord Jesus is the one great Prince, Leader,
and Example, who is above nil and over all The examples of
the holiest saints to Him, are but as bright stars to the central
sun ; we follow them, but only so f ar an their examples comport
with His.
Rev. vt 2; xix. 1116.
The Lord Jesus, as the King of Zion, in the Church's last
strangles, leading His people on to victory, going forth "con-
quering and to conquer."
Compare with these representations of the Lord
Jesus the beautiful figures of Divine leading. The
Lord led Israel with the strong arm and kind heart
of a father bearing his son, Deut. i. 31 ; viii. 2, 3; with
the instinctive wisdom of the parent eagle training
her young, Deut. xxxii. 10, 11; with "cords of a
man and bands of love," Hosea xi. 3, 4.
LIBERALITY. See Unselfishness.
THE BOOK OF PROVERBS. Few books of Scripture
more frequently enjoin and more highly commend
the spirit of liberality.
Chap. iii. 9. " Honour the Lord with thy sub-
stance, and with the first-fruits," &c.
The God who gives us all, has a right to claim at least, a
part.
Chap. xi. 25." The liberal soul."
Or, as in the marg., "the soul of blessing;" the soul of
giving and receiving blessing.
SCRIPTUKE ITSELF THE ILLUSTRATOR. 207
Chap. xxii. 9. " The bountiful eye"
Implying pity and commiseration. The eye that moves the
heart, and the heart that opens the hand ; like the good
Samaritan, who first saw, and then "the bountiful eye" touched
the kind and generous heart, Luke x. 33.
Chap. xix. 6, marg. "A man of gifts."
What a beautiful description of the liberal man ! One well
known by the mark, " ready to distribute, willing to communi-
cate," 1 Tim. vi. 18.
In many of these and similar texts, mark also the
blessing annexed, as in xi. 25. " There is no such
merchant," says Quarles, " as the charitable man, he
gives trifles which he cannot keep, to receive treasures
which he cannot lose."
Isa. Iviii. 7.
The two principal marks of godly liberality are here brought
out, self-denial and sympathy. See the full reward these re-
ceive, ver. 10 12.
Luke vi. 38.
Liberal giving enforced, as it were, to the fourth degree.
But observe, there is the same measure for giving and receiving.
Acts xx. 35. " It is more blessed to give than to
receive."
It is observable that this is the only saying of our blessed
Lord, handed down to the Church by tradition.
1 Cor. iii. 2 ; 2 Cor. ix. 7.
Liberality without charity giving without loving.
JEWISH LIBERALITY.
Besides the accustomed offerings made by the
Israelites at their annual feasts, when none were to
"appear empty," Deut. xvi. 16, 17, and their tithes,
&c., the enormous sums raised for building the house
of the Lord, seem quite unparalleled in the history of
the Church
208 SCBI1TURE ITSELF THE ILLUSTRATOR.
For,
The tabernacle. Dean Prideaux computes their
offerings at about 244,127.
The temple of Solomon. The preparations made by
David are computed at 18,000,000; and of the
people at 30,000,000 ! besides brass, iron, and pre-
cious stones; and it should be especially observed
that those enormous sums are said to have been
offered willingly in every case, Exod. xxxv. 21, 22 ;
1 Chron. xxix. 2, 3, 5, 6, 9, 17.
The second temple, Ezra ii. 69 ; computed at 80,000
for 42,360 persons (nearly 2 each, though many
were poor.)
The widow's mite, Luke xxi. 1 4. In this oft-
quoted instance the two extremes are said to meet
the deepest poverty and the greatest liberality. The
Greek word used to describe this poor widow denotes
one extremely poor ; yet, whatever her living was,
she cast the whole into the treasury of God.
Macedonian liberality, 2 Cor. viiL, ix. These two
chapters supply a beautiful exposition of the law of
charity in every point ; its source extent pattern
and reward. Though amongst the poorest, the
Macedonian Christians were amongst the most liberal ;
and they first gave themselves, and then their sub-
stance. See the beautiful reference to God's gift of
the manna, viii. 18 ; and to the greatest of all gifts
the gift of the grace of Christ ! viii. 9.
In Phil. iv. 18 St. Paul speaks of the liberality of
the Philippians as " an odour of a sweet smell, a sac-
rifice acceptable, wellpleasing to God."
LIFE. NATURAL FRAILTY OF.* See Vanity Pi-
cissitvOes Deatn.
FIGURES.
A broken vessel, Ps. xxxi. 12.
SCRIPTUKE ITSELF THE ILLUSTKATOK. 209
Crushed before the moth, Job iv. 19 ; Ps. xxxix. 11.
A dream, Ps. Ixxiii. 20.
An eagle hasting to the prey, Job ix. 26.
A flower, Job xiv. 2 ; Isa. xl. 6 ; James i. 10, 11 ;
1 Pet. i. 24.
Grass, Ps. xc. 5, 6 ; cii. 11 ; ciii. 15; Isa. xl. 11 ;
1 Pet. i. 24. See Cone, for many references to this
figure. One of the most striking points in the image,
is the contrast between the gayer flower and the
humble grass (see Isa. xl. 1 1 ; 1 Pet. i. 24) ; but both
are alike in this : they are equally liable to wither
or be cut down. In Ps. cxxix. 6 the figure is still
bolder " the grass upon the housetops," with its
feeble roots and little strength, "which withereth
before it groweth up," see Isa. xxxvii. 27.
Foam upon the waters, Hosea x. 7.
Handbreadth, Ps. xxxix. 5 one of the smallest
measures amongst the Jews.
A pilgrimage, Gen. xlvii. 9. See Strangers.
A shadow, Job. viii. 9, xiv. 2 ; Ps. cii. 21, cix. 23 ;
Eccles. vi. 2.
A shepherds tent, soon removed, Isa. xxxviii. 12.
Sleep, Ps. xc. 5.
A swift post, Job ix. 25.
A swift ship, Job ix. 26.
In these two verses the figures are taken from the three
elements of land, water, and air one figure in each.
A tale soon told, and often as soon forgotten, Ps.
xc. 5.
Thread cut by the weaver, Isa. xxxviii. 12.
Vapour breath, James iv. 14.
Water spilt upon the ground, 2 Sam. xiv. 14.
Wind, Job vii. 7.
Job x. 20. "Are not my days few 1 ?" Answer :
chap. xiv. 1, xvi. 22 ; Gen. xlvii. 9.
MANY SCRIPTURE NAMES are expressive of the
210 SCRIPTURE ITSELF TUB ILLUSTRATOR.
frailty and uncertainty of human life Abel (a mist
or vapour) ; Enos (weak, frail) ; Mahlon (sickness) ;
Ghilion (consumption), <Vc.
LIFE SPIRITUAL.*** See Quickening Regenera-
tion.
" 'Tit not the whole of life to live" The word life
in Scripture, whether used of natural or spiritual life,
in its proper and highest sense, includes far more
than mere existence. We have an illustration of this
in 1 Sam. xxv. 6 " to him that liveth," where our
translators have added the words " in prosperity." So
we may explain such texts as Ps. cxix. 1 75 ; Prov. xv.
27 ; 1 Thess. iii. 8 ; and our Lord's expressed desire
for His true sheep " that they might have life, and
that they might have it more abundantly," John
x. 10.
GOD is the Author of life ; with Him is the " foun-
tain " of its blessed streams ; whence, as we read in
Psalm xxxvi. 8, 9, " the children of men abundantly
drink of the river of His pleasures." It is His high
prerogative to swear by Himself " As I live," saith
the Lord. St. Paul's quotation of Isa. xlv. 23, "I
have sworn by myself," is very noteworthy " As I
live, saith the Lord."
Christ is the " bread of life " " the Prince of life "
" the way, the truth, and the life " " the resurrec-
tion and the life " " the living stone."
Gen. xvi. 14. "The well of Him that liveth and seeth me."
The first recorded appearance of " the angel of the Lord."
Kxod. xii. The paschal lamb, both killed and feasted on,
presents a twofold figure of Christ ; both as the sacrifice for
His people's sins, and as the support of their spiritual life.
Ruth iv. 15. Boaz, the near of kin, was also a " restorer of
life " to Ruth. He is by many regarded as a type of Christ,
the restorer of life, especially to the Uentile Church.
2 Tim. L 10. " Brought life and immortality to light through
die gospel : " brought to clearer light elucidated.
SCRIPTURE ITSELF THE ILLUSTRATOR. 211
T/M Holy Spirit. "The Spirit of life in Christ
Jesus " " the living water," like the breath animat-
ing the dry bones in EzekiePs vision, Ezek. xxxvii.
9, 1014.
THE BLESSINGS of REDEMPTION are compared to
" living waters ;" wells of life ; living fountains ;
"life from the dead;" the "new and living way;"
the way and path of life; "the light of life;" the grace
of life; "the savour of life unto life;" the tree of life; 1
" the crown of life."
BELIEVERS are enriched with spiritual and eternal
life. (He only lives who lives unto eternal life ; all
else is living death.) They are spoken of as " living
stones ;" " living sacrifices ;" " alive unto God ;"
whose repentance is " unto life ;" who " walk in new-
ness of life ;" who " have eternal life ;" "justification
of life ;" who " reign in life by one, Jesus Christ."
The TREE of LIFE. The sacramental sign of life in
Eden (Gen. ii.), restored again in Rev. xxii. 2. The
figure is used four times in the Proverbs as the em-
blem of blessing : chap. iii. 18, xi. 30, xiii. 12, xv. 4.
The WORD of life, Phil. ii. 16.
LIGHT.
DIFFERENT KINDS of LIGHT are used as emblems in
Scripture.
The sun is one of the most conspicuous and promi-
nent. God Himself, the great source of light, is
compared to the orb of day, as Ps. Ixxxiv. 11 ; and
probably in James i. 17, "the Father of lights" (a
word used by Greek and Roman authors for the sun.)
" Kings of the earth" were so called, the word Pha-
raoh is supposed to be derived from an Egyptian
1 The motto of the Fruiterers' Company is not more appro-
priate than beautiful " arbor vitae Christus : fructus per tidem
gustamus."
212 SCKIPTUItK ITSELF THE ILLUSTRATOR.
word meaning sun ; Plutarch says that Cyrus in
Persic signifies sun ; the name of Samson, the judge
of Israel, means a little sun ; all expressions, meant to
ascribe the idea of grandeur majesty and power
and central rule Tike that of the sun in Joseph's
dream, or in Deborah's song, Judges v. 31. Baal
also represented the sun.
The motm, " walking in brightness," Job xxxi. 26 j
Ps. civ. 19 ; Cant. vi. 10.
Stars, Ps. cxlviii. 3 ; Jer. xxxi. 35 ; Joel ii. 10 ;
Dan. xii. 3.
A candle candlestick, Luke xi. 36 ; Jer. xxv. 10 j
Ps. xviii. 28 ; Rev. i. 20.
A lamp lantern, Ps. cxix. 105 ; Prov. vi. 23, xiii.
i) ; Isa. Ixii. 1 ; Rev. iv. 5.
The dayspriny morning dawn, Luke i. 78 ; 2 Sam.
xxiii. 4 ; Job xxxviii. 1 2.
Day full, perfect day, Prov. iv. 18.
Precious stone, Rev. xxi. 11.
Fire, Ps. Ixxviii. 14 ; Exod. xiv. 20 ; Job xviii. 5.
SCRIPTURE NAMES are frequently associated with
the idea of light.
Abner meant* father of light ; Bosor (father of Balaam), lamp ;
Lapidoth, enlightened ; Neriah Uabaziniah, the lamp of Jeho-
vah ; Uriah, whose light is Jehovah ; Uriel, whose light i God ;
Phoebe, bright or pure. One singular conjunction of names occurs
in the case of Uri, the father of Bezaleel (Exod. xxxi. 2) Uri
means the light of Jehovah ; Bezaleel, under the shadow of God ;
as if the son's name was meant to be a supplement to the
father's !
LIGHT DIVINE.
" GOD IS LIGHT," 1 John i. 5, essential purity-
unsullied holiness ineffable bliss. (See before, under
Stm.)
GOD IS LIGHT, " clothed with light as with a
garment," Ps. civ. 2 ; " dwelling in light " inaccessible
SCRIPTUKE ITSELF THE ILLUSTRATOR. 213
to mortal frames, 1 Tim. vi. 16; "the Father of
lights," James i. 17 ; "the light dwelleth with Him,"
Dan. ii. 22.
CHRIST is "the light of the world," John viii. 12
xii. 46 ; " the true light," i. 9 ; *' the light of men,"
i. 4 ; "a light to lighten the Gentiles," Luke ii. 32 ;
the light of the holy Jerusalem, Eev. xxi. 23 ; " the
bright and morning star," Rev. xxii. 16; "the Sun
of righteousness," Mai. iv. 2 ; typified by the pillar
of fire in the wilderness, aud the golden candlestick
in the Tabernacle and Temple.
John viii. 12.
" The light of the world ;" not a light, not the light ; and not
of Israel only, but "the light of the world." It was "early in
the morning " when Jesus came into the Temple, viii. 2. May
the figure have been suggested after our Lord's manner, by the
beaming forth of the sun's bright morning rays ?
Heb. vii. 14.
Our Lord " sprang out of Judah, " burst forth, as many take the
figure, like the rising beams of the morning sun.
Matt. iv. 15, 16.
The same figure ; Christ burst forth as the morning light,
scattering the gross darkness of midnight gloom ; appearing
first on the distant horizon, and then flooding the land with
light.
See Cone, under the light of God's countenance
the shining of His face, &c.
LIGHT SPIRITUAL.***
SPOKEN OF AS
" The light of life," John viii 1'2 ; light like the
sun's, with quickening as well as illuminating power.
" Light in the heart" see Eph. i. 18 ; the reading of
some of the best MSS. is, " the eyes of your heart
being enlightened."
Illumination, Heb. x. 34.
214 SCRIPTURE ITSELF THE ILLUSTRATOR.
Revelation, removing the vail, uncovering (see Job
xxxiii. 16, marg.); Gal. i. 16, the true inward revela-
tion.
Goshen, " light in the dwelling," Exod. x. 23.
The opened eyes. None but Christ opened the eyes
of the blind. See Blindness.
"Let there be light" the first command at the
world's creation, the first command in the soul's
awakening, Acts xxvi. 18 ; 2 Cor. iv. 6.
" Children of the light, and children of the day,
I Thess. v. 5 ; the beautiful title of Christians called
into God's " marvellous light," 1 Pet ii. 9 ; bidden
to " walk in the light," 1 John i. 7 ; putting on "the
armour of light," Rom. xiii. 12 (the nearer we walk
to God, the darker will appear the shadow of sin) ;
like lighthouses on a rocky coast, they are to stand out
in this evil world, holding out " the light of truth,"
Phil. ii. 15 ; or, as the figure may mean, like stars
shedding their benign and gentle light upon the
earth.
LONG-SUFFERING DIVINE. Sec Christ, Tender-
ness of Mercy Warning Yearning Divine.
EXPRESSED in many ways :
The Lord "full of compassion" Ps. Ixxviii. 38;
Ixxxvi. 15; cxi. 4; cxii. 4; cxlv. 8, &c. ; as one
abounding in sympathy and pity.
The Lord suffering the sins of an ungrateful and
rebellious people, Acts xiii. 18 ; Matt. xvii. 17.
The Lord bearing long Kith evil, Num. xiv. 27 ;
Luke xviii. 11.
The Lord enduring " with much long-suffering the
vessels of wrath," Rom. ix. 22.
The Lord holding peace long time, ISA. xiii. 14;
Ivii. 11.
SCRIPTURE ITSELF THE ILLUSTRATOR. 215
The Lord refraining from words and acts of judgment,
keeping silence, Ps. 1. 21 ; Isa. xiii. 11.
The Lord forbearing, protracting judgment, Neh.
ix. 30 (marg.)
See Ps. Ixxviii., cv. ; Neh. ix., and other passages,
which chronicle the history of the Church. What
strange alternations they exhibit between the perverse-
ness of man and the marvellous forbearance of God !
EXAMPLES of God's long-suffering in delaying judg-
ment.
The old world. More than a hundred years passed
while God still bore with its iniquity. It was the
tenth generation from Adam when the flood came,
and probably one hundred and twenty years while the
ark was preparing.
Sodom and Gomorrah, spared until their sin cried
aloud to heaven, and was " very grievous before the
Lord ;" and there could not be found ten righteous
persons for whom God might turn aside His threat-
ened judgment, Gen. xviii. 20, 33 ; xiii. 13.
Amorites, not destroyed till their iniquity was full,
Gen. xv. 16.
Amalek spared four hundred years, Exod. xvii. 14,
15; 1 Sam. xv. 23; xxx. 17.
Israel, borne with in all their provocations for more
than three centuries before they were sent into cap-
tivity ; like the barren fig-tree's probation, Luke xiii
69.
Jerusalem, see the Lord's pathetic appeals, Matt.
xxiii. 37 ; Luke xiii. 34 ; xix. 41, 42. See Yearning,
Divine.
LORD.
Many important and precious truths may be ga-
thered from the original derivation of the word
" Lord " in different tongues.
The Hebrew word generally translated Lord
216 SCRIPTURE ITSELF THE ILLUSTRATOR.
(Adonai), is derived, according to most authorities,
from a word signifying basis support.
The Greek word KV(*O* points rather to self-exist-
ence (from icvpu, to be, to exist , see Hesychius),
though others derive it from Kvpot, authority, legisla-
tive power. It is generally used in the Old Testa-
ment as the translation of the word Jehovah, refer-
ring to the eternity and self-existence of the Divine
Being.
The English word Lord carries with it originally
another thought. "Lord" is derived from the old
Saxon Laford, or Leaford, which meant the afforder
or provider of bread, the sustainer of the household.
In this view, and in his generous, noble character, we
have a beautiful illustration of the title in Joseph,
who became the " lord " over Egypt ; who fed the
whole land in time of famine ; who was, at the same
time, saluted as " tender father," and was made ruler
of the land, Gen. xli. 40, 43, marg.
BAAL. The word Baal corresponded in the idolatry
of the Phoenician to our word Lord. It is used in
many compounds, Baal-beerith, Baal-peor, Baal-hamon,
Beelzebub, &c. In one instance it is applied to
Jehovah Himself, Hosea ii. 16. Most writers sup-
pose that Baal was meant to represent the sun, as the
great ruling power above ; and the names of some of
the historic associations of our own country (as Bel
Tor, in Devonshire) are alleged to be traces of the
idol-worship of our ancestors in the early Pagan
days.
The LORD OF HOSTS. One of the Divine titles
frequently applied to the Second Person in the Blessed
Trinity, especially in the prophecies of Isaiah, Jere-
miah, Haggai, Zechariah, and others; as also are
other titles
"The Lord of glory."
SCRIPTURE ITSELF THE ILLUSTRATOR. 217
" The Lord of lords," &c. See Cone.
SEVERAL BOOKS of Scripture are especially observ-
able, as speaking of " the Lord " with peculiar pro-
minence.
The Book of DEUTERONOMY particularly. It is
remarkable how frequently the word occurs through-
out this book : " The Lord thy God," two hundred
and eleven times ; " the Lord your God," forty-five ;
" the Lord our God," twenty-one ; " the Lord my
God," three ; " the Lord his God," two ; " the Lord
God of your fathers," two. May we account for this
because Moses wrote especially of God as the covenant
God of Israel? and also as marking a broader dis-
tinction between the recognition of the one true God
and idolatry 1 ?
The Book of EZEKIEL. In like manner the pro-
phecy of Ezekiel abounds with the words, " I the
Lord;" and the words constantly occur, "they shall
know that I am the Lord." This occurs at least fifty
times, generally marking the result of God's dealings
with His people.
The Prophecy of HAGGAI. In two short chapters
the title of " the Lord of Hosts " occurs thirteen
times. Cf. also how frequently it occurs in the pro-
phecy of Isaiah. See Cone.
Luke L 43." My Lord."
Elizabeth was probably the first person who acknowledged
Jesus as the " Lord." Hers was a clear and vigorous faith ; but
it is well explained, when we read that she " was filled with the
Holy Ghost," ver. 41.
Luke ii. 11. "A Saviour, which is Christ the
Lord."
The first time the two titles are so joined, at the advent of
Jesus. As the word Lord in Greek generally answers to Je-
bovah in the Old Testament, here it no doubt declares the
Divinity of Christ.
218 SCRIPTURE 1TSKLF THK ILLUSTRATOR.
Luke xxiv. 3." The Lord Jesus."
The first time these two words are joined, after the resurrec-
tion.
Heb. vil 14. "Our Lord."
The only place where the words, now so popular with us, are
used in Scripture of Christ.
JUDAS. It is observable that the traitor apostle,
Judas, never addressed Christ as Lord ! When the
other apostles asked, " Lord, is it 1 1 " Judas said,
"Master, is it I?" Matt. xxvi. 22, 25, 49; Mark
xiv. 45.
THE GOSPEL OF ST. MARK. It is also observable
that St. Mark's gospel, which is the gospel of Christ
as servant, seldom contains the title, " Lord ! " It is
so used by Christ Himself only twice, chap. ii. 28 ;
v. 19 ; and by others thrice, vii. 28 ; ix. 24 ; x. 51.
In direct narrative it occurs twice at the end, when
the Lord's work of earthly suffering was finished,
xvi 19, 20.
LOVE** See Brotherly LoveKindness.
ILLUSTRATIONS.
The natural regard every man has jor his awn body,
Eph. v. 28, 29.
The endearing relationships of life; the love of a
parent husband wife brother sister child.
The marriage bond, Eph. v. 25, 28.
The love of women, 2 Sam. iii. 26.
The kiss of love, the symbol both of natural affec-
tion and Christian brotherhood ; used by the early
Christians in their feasts of love, 1 Cor. xvi 20 ; 1
Pet. v. 14; Jude 12.
Invisible bonds, Hosea xi. 3.
The yearning of the bowels a figure used in the
East for the drawings of a warm and generous heart ;
SCRIPTURE ITSELF THE ILLUSTRATOR. 219
exemplified in Joseph yearning over his brethren,
Gen. xliii. 20 ; applied spiritually. See Yearnings.
LOVE is SPOKEN OF as
Charity. The word was first introduced into our
authorised version of 1 Cor. xiii. by Tyndale.
Jealousy. Not in its sinful form of evil passion
(the figure is applied to the Most High), but as the
intense manifestation of burning love. See Cant,
viii. 10.
The "more excellent way." More valuable than
gifts, or knowledge, or self-sacrifice, 1 Cor. xii. 31 ;
xiii.
"The fulfilling of the law" Rom. xiii. 10. "Love,"
says Jenkyn, " is the decalogue contracted ; and the
decalogue is love unfolded."
" The end (or sum) of the commandment, 1 Tim. L 5.
LOVE is
The first named on the rich cluster of the Spirit's
" fruit," Gal. v. 22.
The last named in the ladder of Christian graces,
2 Pet. i. 6. St. Peter's list may be taken as repre-
senting a spiritual building of many parts, of which
faith is tiie foundation and love the roof!
"THE LABOUR OF LOVE," 1 Thess. i. 3. Labour,
in itself hard, how love makes it seem light; and
labour that is long, to love it seems but short. As
Jacob's " seven years of service " for Rachel seemed
unto him but " a few days, for the love he had to
her," Gen. xxix. 20 ; or Rizpah's five months affec-
tionate watching, 2 Sam. xxi. 10. Love is the wing
that no flight ever tires ; the vehement flame that
"many waters cannot quench."
SCRIPTURE NAMES.
Dodo David Hobab all mean Beloved ; Eldad
Jerahmeel mean Beloved of God ; Jedidiah
Hashabiah Haddadiah Beloved of Jehovah.
220 SCRIPTURK ITSELF THE ILLUSTRATOR.
ST. PAUL'S TWO CHIKF DESCRIPTIONS of love
Rom. xii. 9 18. St. Paul's description of love
may be likened to a river, branching out into seven
affluent streams. True love should be sincere ("with
out dissimulation ") ; affectionate (" kindly affectioned ") ;
unselfish (preferring others) ; liberal (" distributing ") ;
sympathising (whether in sorrow or in joy) ; uniting
("of the same mind"); condescending ("to men of low
estate.")
1 Cor. xiii. The Prelation (as the heading of the
chapter says) of charity.
LOVE DIVINE.*** See Forbearance Goodness
Mercy Yearning, &<x
1 John iv. 8. "Goo is LOVE." A text which
faith may gratefully receive, but wisdom can never
fully fathom. Nothing is easier than to say the word
universe; but it would take millions of years, and
more, to grasp even the outline of what the universe
includes !
THE LORD'S LOVING-KINDNESS. A wonderful word
loving-kindness. Surely all love is kind, and all
kindness is loving ! Loving-kindness is therefore
like loving love, love stretched out to the full ex-
tent. One of the strongest texts describing the
Divine loving-kindness, is Isa. Lxiii. 7, where words
are heaped on words to bring out the wonders be-
yond expression, of the greatness of the unutterable
thought " the loving-kindnesses (plural) of the Lord,
and the praises (calls for praises) of the Lord ....
and the great goodness, according to His mercies,
and according to the multitude of His loving-kind-
nesses." See a similar pregnant verse, Ps. Ixix. 16.
THE LORD'S PLEASURE in His saints, Ps. cxlvii. 1 1 j
cxlix. 4. See Cone., Pleasure. In their "prosperity,"
Ps. xxxv. 27 ; in their " uprightness," 1 Chron. xxix.
SCRIPTURE ITSELF THE ILLUSTRATOR. 221
17; in their self-sacrifices, Heb. xiii. 1621. "The
good (gracious) pleasure of His goodness," 2 Thess. i.
1 1 ; and " will," Eph. i. 5 ; the Father's " good plea-
sure," Luke xii. 32 ; the Lord's care for " the plants
of His pleasures," Isa. v. 7, (marg.)
THE LORD'S DELIGHT. See Cone. As a bride-
groom delights in the bride, so the Lord delights in
Zion, Isa. Ixii. 5, giving her a new name, that she be
no longer called, "Forsaken," and "Desolate," but
Hephzibah, which means, "my delight is in her,"
and " Beulah," i.e., married (ver. 4).
THE LORD'S KINDNESS. See Cone. Great
marvellous merciful, Titus iii. 4. "The kindness
and love" (marg. "pity"), literally philanthropy. It
is singular that in the only two other places where
the Greek word occurs it refers to kindness shown to
strangers, viz., Acts xxvii. 3 ; xxviii. 2.
Like an inextinguishable flame, Cant. viii. 6. The
only verse in the book where the name of God occurs
in the Hebrew. In our translation the word God
occurs neither in Esther nor in the Song of Songs ;
but in the Hebrew of Cant. viii. 6, the eulogium of
love's " most vehement flame," which " many waters
cannot quench," is "the flame of Jehovah," i. e., the
most intense and inextinguishable flame.
Like a magnificent temple, Eph. iii. 16 18, whose
breadth and length, and depth and height, are sym-
bols of the abounding extent of the love of Christ !
The breadth may represent Christ's world-wide love ;
the length its extent throughout all ages ; the depth
represents the wisdom ; the height its being beyond
the reach of any foe ; or perhaps, the Saviour's love
raising the sinner from the depth of misery to the
height of happiness.
Like a waving banner floating over the house of
wine, Cant. ii. 4. The figure may possibly be that
222 SCRIPTURE ITSELF THE ILLUSTRATOR,
of a banner on which the inscription is Christ's name
of love.
THE IMPOSSIBILITY of describing the love of God
is strongly marked in Scripture, as in
John iii. 16. "God so loved the world" "so"
what mortal mind can gauge the depth or scale the
height ?
Eph. iii. 19. "To know the love of Christ, which
passeth knowledge."
1 John iii. 16. "Hereby perceive we the love of
God ; " rather, hereby perceive we love the words
of God are not in the Greek, " Hereby perceive we
what true love really is ! " We behold the manifest-
ation of Divine love when Christ laid down His life
for us. See John xv. 13.
Eph. iii. 17 19. "That ye, being rooted and
grounded in love, may be able to comprehend, &c."
Only love can understand what love is, and what love
does ! Only those who love God can at all rightly
conceive what Divine love must be can get a little
further than the shore of the boundless illimitable
ocean !
LOVE TO GOD AND CHRIST.**
Deut. vi. 5, x. 12, xi. 13, xxx. 6, 16, 20 j Matt xxii.
3638 ; Mark xii. 2830.
" The first and great commandment."
" Thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind. As if Ho would not
leave out the least sinew or string of the heart ; the least faculty
or power of the soul ; the least organ or action of the strength :
so Bernard, 'with all thy heart,' i.e., affectionately ; 'with all
thy soul," i.e., wisely ; 'with all thy strength,' i.e., constantly.
Let the zeal of thy heart inflame thy love to God ; let the wisdom
of thy soul guide it ; let the strength of thy might confirm it. "
Adams.
The BOOK of CANTICLES contains the richest ex-
8CJRIPTUKE ITSELF THE ILLUSTKATOK. 223
pressions of the intense and impassioned love of the
Bride to the spiritual Bridegroom. See throughout,
as chap. i. 2, 3, 4, 7 ; ii. 5, 7, 8 10; iii 1 5 ; v.
210, 16; vi. 13 ; viii. 57, 14.
1 Kings iii. 3. Of. 2 Sam. xii. 25.
How different is man's love to God from God's pure love to
man. "Solomon (whose name Jedidiah means the. beloved of
the Lord) loved the Lord .... only." As one says very beauti-
fully, " God's love to us is like the boundless ocean ; our love to
God is like a dewdrop, and that dewdrop stained with sin. "
Hosea ii. 16. " And it shall be at that day, saith
the Lord, that thou shalt call me Ishi (marg. i.e., my
husband) ; and shalt call me no more Baali " (marg.
i.e., my lord.)
John xxi. 15 17. "Lovest thou me? Lovest
thou me more than these ?"
(1.) Believers must expect to have their love to Jesus tested,
especially when just recovered from grievous falls like Peter's.
(2. ) They must not wonder if the Saviour's probing be deep and
searching. (3.) Their love should be a preferring, practical,
glowing love. (4.) Happy beyond description is it when they
can appeal to Christ's heart-searching knowledge, and reply,
" Lord, thou knowest all things ; thou knowest that I love
thee."
1 Cor. xvi. 22. " If any man love not the Lord
Jesus Christ, let him be Anathema Maranatha."
2 Thess. iii. 5. " And the Lord direct your hearts
into the love of God, and into the patient waiting for
Christ" (marg. the patience of Christ.)
Probably "the Lord" here refers to the Holy Ghost.
LUKEWAKMNESS AND INDECISION.** See
Backsliding Doublemindedness - Temporary Weak-
ness.
Compare the EXPRESSIONS
Fainting, Deut. xx. 3 ; Luke xviii. 1 ; Gal. vi. 9 ;
224 SCRIPTURE ITSELF THE ILLUSTRATOR.
Rev. ii. 3 ; disheartened and relaxed, as cowards in
battle, or sluggards in work.
Halting, 1 Kings xviii. 21.
Slack, Joshua, xviii. 3.
Growing weary. Gal. vi 9 ; 2 Thess. iii. 13.
Ready to die, Rev. iii. 2.
Neither cold nor hot, Rev. iii 15, 16.
Sleeping and slumbering, Matt. xxv. 5.
Slothful, Heb. vl 12 ; cf. Prov. xv. 19, xxii 13.
Ps. cxix. 25. "My soul cleaveth to the dust."
Earth-born and earth-bound.
Cant. v. 2, 3. See how the Bride, after her wan-
dering state, is represented as overcome with irreso-
lute and pitiable slothfulness.
Isa. Ixiv. 7. " There is none that stirreth (rouseth)
up himself to take hold of thee."
Jer. ix. 3. " Not valiant for the truth."
Jer. xlviii. 10. " Cursed be he that doeth the
work of the Lord deceitfully " (marg. " negligently ") ;
cf. 2 Chron. xxxiv. 12.
Ezek. xiiL 5. "Ye have not gone up into the
gaps (as brave soldiers rush into the breaches to turn
away the foe), neither made up the hedge for the
house of Israel (sought the Lord's protection) to stand
in the battle in the day of the Lord."
Matt. xxiv. 12. "Because iniquity shall abound,
the love of many (rather, of the majority) shall wax
cold " a fearful warning for the latter days.
Rom. x. 2. " They have a zeal of God, but not
according to knowledge."
It was the shrewd remark of Placcius, that the Jews had zeal
without knowledge ; Christians too often have knowledge with-
out zeal.
Lot A mournful example of one who had faith for
himself, but little zeal or power as a witness for the
truth. See Backsliding Sin, Progress of.
SCEIPTUKE ITSELF THE ILLUSTEATOR. 225
The tribes of Israel Manasseh, Ephraim, Zebulun,
Asher, Naphtali, are specially mentioned as so defi-
cient in patriotism and courage, that they were content
to allow the Canaanites to dwell in the land, and be-
come their tributaries, instead of boldly and resolutely
driving them out, Judges i. 27 36.
Meroz Cursed " bitterly" because of their supine-
ness in not coming " to the help of the Lord against
the mighty," Judges v. 23.
Reuben, Gad, and Gilead at the same time with-
drawing from war on account of internal divisions ;
or excusing themselves, because they were too far off,
and too busy, Judges v. 15 17.
The nobles of 2'ekoa, Neh. iii. 5.
John Mark, Acts xv. 38.
The Church of Sardis, Rev. iii. 1 5.
The Church of Laodicea, Eev. iii. 14 22.
LUST.
Lev. ii. ll. Honey was not allowed "in any offer-
ings of the Lord made by fire," " because it turns to
sourness, and leads to fermentation, and the Lord de-
sires nothing of earthly sweetness. His offerings have
neither corruption (like leaven), nor carnal sweetness
(like honey)." Bonar.
1 Tim. vi. 9. "Many foolish aud hurtful lusts,
which drown men in destruction and perdition."
Titus iii. 3. The slaves and drudges of divers lusts
and pleasures. Of all voluntary slavery, the slavery
of lust and pleasure is one of the most pitiable !
Eph. iv. 19. The insatiable covetousness of lust.
Prov. vii. 6 23. The fascinating cobra-like power
of lust ; and the bitter end, 2 Peter ii. 14.
2 Tim. iv. 3." After their own lusts."
" List and lust lie close together." Old Proverb.
236 SCRIPTURE ITSELF THE ILLUSTRATOR.
There is a striking significance and moral in the
meaning of three SCRIPTURAL NAMES :
Balaam Probably meaning the conqueror or de-
stroyer of the people ; the false prophet, who led
Israel into lust, and brought upon them grievous
plagues, Num. \\.\i 16; Rev. iL 14.
Delilah Meaning pining with desire, or, as others
derive it, meaning weak, enfeebling, Judges xvi. 5
the woman who enticed Samson through the power
of lust, and robbed him of his strength. So often
lust and weakness lie close together.
Kibroth-hattaavah " The graves of lust," Num. xi.
34, marg. Israel sought carnal gratification, and it
was given them, and proved to many an unexpected
grave !
MEDIATOE, CHRIST THE.
ILLUSTRATIONS of the need and benefit of a media-
tor.
Joseph's brethren felt this, when they tried to make
their brother's steward their friend, to come between
him and them, Gen. xliii. 19 24.
Israel desiring Moses to speak for them with God,
Exod. xx. 1821 ; Deut. v. 5, 2327.
Moses standing in the breach, Ps. cvi. 23 (cf. Ezek.
xiii. 5, xxii. 30).
Aaron standing " between the dead and the living,"
to turn away the plague, Num. xvi. 48 ; see also the
design of the Levitical service, " that there be no
wrath any more upon the children of Israel," Num.
xviii 5.
Jonathan coming between Saul his father, and
David his friend, 1 Sam. xix. 4 7.
Abigail intercepting the wrath of David from
coming upon Nabal, 1 Sam. xxv. 14 35.
SCRIPTURE ITSELF THE ILLUSTRATOR. 227
Jodb, by his skilful policy, restoring Absalom to his
father's favour, 2 Sam. xiv.
Blastus, the king's chamberlain, interceding be-
tween Herod and the men of Tyre and Sidon, Acts
xii 20.
MEEKNESS. See Gentleness. See Cone, under
forgive gentle patient slow to anger slow to
wrath a soft answer tongue peace strife, &c.
Titus iii. 2. "All meekness unto all men," the
Christian's measure of meekness.
Matt. vi. 14, 15. The only part of the Lord's
Prayer which the Lord especially explained and en-
forced, is that relating to a meek and forgiving
spirit.
Luke xvii. 5. " Lord, increase our faith."
A remarkable prayer of the apostle's, if we may take it as
arising from the remarks of our Lord just before. Christ had
spoken of the need of much forgiveness, upon which they asked,
not as we should have expected, for an increase of meekness, but
for an increase of faith. May not this be taken as a proof that
faith is the root and source of meekness ?
Col. iii. 12; 1 Pet. iii. 4.
True, loving, Christian meekness should be " put on " by the
elect of God, as a garment, and worn as a graceful and becom-
ing ornament. "The back of love,'' says an old writer, "will
bear a load of injuries."
There are many kinds of meekness we read of, all
commended as marks of a Christian spirit :
The meekness of love, 1 Cor. xiii. 5, 7.
The meekness of wisdom, Jameb ii. 13.
The meekness of teaching, 2 Tim. ii. 25.
The meekness of self-restraint, Exod. xxiii. 4 9 ;
Prov. vi. 32, xix. 11.
The meekness of long-forbearing, Prov. xxviii. 15.
EXAMPLES.
It is worthy of note that some of the saints most
228 SCRIPTURE ITSELF THE ILLUSTRATOR.
eminent for meekness were made so by Dirine train-
ing and discipline ; naturally they were hot and im-
pulsive, as Moses, St. John, and others.
Joseph was a striking example of holy meekness, in
his silent forbearance, never uttering a word against
Potiphar's wife nor his brethren, nor complaining of
the chief butler, nor using the power he afterwards
attained for revenge.
Moses, the man who was marked above others,
as being especially and pre-eminently " very meek,"
Num. xii. 3. We may rightly, indeed, say of him,
No one was bolder in defending the honour of God
than Moses was, and no one was meeker in defending
his own honour when assailed ; see Exod. xxxiii. 26
32 ; Num. XL 29.
David. How truly noble was his meekness, under
great provocation from his brethren, from Saul, from
A.bsalom, from Shimei !
His " establishment on the throne of Israel arose,
not from his destruction of his enemies, but from
their destruction of each other. In a war of five
years' continuance, which followed upon Saul's death,
David never once lifted up a sword against a subject ;
and, at the end of it, he punished no rebel, he re-
membered no offence, but the murder of his rival,
2 Sam. iv. 912 ; Prov. xx. 28.NichoIls on Pro-
Samuel never ceased to bring the cause of those
who were virtually rejecting him before the Lord,
1 Sam. xii. 23, viii. 19 ; cf. Rom. xii. 21.
THE LORD JESUS was Himself the blessed pattern
of meekness, Matt. xi. 29 ; 2 Cor. x. 1. Cf. His
riding into the holy city on an ass, Matt. xxi. 5 j his
being led " as a lamb to the slaughter;" being " dumb
before the shearers," Isa. liii. 7 ; enforcing, by His
teaching and by His example, the evil of revenge,
SCRIPTURE ITSELF THE ILLUSTRATOR. 229
and the beauty of meekness and humility. Christ
gave the fullest proof of true meekness by not sus-
pending His work of mercy because rejected ; nor
inflicting vengeance on His foes when persecuted; nor
upbraiding His disciples when forsaken, denied, be-
trayed ; but rather giving new evidence of His tender
and kind compassion, and, at last, by praying even
for His murderers, "Father, forgive them;" see Ps.
xxii., Ixix., and others.
1 Pet. ii. 23. " Who, when he was reviled," &c.
The margin says, He " committed them to Him that judgeth
righteously;" "them," i.e., "His reproaches and sufferings;"
but Alford and others think it more probably refers to those
who inflicted His sufferings, perhaps not without reference to
"Father, forgive them."
Rev. v. 8. " A Lamb, as it had been slain ;" bpviov,
a little or delicate lamb. It is singular to find this
word, except in John xxi., peculiar to the Apocalypse,
in which it refers twenty-eight times to the Lamb of
God ; why does not seem certain, unless to put for-
ward more prominently His meek and gentle nature.
MERCY DIVINE. See Forbearance Goodness-
Grace Love.
EMBLEMS.
The rainbow, Gen. ix. 13 ; Ezek. i. 28 ; Rev. iv. 3 ;
x. 1 ; the divinely appointed token of the covenant
of mercy, beautiful in its simplicity, blessed in its
perpetuity, the bright bow formed on the dark cloud.
The mercy-seat or propitiatory, Exod. xxv. 17 22;
the lid of the ark, made of pure gold, of one piece
with the cherubim ; the appointed meeting-place of
Jehovah with His people.
A beautiful temple, "built up for ever," Ps. Ixxxix.
2 ; rising, in spite of opposition, stone by stone, to
perfection and completion
230 SCRIPTURE ITSELF THE ILLUSTRATOR.
A father's pity, Ps. ciiL 13.
A pioneer or harlnnger, Ps. Ixxxix. 16 ; going before
to mark out the way.
A girdle that compasses the righteous man on every
side, Ps. xxxii. 10.
A prop or support, Ps. xciv. 18.
Believers are called
Vessels of mercy, Rom. ix. 23 ; empty in themselves,
but honoured to receive God's grace. " Vessels of
honour must, to eternity, own themselves vessels of
mercy. " Henry.
Ituhamah, Hosea ii. 1, the pious remnant, whose
name should mean, "having obtained mercy,"
marg.
Mercy and judgment, Ps. ci. 1 ; see the gracious in-
tertwining of these two, as it runs through many
parts of Scripture, Ps. Ixxviii. ; Hosea xiii., fec.
Mercy and truth, Ps. Ivil 3; Ixi. 7 ; Ixxxv. 10; Prov.
xvi. G ; Micah vii. 20, &c.
Goodness and mercy, Ps. xxiii. 6 ; c. 5.
The mercy of God, see Text books for expressions of
the aboundings of Divine nvjrcy great manifold
plenteous abundant sure everlasting, &c.'
Tender mercies (mercy even more than ordinarily
merciful) ; bowels of mercy (mercy from the inmost
part) ; merciful kindness, multitude of mercies.
God, " the Father of (tender) mercies and the God
of all (possible) comforts," 2 Cor. i. 3, is Himself " rich
in mercy " and " great in love," Eph. ii. 4 ; cf. how
He proclaimed His name to Moses, at a time when
Israel needed special mercy, Exod. xxxiv. 6, after the
rebellion of xxxii. ; as " the Lord, the Lord God, mer-
ciful and gracious, .... keeping mercy for thousands"
(mercy is the attribute first declared) ; so elsewhere
the Lord joins mercy with fulness of compassion, as
Ps. Ixxxvi. 15 ; cxi. 4 ; cxii. 4 ; cxlv. 8. He declares
mercy to be His peculiar delight, Micah vil 8 ; that
SCRIPTURE ITSELF THE ILLUSTRATOR. 231
He is "very pitiful (full of pity), and of great mercy,"
James v. 11.
The Lord Jesus, the propitiation, 1 John ii. 2. See
Tenderness of Christ.
HAVE MERCY UPON ME. Trace in Cone, how often
this occurs, as the cry of weakness and conscious sin.
It was the cry of David many times ; of Bartimaeus ;
of the Syraphoenician woman; of the lepers, and
of others.
John vi. 1 9. Bethesda.
The word Bethesda means " the house of mercy." It was a
fitting title for such a place. But see how graciously the record
brings out the sympathy and power of Jesus ! What compassion
He showed to the impotent man, who had " no helper," Ps.
Ixxii. 12.
1 Tim. i. 13, 16. "But I obtained mercy."
The sweet parenthesis of gratitude. It has been observed by
some, how St. Paul stops here to adore the abounding grace and
mercy of God to him. The words should be read as if this
sentence came in parenthetically, " who was before a blasphemer
and a persecutor and injurious, because I did it ignorantly in
unbelief, but I obtained mercy." But the apostle's sense of
Divine mercy was so strong, that he could not help breaking off
in what he was saying, to give utterance to the fulness of his
heart. It was now thirty years after his c inversion, yet how
fresh the remembrance was ; and observe, he says it twice, " but
I obtained mercy."
2 Tim. i. 8." Mercy in that day."
" Mercy " even to the last. The redeemed will find "grace"
even at the Lord's appearing, 1 Pet. i. 13 ; the Lord will "spare
them " with a Father's affection, when He makes up his jewels,
Mai. iii. 17.
Ps. Ixvi. 18 20. "If I regard iniquity in my
heart, the Lord will not hear me : .... but blessed
be God, which hath not turned away my prayer, nor
his mercy from me."
So David still gives the honour to God's mercy. We should
have looked for a different conclusion. " If I regard iniquity in
232 SCRIPTURE ITSELF THE ILLUSTRATOR.
my heart, the Lord will not hear me. " Therefore " I have kept
myself from mine iniquity. " But he ends in a different strain.
He -till givea the honour in all to God, and ascribes all, not to
hi* own piety, but to God's mercy.
MORTIFICATION OF SLN. See Self-denialr-
Warfart.
EXPRESSED as
Spiritual circumcision circumcision of the heart,
Deut. x. 16, xxx. 6 ; Jer. iv. 4 ; Col. ii. 11.
Spiritual death death unto sin, Rom. vi. 2 ; cruci-
fixion with Christ, Rom. vi. 6 ; Gal. it 20, v. 24 (a
slow, painful, ignominious death, but sure and cer-
tain) ; buried with Christ, Rom. vi. 4 ; Col. ii. 12.
Cutting off the right hand plucking out the right
eye ; parting with our nearest and dearest ties, Mark
ix. 4348.
Purging out leaven (the emblem of corruption),
1 Cor. v. 9 ; as the Jews searched their houses in
every corner with a lighted candle the night before
the passover, that no leavened bread might be left,
see 2 Tim. ii. 21.
UNDER THE LAW, the vow of the Nazarites was an
apt illustration of the duty of spiritual mortification.
Cf. their prescribed disregard of personal appetite,
appearance, and feeling ! They were to drink no
wine ; to let the hair grow ; not to mourn even for a
deceased father or mother, Num. vi. 1 12.
The expulsion of the Canaanites from the land may
also be taken as another illustration. The severest
penalty was pronounced against allowing these na-
tions to remain ; see Num. xxxiii. 55 ; Joshua xxiii.
1 3 ; Judges ii. 3.
The rough dress of Elijah, and the dress and habit
of John tlte Baptist, M'ere designed to express mortifica-
tion and deadness to the world, 2 Kings L 8 ; Matt,
iii. 4.
SCRIPTURE ITSELF THE ILLUSTRATOR. 233
CoL iii 5. " Mortify therefore your members that
are upon the earth."
j>e/c/3ci>(7aTe. There is a disease, called in medical language
Necrosis, which may serve to illustrate the great need of morti-
fying besetting sins. It is a disease affecting the bones, in
which they decay and waste away, until the whole frame seems
dissolved, and death puts an end to suffering. The illustration
may be applied to "the body of sin," which is to be mortified,
and deprived of strength and life.
Rom. xii. 1. "Present your bodies a living sacri-
fice."
"We cannot live comfortably unless we die daily." W.
Mason.
Gal. vi. 14. " The world is crucified unto me, and
I unto the world."
" Deadness to the world is the highroad to life unto God.
He who will not be a mortified saint on earth shall never be a
glorified saint in heaven/' Adams. Many Christians have
learned that Christ was crucified for them, who have yet to learn
that they must be crucified with Him.
Rom. vii. 24, 25.
Though the grand trunk be hewed down, the fibres of the old
tree of sin will remain, and must yet be plucked up as fast as
they arise. Sin in the believer is like a lion with the dart in its
side not killed at once, but wounded with a mortal wound.
Acts xxiv. 16. " Herein do I exercise myself."
Put myself in training, like one of the ancient athletae.
Phil. iii. 18. " Enemies of the cross of Christ."
" The persons meant were men who led licentious lives (like the
Corinthian freethinkers), and they are called ' enemies of the
cross,' because the cross was the symbol of mortification."
Conybeare and Howson.
MURMURING DISCONTENT. See Impa-
tience.
234 SCRIPTURE ITSELF THE ILLUSTRATOR.
Gen. iiL 1." Yea, hath God said I"
" The first temptation to the first sin in the world was to dis-
content" A. FvUar.
Ps. xxxvil 1 7.
" The true remedy for sinful fretfulness. Fretting never re-
moved a cross, nor ever brought a mercy ; quiet submission doth
both." Jacomb. Sir Philip Sydney used to say, " I mourn, but
do not murmur."
Prov. xix. 3. " The foolishness of man perverteth
his way : and his heart fretteth against the Lord. '
Like Kphrsim, when under chastening ; or Jonah, in his
I- .-vMiii. -.- ; or Israel, resenting the troubles they had brought
upon themselves.
Lam. iii. 39. " Wherefore doth a living man com-
plain, a man for the punishment of his sins ?"
Murmuring is the secret mutiny in the heart rising in rebel-
lion against God. But \vher.-fo: should any murmur ! A sin-
ner has no right to murmur ; a - ;iint -hul< 1 have no desire.
See Job xv. 12, 13.
THK UNDERTONE of discontent.
The Greek word generally used for murmuring in
the New Testament (yoyyvof** ) refers properly to the
suppressed mutterings of discontent " It seems to
be a word formed from the sound, like murmuro,
mussito, in Latin ; and murmur, mutter, grumble,
growl, in English." Parkhurst. This brings out Un-
meaning of many texts very forcibly ; as Matt. xx.
11 ; John vi. 41, 43 ; vii. 32. See how the spirit of
murmuring begins and spreads, Num. xi. 1, marg. ;
Ps. cvi. 25 they "murmured in their tents."
THE GROWTH of DISCONTENT. See Sin, Progress of.
ISRAEL'S MUIIMURINCS in the wilderness.
One of the darkest features in Israel's history was
their murmuring spirit. Consider (1.) the frequency ;
(2.) the unreasonableness and ingratitude of the sin ;
SCRIPTURE ITSELF THE ILLUSTRATOR. 235
(3.) the Lord's wonderful forbearance towards them ;
(4.) the fearful judgments this one sin brought upon
the people. Take a brief sketch :
Exod. v. 20, 21. First murmuring against Moses
and Aaron, because of their hard bondage in Egypt.
Exod. xiv. 10 12. First murmuring after their
departure from Egypt, because they were still afraid
of Pharaoh's army.
Exod. xv. 23, 24. At Marah, murmuring because
the water was bitter.
Exod. xvi. 2, 3. After the Lord had sweetened
the bitter waters, murmuring because there was no
bread.
Exod. xvii. 2, 3. After the Lord had promised to
" rain bread from heaven," murmuring because there
was no water.
Exod. xxxii. 1. Murmuring because of Moses'
long absence the golden calf.
Num. xi. 1 3. At Taberah, the people " were as
it were complainers," (marg.) ; and the fire of the
Lord consumed many.
Num. xi. 4 34. At Kibroth-hattaavah, murmur-
ing because weary of the manna, when many
perished.
Num. xii. 1. Miriam and Aaron murmured against
Moses for his marriage.
Num. xiii. and xiv. 1. The people discouraged,
and murmured because of the evil report of the spies.
Num. xvi. The rebellion of Korah one of the
boldest and most defiant of their rebellions ; punished
by the earthquake and destruction of the 250 men,
&c. Yet on the morrow " all the people " rose up in
fresh rebellion, and 14,700 more perished in the
plague; and even then, see xvii. 12, 13.
Num. xx. 2. Murmuring the third time because
there was no water.
Num. xxi. At Hormah once more, after all their
236 SCRIPTURE ITSELF THE ILLUSTRATOR.
past experience, they murmured because " there is no
bread, neither is there water;" and they loathed the
manna, calling it " light bread !"
In these murmurings, alas ! all joined, the people ;
but not they alone. Even Moses, and Aaron, and
Miriam !
Kitto well observes, that all Israel's " murmurings
before they came to Sinai were passed over, or merely
rebuked ; but all murmurings and rebellions after
Sinai, when they had had opportunities of knowing
more of God's law and God's unfailing goodness,
brought down punishment and judgment."
NEIGHBOUR.
"WHO IS MY NEIGHBOUR ?" Lllke X. 29.
The heading of this chapter in our English Bible
supplies a good answer : " Christ tuacheth the lawyer
.... how to take every one for his neighbour that
needeth his mercy."
An illustrative answer to the question may be
found in the comparison of two Old Testament texts,
Exod. xxiii. 45, with Deut. xxii. 1 4 ; where the
Jews were enjoined to pursue the same law of kind-
ness towards an " enemy," one " that hateth thee," as
to a brother, one of the same race and kindred. The
sight of distress or helplessness is all that true kind-
ness needs to find a neighbour !
St. Paul, in Rom. xiiL 8, 9, extends the love of our
neighbour to the widest limit : " He that loveth
another hath fulfilled the law," which he makes syno-
nymous with " Thou shalt love thy neiyiibour as thy-
OBEDIENCE. See Docility Service of God.
See Cone., under the expressions, doing the will
SCRIPTTTKE ITSELF THE ILLUSTRATOR. 237
of God keeping the commandments observing
doing, &c.
"The obedience of faith" Eom. xvi. 21. Holy
obedience is distinguished by this from the obedience
of form, or of self-righteousness.
The obedience of children, 1 Pet. i. 1 4. Holy obedi-
ence is distinguished from the obedience of slaves.
It is observable that the same Hebrew word is
used for to hear, and to obey ; as in Greek the same
word is used for unbelief and disobedience. Cf. John
iii. 36 ; Acts xiv. 2 ; with Rom. ii. 8 ; 1 Pet. ii. 7, 8.
Deut. v. 29. " Oh that there were such an heart
in them," &c.
The Divine view of godly obedience : (1.) Its desirableness,
"Oh that," &c. (2.) Its source (obedience from the heart).
',3.) Its office, to fear God and keep His commandments. (4.)
Its constancy, "always." (5.) Its blessedness, "that it might
be well," &c. See a striking parallel, xxvi. 13, 14.
Deut. xxii. 6, 7. The bird's nest.
The Jews say that this is "the least commandment." It is
striking that for so small a matter, so weighty a motive should
be assigned ! Is not this to teach us that the smallest matters
should be regulated by the principles of the highest law ? As
in a map of small dimensions, the prick of a pin may represent
the space of a hundred miles, so in the law of God, obedience
or neglect of the least commandment, may involve the smile or
the frown of God the Judge !
Deut. xxvii 1 8. The memorial remembrance of
the law.
The connection is very striking of this ordinance. They
were to write the law upon the stones on Ebal, and to build an
altar close by, to signify that the law was to be kept before
them ; and no less that we cannot look upon the law with com-
fort apart from the altar, which represents sacrifice and atone-
ment.
1 Sam. xv. 22 ; Jer. vii. 22, 23 ; Hosea vi. 6 ;
Micah vi. 68.
Obedience is better than sacrifice.
238 SCRIPTURE ITSELF THE ILLUSTRATOR.
Ps. ciii. 20, 21.
The highest and noblest form of obedience, is when dignity
:itul power are combined with meekness :uul submission.
Jer. xxxv.
The condemning power of social virtue. The words of .Tona-
dab, though calling to self-sacrifice and hardship, were obeyed
for 300 years after his death, when the words of the great God
were disregarded and set at nought.
Luke xvii. 10. " When ye shall have done all,"
&c.
(1.) The high standard of obedience. (2.) The impossibility
of gaining a claim on the ground of merit.
John xiii. xvii.
Seven times is obedience made the test of fellowship with
Christ.
EXAMPLES of eminent obedience.
Noah. One of the early saints of God, specially
commended for his strict obedience in Gen. vi. 22 ;
vii. 5 ; Heb. xi. 7.
Abraham. A bright example of unquestioning
obedience to the most mysterious trials of faith, in
the three important events of his life (see Faith,
Trial of) Gen. xii. 1 ; xvii. 1522 ; xxii. 1, 2 ;
Heb. xi. 810, 1719.
Moses. "As the Lord commanded Moses." We
read this again and again in Exodus and elsewhere.
Cf. Exod. xxxix. and xl. eighteen times. See Cone.,
under " Did."
Joshua. Of him it is said, "he left nothing undone
of all that the Lord commanded Moses," xi. 15.
David. " I have found David a man after mine
own heart, which shall fulfil all my will," Acts xiii. 22.
Peter. Observe how in Luke v. 4 7 Peter did
just as the Lord told him, though at an unlikely
time, and when they had already failed.
SCRIPTURE ITSELF THE ILLUSTRATOR. 239
Israel. Three times Israel promised obedience
before, at, and after the giving of the law. See Tem-
porary.
THE importance of exact obedience is shown by
the examples, where the least deviation from the pre-
scribed order was followed by heavy judgments.
Moses struck the rocY, and that twice, instead of
speaking to it, and that once ; for which act of dis-
obedience he was prohibited from leading Israel into
Canaan, Num. xx. 8 12.
Uzzah. Smitten for his not attending to the regu-
lations of the law more strictly, 2 Sam. vi. 6, 7.
The Israelite who kept not the passover when with-
out lawful excuse, Num. ii 13.
The disobedient prophet, 1 Kings xiii.
The leper, by rash zeal hindering Christ's work,
Mark i. 44, 45.
The LORD JESUS was Himself the perfect model of
holy and continued obedience. Even "though he
were a son," Heb. v. 18; all through His life, John
viii. 29 44 ; iv. 31 ; up to the time of death, Phil,
ii. 8 ; Ps. xl. 8. Christ's obedience was probably
prefigured by the two tables of the law in the ark.
OBLIGATION AND EESPONSIBILITY.* See
Consistency Opportunity.
FIGURES.
Servants, entrusted with a master's property, Matt.
xxv. 1430; Luke xix. 1227; Mark xiii. 3436.
Stewards, Luke xii. 42 ; 1 Cor. iv. 1 , 2 ; 1 Pet.
iv. 10.
Husbandmen in charge of the vineyard, Mark xii.
19.
Debtors, Rom. i. 14 ; viii. 12 ; Gal. v. 3, (marg.)
Wives, bound during the husband's lifetime, Rom.
rii. 2.
240 SCRIPTURE ITSELF THE ILLUSTRATOR.
Teachers, who must expect a stricter judgment, and
if unfaithful, look for a heavier condemnation than
other men, James iii. 1 (Greek).
Ministers, under shepherds, responsible to the great
Master and Head, 1 Cor. iv. 1 ; Matt, xxiii. 8 ; 1
Pet. v. 4.
Under the law
Circumcision was justly regarded as involving
liability to keep the whole law, Gal. v. 3. Christ
Himself, therefore, consented to be circumcised ; and
also to be baptized of John, Luke ii. 21 ; Matt. iii.
15.
Historically
The children of Israel repeatedly acknowledged
their obligation and allegiance to the Lord ; as when
they solemnly pronounced the " Amen " on Mount
Ebal and Gerizim, to the blessing and the curse,
Deut. xxvii., xxviii. ; when they bound themselves
three times to observe the law in Moses" time, Exod.
xix. 8 ; Deut. v. 27 ; Exod. xxiv. 3 ; in Joshua's
time, Joshua xxiv. 22 24 ; and still more solemnly
in the days of Nehemiah, Neh. x 29 32.
Pa. c. 3, (marg.) "It is He" .... and His we
we.
Ps. cxvi 16. "I am Thy servant .... Thou
hast loosed my bonds."
Every blessing is a binder, and every fresh mercy strengthen*
the tie. Our English words, obligation and religion, are closely
allied in derivation both compounds of the Latin word lujo, to
bind.
Eccles. viii. 2 ; v. 4, 5 ; Ps. Ivi. 12.
The solemn obligation of vows. See Cone.
Lev. iv. Sin is aggravated by a man's position
and responsibility. The sin offering for the High
Priest was the same as for the whole congregation.
SCRIPTURE ITSELF THE ILLUSTRATOR. 241
2 Pet. iii. 11. " Seeing .... what manner of per-
sons ought ye to be in all holy conversation and god-
liness."
In the Greek it is "in holy conversations and godlinesses."
The intense fulness of the apostle's meaning is expressed in
our authorised version, by inserting the word "all." Thus
great privilege can never be dissociated from great obligation.
John xiv. 9. "Have I been so long time with
you, and yet hast thou not known me, Philip ? "
Actsiv. 19, 20; v. 29.
The apostles' strong sense of obligation to God.
THE RESPONSIBILITY OF THE UNGODLY. It IS a
solemn thought, how many wicked men referred to
in Scripture had the truth brought before them, and
were therefore justly deserving of a heavier doom
Pharaoh Ahab Herod Simon Magus St. Paul's
three judges, Felix, Festus, Agrippa, &c.
OFFENCES.
The Greek word <riiv8a\ov (which means stumbling-
block or offence), refers properly to that piece ol
wood in a trap or pit for wild beasts, which, being
trodden upon by them, makes them fall into the un-
expected snare. It is used frequently for whatever
makes a man fall or stumble, as in Ps. Ixix. 22, "let
it become a trap," which is rendered in the Prayer-
book version, "an occasion of falling."
Isa. liii. The heading of this chapter in our Bibles
is interesting, " The prophet, complaining of incre-
dulity, excuseth the scandal of the cross."
As also the heading of Ps. Ixxiii., "The prophet
prevailing in a temptation, showeth the occasion
thereof, the prosperity of the wicked ; the wound
given thereby, diffidence.
Four eminent saints especially were nrach stumbled by this
Q
242 SCttlPTUKE 1TSKLK THE ILLUSTRATOR.
particular trial, the prosperity of the wicked, Job xxL 7 3-1 ;
David, Ps. xxxvii. ; Asaph, IV 1 \.\iii. ; Jeremiah, xiL 1, 2.
ST. MATTHEW'S GOSPEL. It is noted that of the
four gospels, by far the largest number of references to
" offences " are in St. Matthew's, who wrote for the
Jews.
THE TENDER CARE not to give offence. What an
example was our Lord Himself! See Matt. xvii.
2427 ; xxii. 1721 ; Luke xii. 13, 14 ; His charge
not to offend even the little ones, Matt, xviii. 6 10.
ST. PAUL was also a notable example. See through-
out his epistles, as (Acts xxiv. 16) ; Rom. xiv. 21 ;
1 Cor. vii. 35; viii. 9, 12, 13 ; ix 12; x 32, 33;
2 Cor. vi. 3 ; viii. 21 ; 1 Tim. v. 14 ; vi. 1.
ST. PETER. See 1 Pet. ii. 12, 15 ; iii. 16.
OLD AGE.
The same word was used in Greek (*prpvt) for an
old man, an ambassador and an elder, doubtless,
because old age was presumed to bring experience
and ripeness of wisdom, Job xii. 12 ; xxxii. 7.
Is like
A shock of corn fully ripe, Job v. 26.
The eagle renewing his strength, Ps. ciiL 5 ; Isa.
xL 31.
" A good old age" an expression three times applied
to aged saints; to Abraham, Gen. xv. 15; xxv. 8;
to Gideon, Judges viiL 32 ; to David, 1 Chron. xxix.
28. It is said of Abraham, Gen. xxv. 8, that In-
died "full" our translators supply the words "of
years;" some would read it "full," i.e., satisfied with
a long and happy life, full of blessings.
David's psalms for the aged, Ps. xxxvii., xxxiv.
box., Ixxi., were all probably psalms of David, written
near the end of his life. David's old age was marked
by trouble. When about sixty-two or sixty-three, he
SCRIPTURE ITSELF THE ILLUSTRATOR. 243
was apparently enfeebled by great bodily debility ;
see 1 Kings i. 1 4 ; whilst his spirit was ruffled by
the rebellion of Adonijah, his own son, seeking to
supplant Solomon ; and by the treachery of Abiathar
and Joab. Yet, notwithstanding all these troubles,
Ps. cxlv., probably the last psalm he wrote, dies
away in praise and trust to the God of his life.
Prov. xvi. 31. " The hoary head is a crown of
glory, if it be found in the way of righteousness.
"Ancient and honourable " is Scripture heraldry, Isa. ii. 15 ;
Prov. xx. 29 ; Lev. xix. 32 ; but the diamond in the crown is,
" if it be found in the way of righteousness." Aged Jacob, when
about ninety-eight, wrestled with the angel, and received the
title of "prince with God ;" the long- tried Joseph, after eighty
years of holy steadfastness, laid down to die with a bright lustre
on his name ; venerable Samuel received the reverence of an un-
godly people in the winter of his life, 1 Sam. xxv. 1 ; Elisha,
when probably nearly ninety, was visited by king Joash, who
showed his mark of respect for one who had, doubtless, often
been his reprover, 2 Kings xiii. 14 ; Jehoiada, a good prophet,
born in Solomon's tune, and living through six reigns, was useful
in life, 2 Chron. xxiv. 2, 16 ; and honoured in death, ver. 15, 16 ;
BO Zeckaiias and Elizabeth, Luke i. 5 7 ; and aged Anna, Luke
ii. 36.
It is NOTEWORTHY that while we have the history
of many Scriptural saints distinguished for early
piety, we have little evidence of many " born again"
in old age.
It is NOTEWORTHY, also, how many eminent^ saints
were advanced in years before they entered upon the
great mission of their life. See Preparation. Noah,
six hundred years old; Abraham, seventy-six; Moses,
eighty ; Aaron, eighty-three ; Joshua, seventy-five.
EiPENESS OF YEARS, which should teach wisdom
(Job xxxii. 7), greatly aggravates the heinousness of
sin committed. Noah was over six hundred when
guilty of drunkenness and incest ; David over fifty
when guilty of adultery and murder ; Asa, in his old
244 SCRIPTURE ITSELF THE ILLUSTRATOR.
age, sought not to the Lord, but to the physicians ,
Herod was seventy when he slew the infants at Beth-
lehem, from fear of a rival
FRUIT IN OLD AGE, see Ps. xcii. 14. It is interest-
ing to find how, at the decline and close of life, many
eminent saints were still engaged in faithful service.
Abraham, Jacob, Joseph, Moses, and David, all closed
their earthly career by giving dying charges, in the
spirit of St. Peter, 2* Pet. i. 13 15 ; Moses, full of
vigour to the last, laid down his trust only with his
life, Deut. xxxiv. ; Caleb, when an old man of eighty,
was still ambitious of conquest and danger, Josh,
xiv. 6 15 ; David, after his eventful life, ended his
career by preparing " with all his might " for the
Temple which he was not allowed to rear, and arrang-
ing the order of the Temple-service, 1 Chron. xxiii.
xxix. ; Daniel, at the venerable age of near ninety,
was found earnestly occupied in studying the word
of prophecy, with fasting for full three weeks, Dan.
ix. 2 ; x. 2, 3.
THE LORD JESUS. Old age did reverence to
Him, when but an "infant of days." Simeon, an
aged man, and Anna, an aged woman, both did Him
honour, Luke ii. 25 38.
OMNISCIENCE DIVINE.
Trace in Cone, under
" The eyes of Hie Lord " beholding running to ancJ
fro in every place, &c.
The eyelids, Ps. xi. 4, " his eyelids try ;" as men
sometimes narrow the range of vision, to look more
intensely at an object.
Seeing looking knowing beholding trying pon-
dering weighing searching, &c.
Divine Omniscience is attributed to each person of
the Blessed Trinity.
SCRIPTURE ITSELF THE ILLUSTRATOR. 245
God the Father, Acts xv. 18 ; Prov. xv. 3 ; xvii. 3,
&c.
God the Son, Acts i. 24 ; Zech. iii. 9 ; the seven
eyes upon the stone laid before Joshua probably are
designed to denote the manifold wisdom of Christ
the " Wonderful Counsellor," whose eyes were seen
by Daniel " as lamps of fire," Dan. x. 6 ; and by St.
John as " a flame of fire," searching and keenly pene-
trating.
God the Holy Spirit, 1 Cor. ii. 10.
WHAT a TERROR the DIVINE OMNISCIENCE is to the
WICKED ! Nothing can evade the all-searching glance.
No darkness, Job xxxiv. 22 ; no secret place, Jer.
xxiii. 24 ; no secret sin, Ps. xc. 8 ; no hypocrisy, Isa.
xxix. 15, 16 ; no thought, Job xxi. 27 ; Isa. Ixvi. 18 ;
Ps. xciv. 11. Bead Ps. xliv. 20, 21 ; Prov. xvii. 3;
Amos v. 12; viii. 7 ; ix. 1 4; Zeph. i. 12.
WHAT a COMFORT the DIVINE OMNISCIENCE is to
the RIGHTEOUS, 2 Tim. ii. 19, "The Lord knoweth
them that are His;" John x. 14, The good Shepherd
knows His sheep, their numbers, wants, and weak-
ness ; the Lord knoweth the righteous, their hearts,
their frames, their ways, their days, their thoughts,
&c. See Cone.
"Thou knowest." The Divine Omniscience has
often been a ground of appeal to many of God's dear
saints in trouble, " Lord, thou knowest. So it was to
Job, x. 7; to David, 2 Sam. vii. 20; Ps. xl. 8;
cxxxix. 2 (if written by him) ; to Solomon, 1 Kings
viii. 39 ; to Jeremiah, xii. 3 ; xv. 15 ; to Peter, John
xxi. 15 ; and to the Church generally. God's pray-
ing people have learned to cast their troubles upon
His Omniscient care and providence, to lay every
trial before His throne ; and it is enough for them to
say, "Now, Lord, behold!" "thou hast seen it"-
" look," " see," " Thou knowest all things."
246 SCRIPTURE ITSELF THE ILLUSTRATOR.
1 Sam. ii. 3." The Lord is a God of knowledge."
The Hebrew is plural (the plural exceUctUitr), a God of know-
ledges, i.e., of unlimited knowledge, and therefore qualified to be
a righteous judge.
Heb. iv. 13. "All things are naked and opened
unto the eyes of Him with whom we have to do."
Alluding, as many think from the Greek word, to the sacrifi-
cial victim, laid open and exposed to full view. See Doddridye.
Rev. ii., iii. " I know thy works."
The beginning of each of the epistles to the seven Churches ;
a beautiful proof that the Lord is unchanged in nature. It was
thus that He made the first declaration of His sympathy in the
days of Israel in her warfare, Exod. iii. 7 ; and so the Book of
Revelation closes.
OPPORTUNITY.
EMBLEMS and FIGURES of seasonable opportunities
to be embraced,
Morning and evening, Eccles. xi. G, the time foi
work.
Tlie day-time, John xi. 9, 10, xii. 35, 36, contrasted
with the time of night and darkness.
To-day, Ps. xcv. 7 ; Heb. iii. 7 15, contrasted with
the future.
Summer and harvest, Prov. vi. 6 8 : x. 5 ; Matt. ix.
38 ; John iv. 35.
The day of visitation, Luke xix. 44.
The day of salvation, Isa. xlix. 8 ; 2 Cor. vi. 2.
The accej>table time, Isa. xlix. 8 ; Ps. Ixix. 1 3.
A time when seeking may expect to find, Isa. Iv. 6 ;
Ps. xxxii. 8, marg.
Space to repent, Rev. ii. 22.
An open door, Acts xiv. 27 ; 1 Cor. xvi. 9 ; 2 Cor.
ii. 12; Col. iv. 3; Rev. iii. 8.
Dumb creatures may teach man knowledge. Tlu-y
know their "appointed times;" as the ant, Prov. vi.
SCRIPTURE ITSELF THE ILLUSTRATOR. 247
6 9 ; the stork, the crane, and the swallow, Jer.
viii. 7.
Prov. xv. 23. "A word spoken in due season,
how good is it ! "
Like the opportune counsel of Xaaman's servants, 2 Kings
v. 13 ; or the "soft answer" of praying Hannah, 1 Sam. i. 15,
17, the word adapted to the time, dictated by wisdom and
spoken in love.
Prov. xxv. 11. "A word fitly spoken;" marg.,
" spoken upon his wheels," i.e., moving quickly to the
end aimed at ; "is like apples of gold in pictures (or
settings) of silver."
Lev. xvi. 21. "A fit man;" marg., "a man of
opportunity."
1 Sam. xxv. 8. " We come in a good (opportune)
day ; give, I pray thee."
Esther iv. 14. "Who knoweth if thou art come
to the kingdom for such a time as this ? "
Eccles. viii. 6. " Because to every purpose there
is time and judgment, therefore the misery of man is
great upon him" (if he neglect the opportunity).
Luke x. 40, 41. It was Martha's fault, to let slip
the opportunity which Mary seized.
Luke xiii. 7. " Behold, these three years I come."
A time of grace sufficient, but with a divinely appointed
limit."
Eph. iv. 27. " Neither give place to the devil."
Occasion " opportunity makes the thief ; " and Satan well
knows how to make use of times and seasons.
Isa. xxix. 20. " That watch for iniquity."
i.e., for opportunities of committing it, and make it their
study, Micah ii. 1 ; Hosea vii. 6. Take such examples as He
rodias's mother, seeking to gratify her revenge ; and her anxiety
not to let the king's heat cool, coming in " straightway with
haste," Mark vi. 25 ; Judas, seeking the opportunity, Matt.
248 SCRIPTURE ITSELF THE ILLUSTRATOR,
xxvi. 16 ; the "convenient time," Marie riv. 11 ; "in the ab-
sence of the multitude," Luke zxiL 6.
Gal. vi 10. " As we have therefore opportunity,
let us do good unto all men."
" Opportunity is the flower of time; and, as the stalk may re-
main when the flower is cut off, so time may remain with us
when the opportunity is gone." Bond. When God sets us an
altar we should be ready with a sacrifice. He that will not
strike the iron when it is hot, will lose his labour when it is cold.
Eph. v. 16 ; Col. iv. 5." Redeeming the time."
The original Greek is emphatic and suggestive buying up
the opportunity ; making the most of the busy day of life, an
buyers watch the favourable market, and are glad at all times
to take advantage of the time of opportunity.
1 Kings xx. 40. " As thy servant was busy here
and there, he was gone."
Lost opportunities, like the neglected wind and tide, cannot
be recalled. The ancients painted opportunity with a hairy
forehead, and head bald behind ; to signify that, while a man
has it before him, he may lay hold of it ; but if he let it slip, he
cannot pull it back. There is great truth in what the Rabbina
say, Every man hath his hour ; and he who oversteps his sea-
sons may never meet with the like again.
OPPORTUNITY EMBRACED.
The miraculous cures wrought by Christ are many
of them instances of opportunities embraced. " As
Jesus poised by," Bartimaeus heard it, and sought a
cure, Matt. xx. 30 ; Mark x. 46 52 ; the centurion,
" when he heard of Jesus," sent to him to cure his
aick servant, Luke viL 3 ; the multitudes, when they
heard where He was, brought their sick, Mark vi.
54 56 ; see similarly chap. ii. 1 3.
So, many instances are recorded of those who took
the advantage of seeking His instruction ; like Nico-
demus, John iii. 1,2; Zacchaeus, Luke xix. 1 6 ;
the disciples, Matt. xiii. 10 36 ; xxiv. 3 ; Mark ix.
28, <fec.
SCRIPTURE ITSELF THE ILLUSTRATOR. 249
OPPORTUNITY LOST.
Many solemn and familiar texts stand as beacon
lights to warn us of this peril : " The door was shut"
" The night cometh, when no man can work"
" The kingdom of God shall be taken from you" " I
will remove thy candlestick out of his place." Cf. the-
doom pronounced upon Jerusalem, because the Jews
knew not the time of their visitation ; therefore the
things offered for their peace were justly " hid." So
upon Chorazin, Bethsaida, &c. Napoleon used to say,
There is a crisis in every battle : ten or fifteen mi-
nutes, on which the issue of the battle depends j to
gain this is victory ; to lose it is defeat.
THE LORD JESUS. In this the blessed Lord was
our example. How He embraced every opportunity
of doing good to the bodies and souls of men. " As
He passed by" " when Jesus heard of it." And see
how He gathered lessons of instruction from passing
objects, &c., see John ix. 4, 5 ; xi. 9, 10.
So St. PAUL, whether taking advantage of the
altar he saw near Mars Hill, or of the visitors who
came to him at his lodging at Rome, his motto
seemed to be, " In season, out of season" " if by any
means I may save some ! "
ORIGINAL SIN.
Received from Adam, Rom. v. 11 21 ; 1 Cor. xv.
22. See Gen. v. 3 "Adam .... begat a son, in his
likeness, after his image." It is striking to compare
this with Gen. i. 26, when God first made man in His
image ; and yet, it should be remembered, this is said
of Seth, through whom came the godly seed of Enoch,
Noah, Abraham, &c. So we have many texts like
Hosea vi. 7 " They like men (marg. like Adam) have
transgressed ;" 1 Cor. iii. 3 " are ye not carnal, and
walk as men ;" Ps. x. 18 "the man of the earth ;''
250 SCRIPTURE ITSELF THE ILLUSTRATOR.
1 Cor. xv. 49 " the image of the earthy ;" Ps. xvii.
14 "men of the world."
Born in the nature of every man, Ps. li. 5 ; Iviii. 3 ;
Isa. xlviii. 8. " Some children, by their features and
lineaments, do as it were father themselves ; and thus
we resemble our first parents." Boston. Cf. the fre-
quent use of the Hebrew idioms " children " or " sons"
to denote likeness of nature : " children of Belial "-
"children of disobedience" "of the wicked one,"
<fec, used with no less than twenty different varia-
tions ; so also the expression " born after the flesh."
The root of, is in the heart, Matt. xv. 19, 20 ; Heb.
Hi. 1019 ; Ps. v. 9.
Still dwells even in the regenerate, 1 John L 7 10.
" That our apostle here intends original sin is pro-
bable, because he useth the singular number sin, not
sins (as if it were some special sin he pointed at) ; and
likewise because of the phrase of having sin, which
intimateth that he speaketh of that sin which is as
it were habitual and innate in us." Hardy on
1 John.
Rom. viL It is observable how, through the
three chapters, v., vi., and vii., St. Paul traces up
man's guilt and defection to the original root ; and in
this seventh chapter mentions, as Clarkson says, near
twenty aggravations of the sin that dwelleth in us,
Was recognised under the law. (1.) By the ordinance
of circumcision denoting that even infants con tract a
natural guilt, by coming through their "parents'
loins." Beveridge.
(2.) By the ceremonial purifications after childbirth.
(3.) Some also draw a distinction between the sin
offering and the trespass offering ; the former repre-
senting sin in general, the latter particular acts of sin.
Jukes on the Offerings.
(4.) Possibly by the plague of leprosy. This was
hereditary, though not showing itself at first. Leper
SCRIPTURE ITSELF THE ILLUSTRATOR. 251
children were often bright and healthy-looking, but
by and bye the plague appeared.
THE OLD MAN, Eph. iv. 22. This expression may
have been used to show how original sin spreads
through the whole nature, and to remind us also of
its long standing in our fallen race.
THE BOOK of JOB contains some very humbling
statements as to the innate defection of fallen huma-
nity, see chap. iv. 1719; ix. 20, 30, 31 ; xi. 12 ;
xiv. 4 ; xv. 14 16 ; xxv. 4 6.
Prov. xiv. 18. "The simple inherit folly."
Prov. xxii. 15. "Foolishness is bound up in the
heart of a child."
Bound in or to not merely by slight threads, but as it were
by chains, so that it cannot easily be torn from it. The Hebrew
word expresses firm, compact, and close embrace. It is used, .
Gen. xliv. 30 ; 1 Sam. xviii. 1.
Jer. xiii. 23. " Can the Ethiopian change his
,skin?" &c.
Sin is here represented as inbred by nature, strengthened by
education, and confirmed by custom.
Matt. xvi. 23. "Thou savourest .... the things
that be of man."
What a sad testimony to the evil of man !
MAN. " It is worthy of note, that in the Anglo-
Saxon the word is used to express, not only the
human being so called, male arid female, but also mis-
chief, wickedness, fraud, and deceit." Dr. A. Clarke.
PARDON OF SIN FORGIVENESS.
FIGURES and ILLUSTRATIONS.
Sin is said to be pardoned when it is
Borne or taken away, Isa. xxvii. 9 ; Hosea xiv. 2 ;
252 SCRIPTURE ITSELF THE ILLUSTRATOR.
as the scapegoat bore the iniquities of Israel into the
land not inhabited, Lev. xvi. 8 ; xxi. 22.
Blotted out, Ps. li. 9; Acts iii. 19; like a debt or
a bond cancelled, Isa. xliii. 25 ; or a thick cloud and
vapoury mist, xliv. 22.
Covered, Ps. xxxii. 1 ; Ixxxv. 2 ; as an object loath-
some and polluted. There is great force in the
Hebrew word (kaphar), which, as Bush observes, is
used not so much in the sense of wrapping with a
garment, as in that of smearing and plastering. "Its
radical sense, therefore, is rather of an adliesive than
of a loose covering." The word is first used of the
ark covered with pitch, Gen. vi. 14; and afterwards
applied figuratively to the covering of atonement,
ransom, the mercy-seat, &c.
Removed, as far as the heaven is from the earth, or
as far as the east is from the west, Ps. ciii. 11, 12.
Washed away, or washed out, as the stains from a
filthy garment, Ps. 11 2. The same Hebrew word is
applied to the clothes of the man who had burnt the
red heifer, Num. xix. 8.
Cast out of siyht, " behind the back," Isa. xxxviii.
17 ; "into the depths of the sea," Micah vii. 19 (al-
luding to the Egyptian army covered by the waters
of the Red Sea, ver. 15 ; Exod. xv. 10.
Passed by, Micah vii. 18.
ILLUSTRATIONS of full and free forgiveness are sug
gested by the
Year of jubilee the joyous time when all debts
were cancelled, and forfeited inheritances were re-
stored, and liberty was proclaimed, Lev. xxv. ; Isa.
Ixi. 1, 2.
The generous master, who frankly forgave his ser-
vant the debt of ten thousand talents, Matt, xviii.
2327.
The kind creditor, Luke vii. 42.
Lev. iv. v. vi. " It shall be forgiven him." This
SCRIPTURE ITSELF THE ILLUSTRATOR. 253
precious promise is repeated nine times in three
chapters.
Ps. xxxii. 2 ; Rom. iv. 6. It is important to note
how St. Paul uses the Psalmist's word. The Psalmist
says, " Blessed is the man unto whom the Lord im-
puteth not iniquity." St. Paul quotes this as David's
description of " the man unto whom God imputeth
righteousness without works," thus making the non-
imputation of sin, and the imputation of righteous-
ness without works, to be coincident.
Ps. ciii. 3. The Psalmist puts the pardon of sin
first, at the head of all other blessings, just as in our
Lord's miracles. He first said, " Thy sins be forgiven
thee;" and then, "Arise, take up thy bed," Matt.
ix. 26.
Isa. i. 18. "Scarlet" and "crimson" sins.
These colours are of the deepest dye, and are called fast
colours. To remove such, and change them to the purest white,
is a striking emblem of the pardon of even the greatest sins.
Matt. xiii. 15 ; Mark iv. 12. There is a beautiful
coincidence between the two accounts of our Lord's
words. St. Mark has it, " Lest their sins should be
forgiven them ;" St. Matthew, " Lest I should heal
them." Pardon of sin and healing go together.
Heb. viii. 12. "Their sins and their iniquities will
I remember no more."
It is a precious thought that the sins of Old Testament saints
are never referred to in the New Testament. We read of
' ; righteous Abel," "just Lot," "faithful Abraham," "of the
patience of Job," but find no allusion to Job's impatience or
Abraham's doubts. Is it not because of this, when God par-
dons sins He remembers them no more ?
PATIENCE. See Impatience Rashness Meekness
Submission Waiting.
The Greek word ordinarily used for patience
254 SCRIPTURE ITSELF THE ILLUSTRATOR.
which means, literally, to remain under, refers to the
subordination of spirit of one under rule, or under
the rod.
The English word "patience" reminds us of the
connexion between sufferings or trial and enduring ;
so the two are joined, Heb. vi. 15, "after he had
patiently endured;" and Col. i. 11, "all patience and
long-suffering."
PATIENCE is a grace chiefly consisting in enabling
us to exercise other graces. It is the happy power
of steady perseverance, in spite of difficulties. Thus
we find it applied to
Patient continuance in well-doing, Rom. ii. 7.
Patient enduring, Heb. vi 12, 15.
Patient waiting, Ps. xxxvii. 7 ; xl. 1 ; Lam. iiu 26.
Patient fruit bearing, Luke viii. 15.
Patient running, Heb. xii. 1.
" The patience of hope," 1 Thess. i. 3.
Hoj>e is, by its nature, sanguine, and then-fore needs in be
kept in check ; patience is apt to faint, and needs t<> ! cheered
and strengthened. The two are admirably joined in tlii.- happy
combination.
James i. 5. " Let patience have her perfect work.
Patience has a work, often a hard work, to do. Nay, wait-
ing is often harder work than working. To stand still and be
doing nothing while the battle is raging, and the enemy seenis
to be fast gaining ground ! Nevertheless, " they also serve who
only stand and wait."
ST. PAUL'S commendation of patience. Speaking
of faithful ministers, he names it as a first qualifica-
tion, " in much patience," 2 Cor. vi. 4 ; speaking of
the signs of an apostle, he names it first, "in all
patience," 2 Cor. xii. 1 2.
PEACE. See Rest Meekness.
The Hebiew word for peace (shalom), which is so
SCRIPTURE ITSELF THE ILLUSTRATOR. 255
familiar in the eastern salaam, is derived from a root
which means perfect, full, complete. This gives us
one notion of peace, " Quietness comes from fulness."
The Greek word (tipt^) is a compound formed from
three other words, &/>" <^ s *". to take into one. Acts
vii. 26 gives an illustration of this meaning, "he
would have set them at one again," which Alford
translates, "he would have set them at peace." In
this view, peace comes from reconciliation, to which
our English word pacified corresponds. The Latin
word pax (a pactione) has the same derivation.
EMBLEMS.
The olive leaf, Gen. viii. 11, the emblem of recon-
ciliation and peace.
Still waters, Ps. xxiii. 2.
Deep rivers, Isa. xlviii. 18 ; Ixvi. 12.
The kiss of peace, see Gen. xlv. 15. Joseph's brethren
seem to have been afraid of him, until he kissed them ;
but, after he kissed them, their fears were allayed.
SCRIPTURE NAMES compounded with peace,
Salem, Jerusalem, probably meaning the habitation
or vision of peace ; Solomon, peaceable, 1 Chron. xxii.
9 (Ps. Ixxii., see below); Absalom and Abishalom, a
father's peace, probably given because David hoped
there would be peace in his days, or that he would be
of a peaceable disposition, neither of which proved
true; Salome, Shelemiel, at peace with God, re-
sembling the German Gottesfried, God's peace, whence
Gottfried, and our English Godfrey; Shelemi, Shele-
mith, peaceable.
THE SOURCE of HOLY PEACE is traced to each per-
son of the Blessed Trinity.
" The God of peace " is an expression used by St.
Paul six times, and by him only.
God only can "create" peace, Isa. Ivii. 19; "ordain"
256 SCRIPTURE ITSELF THE ILLUSTRATOR.
peace, xxvi. 12; "speak peace to His saints," Ps.
Ixxxv. 8.
The Lord Jesus is " the Prince of Peace," Isa. ix. 6 ;
"The Lord of peace," 2 Thess. iii. 16 ; He is the
Shiloh prophesied of by dying Jacob, Gen. xlix. 10,
which word (Shiloh) probably means the tranquillizer
or peace-bringer ; He is " the priest after the ordei
of Melchisedec," "the king of Salem," i.e., king of
peace, Heb. vii. 1 3 ; the Lord Jesus is He who
makes peace, Eph. ii. 15 ; and gives peace, 2 Thess.
iii. 16 ; who " came and preached peace," Eph. ii. 17 ;
and "is our peace," Eph. ii. 14 ; Micah v. 5; Zech.
vl 13; ix. 10.
The Lord Jesus brought peace as a prophet, John
xvi. 33 ; as a priest, Col. i. 20 ; as a king, Isa. ix. 6.
Peace was announced at His birth, Luke ii. 14; peace
He bequeathed as His legacy before His death, John
xiv. 27 ; peace was His salutation to the disciples after
His resurrection, John xx. 19, 21, 26.
The Holy Spirit is also the giver of peace, see Gal.
v. 22, where peace is included in the rich cluster of
the Spirit's fruit.
JEHOVAH-SHALOM, "the Lord shall send peace,"
Judges vi 24, marg. ; the name of the altar Gideon
reared.
THE PEACE OFFERINGS. An important class of
the Levitical worship, the principal design of which
is supposed to have been to represent the offerer's
perfect fellowship and communion with God, as one
of His reconciled children, privileged to come into
His presence, and sit down at His table.
" PEACE BE UNTO YOU," the well-known Eastern
salutation. It is noteworthy that our Lord first ad-
dressed these now familiar words to the disciples ajter
the resurrection, John xx. 19, 21, 26, never before :
SCRIPTURE ITSELF THE ILLUSTRATOR. 257
though He said to the woman whom He healed, Mark
v. 34, as also to the penitent, Luke vii. 50, "Go in
(or into) peace."
THE BLESSED EFFECTS of peace may be aptly illus-
trated by many of Christ's miracles. Take three : -
His calming the storm on the lake with the word of
power, " Peace, be still," Mark iv. 39.
His tender charge to the woman, whose disease one
touch of His garment had healed, " Go in (or into)
peace," Mark v. 34.
The change wrought in the ungovernable and wild
demoniac, who was found calmly sitting, clothed, and
in his right mind, Mark v. 15.
May not these all be regarded as parables of the
blessed peace Christ gives to believers and to churches,
when He allays the storms without, and calms the
storms within 1
Ps. xxix. 11. A psalm describing a storm subsid-
ing into calm ; peace after storm. And when is it so
welcome 1 How grateful, after the earthquake and
thunder of Jehovah's power, is the still small voice
of peace !
Ps. iii. 5. See the inscription of this Psalm (which
is generally allowed to be authentic). It was written
time of David's melancholy flight from Absa-
^ yet then, mark how " the sweet Psalmist" laid
lim down and slept in peace. So Peter slept calmly
the night before his expected execution, Acts xii. 6.
How beautifully Bunyan remembered this when he
describes Christian as sleeping in the house Beautiful,
in a chamber called Peace !
Ps. Ixxii. A prophecy of the peace of Messiah's
reign, especially appropriate in " a Psalm of or for
Solomon," the "man of rest," whose name means
peaceable.
Col. iii. 15. "Let the peace of God rule;" an
R
258 SCRIPTURE ITSELF THE ILLUSTRATOR.
allusion to the umpire in the ancient games, whose
office it was to preserve order, and assign the prizes.
Isa. xxvi. 3; Ivii. 19. The rich promise of "per-
fect peace," " peace, peace," marg. ; peace, the inherit-
ance of the mind calmly "stayed on God."
*Ps. xxxvii. 37 ; Isa. Ivii. 2. Peace in death, like
Simeon's swan-like song, Luke ii. 29 ; and Stephen's
peaceful sleep, Acts vii. 60. See Cone, under quiet-
ness still, &c.
PERFECTION.
Many figures and illustrations of perfection may he
collected by an examination of the derivation and
significance of the original words so rendered, as
.ff
The legal sacrifices, which were required to be per-
fectly sound and whole. The Hebrew word we ren-
der " perfect," is translated in more than forty places
" without blemish ; " in eight " without spot ; " and
in upwards of twenty "perfect." Elsewhere it is
rendered, upright sincere complete full sound.
Full of ripe age. Distinguished from a state of in-
fancy or immaturity, Heb. v. 1 4 ; 1 Cor. xiv. 20,
(marg.)
A ship in full sail, Heb. vi. 1. (So, at least, many
take the figure here.)
Racers that have, reached the goal, Phil. iii. 12. (See
Dr. A. Clarke.)
Scholars, " perfected," taught, who are proficient as
their masters, Luke vi. 40.
The daylight advancing to meridian fulness, Prov.
iv. 18.
Grain, perfect and ripe, Isa. xviii. 5.
A time fulfilled, Luke ii. 43.
A work completed, John xvii. 4 ; Acts xx. 24.
A rent perfectly joined together, 1 Cor. i. 10.
SCKIPTUKE ITSELF THE ILLUSTRATOR. 259
PERFECTION may also be illustrated by its contrasts.
It is opposed to
What is false or mixed, Deut. xxv. 13 15 ; Prov.
xi. 1.
What is defective or immature, like a body wanting
some member, or a net requiring mending. See Matt.
xix. 21. So our Lord gave the charge, " If thou wilt
be perfect," to one who had just said, " What lack I
yet 1 ?" Luke viii. 14, 20; the thorny ground hearers
brought "no fruit to perfection" to perfect ripe-
ness. We read in James i. 4 of those who are " per-
fect and entire, wanting nothing." Of. similarly
Col. iv. 12, "perfect and complete."
SEVEN is the number of perfection in Scripture.
It is said to be so used because composed of the num-
ber three, representing the Deity ; and four represent-
ing the world in its fulness.
ONE of the Greek words translated perfect may be
illustrated by its use. It is applied to fishermen
mending their nets the re-fitting a ship the repair-
ing of a house the re-setting of a broken limb the
putting to right of what was defective and incom-
plete.
STANDARDS of Christian perfection
Matt. v. 48. " Be ye therefore perfect, even as
your Father which is in heaven is perfect."
Eph. iv. 13. "Till we all come .... unto a per-
fect man, the measure of the stature of the fulness of
Christ."
COMPARATIVE PERFECTION.
It is noteworthy how many Scriptural saints,
spoken of as " perfect," were marked by grievous
falls. See Backsliding.
ST. JAMES. Some have observed that St. James,
who dwells so much upon works, twice speaks of
perfection as lying much in what are called passive
260 SCRIPTURE ITSELF THE ILLUSTRATOR.
graces; the work of patience, chap, i. 4 ; and restraint
of speech, iii 2.
Perfection need not be always of the same dimen-
sions. A man may be perfect as a man, in every part
of the body ; but one man may be taller, or stronger,
or more handsome than another man ! The work of
the ministry is to labour to " present every man per-
fect" at last, according to his measure, in Christ
Jesus, Col. i. 28.
SOLOMON'S TEMPLE was noted for perfection and
beauty. Every part the vessels the golden altars
tables candlesticks, &c., were made "of gold, and
that perfect gold " " perfections of gold," 2 Chron.
iv. 21, marg., viii. 16.
THE PERFECTION OF GOD'S WORD, Ps. xix 11 ;
James i. 25 ; 2 Tim. iii. 17 ; Ps. cxix. 96.
The perfection of God's will, and irai/, and work,
Deut. xxxil 4; Ps. xviii. 30; Col. iv. 12; Kom.
xii. 2.
The perfection of the Church of Christ, when " that
which is perfect is come," 1 Cor. xiii. 10; and the
Church shall be presented "as a chaste virgin to
Christ," 2 Cor. xi. 2 ; " not having spot, or wrinkle,
or any such thing," but perfectly " holy and without
blemish," Eph. v. 27.
The Lord Jesus was "perfect" alike in personal
holiness and official sufficiency. Christ was typified
by the perfect and unblemished sacrifices. He was
"made perfect through sufferings." Like a faithful
servant and a loving Son, He could say, at the end
of his course, " I have finished the work which Thou
gavest me to do." He was the High Priest the
Son " consecrated (or perfected, Heb. vii. 28, marg. )
for evermore."
John xix. 30." It is finished."
The same Greek word in other places rendered perfected, in
SCRIPTURE ITSELF THE ILLUSTKATOR. 261
which sense Christ's work stands alone. Not only is the work
of every man necessarily imperfect, as being the work of an im-
perfect being ; but man's work must always fall short of his
designs. No Christian ever came to the end of life, who fety
that he had accomplished all he designed for the glory of Christ.
The perfect God-man above could say of all He came to do
"It is finished."
PERSECUTION PERSECUTORS.
ILLUSTRATIONS.
The darkness that fell upon Abram when the burn-
ing lamp passed between the divided sacrifice, Gen.
xv. 921.
The burning lush, Exod. iii. 1, 2.
The wicked husbandmen in the vineyard, Matt. xxi.
3335.
The wild boar rooting up the vine, Ps. Ixxx.
12, 13.
The bulls of Bashan fierce dogs, Ps. xxii. 12, 13,
16, 20; the lion, 2 Tim. iv. 17; grievous wolves, Acts
xx. 29.
Archers, Gen. xlix. 23.
A great fight of afflictions, Heb. x. 32.
The Lord's people are described as corn threshed
upon the floor, Isa. xxi. 10 ; as sheep sent forth in the
midst of wolves, Matt. x. 16.
Gen. iv. 8. The first persecution.
The first man that died, died persecuted for religion. " Death
was denounced as a curse, and it first lighted on a saint."
Bishop Hall.
Gen. xxi. 9. Isaac mocked by Ishmael.
This reads as a simple narrative ; but the interpretation by
St. Paul (Gal. iv. 29) shows that it has a deeper meaning, and
is a plain forewarning of the irreconcileable enmity which ever
exists, between the carnal seed and the spiritual.
Matt. v. 1012; Luke vi. 22, 23.
The special promise given to the last beatitude should never
be forsrotten. It reads as if it were the climax of the whole
262 SC1UPTURE ITSELF THE ILLUSTRATOR.
series. It is the only beatitude doubled, both in the beginning,
"Blessed Blessed," and also in the ending, " Rejoice, and be
exceeding glad " " leap for joy " " for, behold, your reward is
great in heaven."
Mark x. 30. " He shall receive an hundred-fold
.... with persecutions."
A strange addition to a long list of blessings.
2 Tim. iii. 12. " All that will (t. ., that desire to)
live godly in Christ Jesus, shall suffer persecution."
And truly, as an experienced writer has well said, the prin-
cipal reason why Christians do not suffer more, is because they
do not live the godly life they should, in and for Christ Jesus.
Rev. ii. 812.
The Church of Smyrna is the church of the seven especially
marked by persecution. The name (Smyrna) is probably de-
rived from myrrh, which is most fragrant when bruised ; and
this of itself may suggest an application full of deep and spiri-
tual truth.
Acts xi. 19.
To persecution we owe the commencement of missionary work
in the early Church.
THREE THINGS may be traced in Scripture with
reference to persecution.
(1.) How many of the most eminent saints have
been called to endure the sharp trial : Abel Joseph
Moses David Elijah Micaiah Isaiah Jere-
miah Daniel and the apostles Stephen, Paul, &c.
(2.) How many persecutors of the saints have
themselves come to a sad, often violent, death :
Pharaoh Saul Jezebel Zedekiah Herod the
Great Herod Antipas Herod Agrippa, &c.
(3.) How strangely persecution has been generally
overruled, to the progress of the truth the wind which
has fanned the flame. Cf. Israel in Kgypt, Exod. i.
11; the early Church, Acts viii. 4 ; xi. 19; Phil,
i. 1214.
SCKIPTURE ITSELF THE ILLUSTRATOR. 263
THE LORD JESUS was a perfect example of patience
under persecution, and of compassion towards his
persecutors.
PLEASURE CARNAL. See Sin, Deceivableness of.
Theirs/ temptation came partly through pleasure,
Gen. iii. 6. Our first mother saw the forbidden fruit
" pleasant to the eyes," so she looked and lusted
took and ate and gave, and learned the bitter fruit
of sin.
The love of pleasure is a mark of Babylon " given
to pleasures," Isa. xlvii. 8 ; Eev. xviii. 7, 12 19. It
is also one of the prominent signs of " the last days,"
2 Tim. iii. 4.
The drudgery of pleasure. "We ourselves were
sometimes .... serving divers lusts and pleasures "
(the abject drudges of many masters), Titus iii. 3.
The satiety of pleasure, Prov. xxv. 16. Pleasure,
like honey, is to be used with moderation, else it
soon cloys. Pleasures are good as sauce, but insuffi-
cient for meat.
The danger of pleasure. It is the highroad to pov-
erty, Prov. xxi. 17 ; the close ally of death, 1 Tim.
v. 6 ; excess of pleasure chokes the word of truth,
Luke viii. 14; and brings disappointment, Eccles. ii.
1, 2. "A man of pleasure is a man of pains."
Young.
The cruelty sometimes mixed up with pleasure.
It seemed strangely unnatural that Esau could " com-
fort himself" in the prospect of murdering a brother,
Gen. xxvii. 41, 42 ; or that the saying to murder his
father David should please Absalom so well, 2 Sam.
xvii. 4 ! How pleased was Haman in the thought of
compassing Mordecai's death, Esther v. 14. The cruel
pleasure of the Jews is thrice referred to in the Acts,
see xii. 2 ; xxiv. 27 ; xxv. 9.
264 SCRIPTURE ITSELF THE ILLUSTRATOR.
The disappointment and bitter end of pleasure. See
the Book of Proverbs for the mocking delusion of
wine and strong drink mirth and laughter luxury
and lust
It is remarkable how many of the FEASTS spoken
of in Scripture were attended with some sad result,
or ended in trouble.
Job's sons' feast, i. 13 19 ; the feast at the making
of the golden calf, Exod. xxxii. 7 ; Pharaoh's, Gen.
xL 2022 ; Adonijah's, 1 Kings i. 4149 ; Nabal's,
1 Sam. xxv. 36 38; Ben-hadad's, 1 Kings xx.
16 21 ; Belshazzar's, Dan. v. ; Herod's, Matt. xiv.
6 10; even the happy feast on the return of the
prodigal son was partly marred by the envy of the
elder brother, Luke xv. 25 32.
The short-lived duration of most sinful pleasures.
Heb. xi 25. "Pleasures of sin" which are but
" for a season." Of. our first parents' in tasting the
forbidden fruit ; Achan's possession of his Babylonish
treasures ; Ahab's seizure of Naboth's vineyard ;
Judas holding his cursed bribe. The sweetest things
usually corrupt most quickly.
1 Cor. xv. 32. " Let us eat and drink ; for to-
morrow we die;" Isa. xxii. 13.
So Esau thought, Gen. xxv. 32 84. "There were but two
common parents of mankind Adam the protoplast, and .Noah
the restorer ; and lx>th miscarried by appetite : the one fell by
eating, the other by drinking. We had need be careful. Christ
saith, 'Take heed of surfeiting and drunkenness ' even to Hi*
own disciples." Manton.
James v. 5. " Ye have lived in pleasure on the
earth, and been wanton."
The word ia-ra.Ta.\^<jare (been wanton) Purkhurtt derives
from araOaw, which projierly signifies to insert more threads
into the warp in weaving, and thence it comes to mean to spend
extravagantly or luxuriously.
Cf. with this the beautiful remark of Scott " It may deserve
SCRIPTURE ITSELF THE ILLUSTRATOR. 265
to be impressed upon all our minds, that all the self-denial which
either reason or Scripture requires of us amounts to nothing
more than preferring long pleasures to short ones."
How many of the SCRIPTURAL NAMES describing
" pleasant" have a history of gloom and sadness con-
nected with them ! Naomi, whose name means plea-
sant (Ruth i. 20, marg.), was fain to say in her sad-
ness, " Call me not Naomi ; call me Marah (i.e., bitter) ;
Naaman the leper's name bears the same meaning ;
but what a name for a leper ! (2 Kings v.) ; the city
called Nain also, where the Lord met death at the
gate ! It was different in the pleasant things God
made at the first, when there was no sin, Gen. iii. 6.
POOK, THE.
" The poor of the flock," Zech. xi. 7, 11.
"The poor of His people," Isa. xiv. 32; Zeph.
iii. 12.
" Thy poor brother," Deut. xv. 7.
" Poor saints," Rom. xv. 26.
" The brother of low degree," James i. 9.
"Poor," yet a " brother." Poverty doth not take
away privilege.
For adjuncts, see Cone. : poor and needy poor
and afflicted poor and sorrowful, &c.
UNDER THE LAW, God's tender care and regard for
the poor was very prominently set forth, as in
The less costly offerings they were allowed to bring,
the laws about which are as exact and particular as
they were for the more costly sacrifices ; and they are
equally called " a sweet savour unto the Lord," see
Lev. i. 14 17 ; ii., iii. Lev. v. 11, 12 is very observ-
able, as prescribing the only sin-offering we know of
which was without blood. It was the humble offer-
ing of those who were so poor as not to be able to
buv even two turtle doves or two young pigeons !
266 SCRIPTURE ITSELF THE ILLUSTRATOR.
The provisions made for their temporal welfare,
also, should be remembered ; as in the right of glean-
ing in time of harvest and of vintage ; the portion of
the produce of the sabbatical year assigned to them ;
the prohibition of usury and retention of pledges ;
and of permanent bondage, &c.
The half-shekel atonement money was a sum appointed
to be alike for all, whether rich or poor, Exod. xxx.
1216 (see Job xxxiv. 19.)
The poor man's refuge, Ps. x. 14, xiv. 8, xxxiv. 6,
xl. 17, Ixxii. 12, 13.
The poor man's worth, Prov. xix 1, xxviii. 6 ;
Eccles. iv. 13, ix. 1416.
The poor man's claim, Lev. xxv. 35 ; Deut. xv. 7, &c.
The poor man's exaltation, Ps. cxiii. 7, 8 ; James ii. 5.
It is noteworthy that the happiest mother and tho
holiest son were among the poorest of our race.
The poorest of our Lord's hearers were frequenth
the most accessible to the truth ; and from the poor
he chose his chief followers and apostles.
The poorest Churches yielded most fruit. St.
Paul had most success, not in literary Athens, nor in
luxurious Corinth, but in the poorer Churches of Ma-
cedonia, Philippi, Thessalonica, &c. It is remarkable
to note the contrast between Smyrna, Rev. ii. 9,
which in temporal poverty was pronounced spiritually
rich by Christ, and Laodicea, which thought herself
rich, and was pronounced by the Lord as wretched,
and miserable, and poor, and blind, and naked '
UL 17.
POVERTY HONOURED and ENRICHED
Jacob, Gen. xxxii. 10.
Gideon, Judges vL 12.
Ruth, ii. iv.
Widow of Zarephath, 1 Kings xvii. 12.
Prophffs widow, 2 Kings iv. 2.
David, Ps. xl. 17, Ixix. 29, Ixx. 5, cix. 22
SCRIPTURE ITSELF THE ILLUSTRATOR. 267
Lazarus, Luke xxvi. 22 25. The word Lazarus
is a contraction of Eleazar, which means God is my
help.
The poor widow, who gave all her living to the trea-
sury, Mark xii. 43, 44.
The Macedonian Churches, 2 Cor. viii., ix.
The Apostles chosen from the poorer ranks.
The LORD JESUS himself was born of poor parents,
and had " no home where to lay His head," Matt,
viii. 20 ; no money to pay the tribute tax, xvii. 27 ;
He preached to the poor, xi. 8 ; and was received
gladly by the poor, Mark xii. 37.
POWER DIVINE.
Is EXPRESSED in various ways :
The hand of the Lord, strong mighty stretched
out lifted up, is referred to in Deuteronomy ten
times as the cause of Israel's deliverance from Egypt.
The right hand of the Lord is referred to about
thirty times in the Psalms alone.
The arm of the Lord, strong mighty holy
glorious stretched out, Job xl. 9 ; Isa. li. 9 ;
liii. 1.
The finger of God, a strange proof of Divine Omni-
potence. Some of the most mighty works ever
wrought are ascribed to the might of the finger of
God. The law was thus written on the tables of
stone, Exod. xxxi. 18 ; the creation of nature was
the work of God's finger, Ps. viii. 2 ; the creation of
animal life, Exod. viii. 39 ; the casting out devils in
our Lord's ministry, Luke xi. 20.
The voice of the Lwd, Ps. xxix. 4 ; Ixviii. 33 ; Rev.
i. 15.
The thunder of the Almighty's power, Job xxvi. 14 ;
xl. 9 ; see also Cone, under strong (foundation rock
tower hold) mighty able power, &c.
268 SCRIPTURE ITSELF THE ILLUSTRATOR.
THE TITLES and EXPRESSIONS applied to the Divine
Being denote the same.
The Almighty, a title ascribed about fifty times to
the Most High, of which it is singular that thirty are
found in the Book of Job. Al-mighty " one Al-
mighty is more than many mighties."
The blessed and only Potentate, 1 Tim. vi. 15.
The Lord God omnipotent, Rev. xix. 6.
The Lamb with seven horns and seven eyes, Rev.
v. 6.
The Strength of Israel, 1 Sam. xv. 29.
The stronger than the strong man armed, Luke XL 22.
The Lord " clothed wUh strength," Ps. xciil 1 ;
" girded with power," Ps. Ixv. 6.
BOAZ, which means " in Him is strength," was one
of the pillars in Solomon's Temple, 1 Kings vii 21 ;
and the name also of one who was, as many think, a
type of Christ our Kinsman-Redeemer, Ruth ii. 1 ;
iv. 23.
How GREAT is the power of the LORD'S
Look, 2 Chron. xvi. 9 ; Ps. xxxiil 18 ; civ. 32 ;
Exod. xiv. 24; Judges vi. 14; Luke xxii. 61.
Word, Gen. i. 3 ; Ps. xxxiii. 9. See Cone, under
word spoken commanded.
Will, Dan. iv. 33.
Touch, Ps. cxliv. 5.
CHRIST'S MIRACLES afford most striking exhibitions
of His gracious exercise of Divine power. (1.) They
were wrought for the overthrow of evil, disease, sick-
ness, possession, death. (2.) They were wrought by
the most simple means ; a word, a touch sometimes,
even at a distance from the sufferer. (3.) They were
generally accompanied by some expression of sym-
pathy and grace. (4.) Whilst miracles of power,
they were no less parables of truth.
THE POWER of GOD is constantly coupled in Scrip-
SCRIPTUKE ITSELF THE ILLUSTRATOR. 269
ture with His mercy ; see Num. xiv. 17 19. (In the
Hebrew Bible the Hebrew word jigdal, " let the
power of my Lord be great," is written with a great
Yod, or a yod above the letters, to make it more em-
phatic), Ps. bdi. 11, 12; cxlv. 1315.
The vision of the Lord Jesus in Rev. v. 5, 6, very
beautifully combines these two mercy and power.
The elder who addressed St. John spoke to him of
the lion, " the lion of the tribe of Judah ;" yet when
the apostle looked, he beheld not a lion, but " a Lamb
as it had been slain," the emblem of gentleness and
peace.
PRAISE. See Thankfulness Joy. See Cone,
under the many terms expressive of praise exalt
extol magnify sing shout, &c.
Is FIGURATIVELY SPOKEN OF as
The calves of the lips, Hosea xiv. 2.
The fruit of the lips, Heb. xiii. 1 5.
The sacrifice of praise, Heb. xiii. 15.
Garment of praise, Isa. Ixi. 3.
THE JEWISH FEASTS were designed to foster the
spirit of praise and thanksgiving for God's mercies in
the harvest, vintage, &c. They were commanded to
be kept as seasons of rejoicing and festivity. See
Joy-
Historically, it is observable how little Israel was
ever given to praise. In their forty years' wander-
ings we read of constant murmurings, but only find
two songs of praise. Probably had they praised God
more, they would have murmured less. Neverthe-
less, the time shall yet come, when " the ransomed
of the Lord shall return with songs to Zion, and
everlasting joy upon their heads," Isa. xxxv. 10;
xii. 1 ; li. 3, &c.
In the Tabernacle there appears to have been no
270 SCRIPTURE ITSELF THE ILLUSTRATOR.
provision expressly made for the public service of
song ; whereas, in Solomon's Temple, and in the
Second Temple, this formed a prominent part of the
public worship. See Thanksgiving.
JUDAH (with the derivatives Judith, Jeduthan,
Jew, &c.) means praise ; see Gen. xxix. 35 (marg.)
Probably Rom. ii. 29 alludes to this " He is a Jew,
.... whose praise is not of men, but of God."
THE VALLEY of BERACHAH, 2 Chron. xx. 21 28.
A remarkable example of the blessing of a praising
spirit. Prayer is generally set forth as the chief
preparation for conflict ; but here is not only prayer
but praise. It was praise that was especially honoured
of God ; wherefore the place was called "the Valley
of Blessing."
The BOOK of PSALMS. The Hebrew title of this
book means the Book of Praises. Several facts of
interest may be noted about the Psalms.
(1.) The book begins with praise, and ends with
praise. (2.) There are few psalms which have not
some sweet note of joy and praise. (3.) Praise fre-
quently rises out of prayer. (4.) At other times
praise rises out of sadness. (5.) Praise takes in a
wide circle of subjects, creation, providence, and
grace. (6.) The spirit of praise seems to rise higher
as the book advances. There are no psalms composed
wholly of prayer, but several wholly of praise, till
the last few which seem to reach the highest climax
make up one continuous hallelujah.
THE SONGS of SCRIPTURE are beautiful specimens
of sanctified praise, as the song of Moses and Miriam,
Exod. xv. ; the song of the well, Num. xxi. 17, 18;
the song of Deborah and Barak, Judges v. ; of Han-
nah, 1 Sam. ii. 1 10 ; the song of the bow, 2 Sam.
i. 19 27 ; Israel's future songs of praise and joy,
Isa. xii., xxv., &c. ; Mary's song, Luke i. 46 55.
SCRIPTURE ITSELF THE ILLUSTRATOR. 271
THE DOXOLOGIES of SCRIPTURE. Ascriptions of
praise that occur in the Book of Psalms, and especi-
ally at the beginnings and endings of the Epistles and
the Apocalypse.
HALLELUJAH, "Praise ye the Lord," occurs only
in the Book of Psalms and in the Revelation. It
is the adoration of the Church militant and trium-
phant to the Great King, in the contemplation of
His works of mercy to His people, and judgments on
His foes.
THE WORSHIP of HEAVEN. The Book of the
Revelation especially shows how large a portion of
the worship of the redeemed in glory, and of the holy
angels, consists of adoration and praise.
THE LORD JESUS speaks of Himself as the pre-
centor of tfitt Church'e praises, Heb. ii. 11. See
Thankfulness.
PRAYER. See Communion mtk God.
SCRIPTURAL EXPRESSIONS are very numerous, de-
noting the nature and character of believing prayer.
Asking beseeching calling crying (aloud mightily with
the whole heart) continuing in prayer -drawing near entreat-
ing groaning knocking labouring fervently lifting up (the
heart the hands the soul) looking up pouring out (tht>
heart the spirit the complaint) spreading forth the hands-
bowing the knee seeking wrestling making intercession;
with groanings which cannot be uttered with tears, and sighs,
and weeping. (See Cone, for texts under those several heads.)
There are words, too, denoting the feebleness of prayer ; as
when it is but a whisper, Isa. xxvi. 16, marg. ; secret specrh, heard
by none but the great Hearer of prayer ; a "breathing," Lam.
iii. 56.
Gen. xxxii. 24; Hosea xii. 3 5. These texts
compared show that Jacob's " strength " was his
prayers and tears.
James v. 17. Elias prayed "he prayed earnestly,"
marg., "he prayed in his prayer."
272 SCRIPTURE ITSELF THE ILLUSTRATOR.
All sound is not music ; the bowing of the knees is not at all
times the bowing of the heart. Elijah prayed a prayer ; his
lips prayed, and his heart prayed. He felt what he spoke. Lip
labour, if it be all, is worse than nothing ; it is the heart that
must pray.
Ps. cix. 4. " But I give myself unto prayer."
Literally, "But I .... prayer," or, as one translates it, "I
am all prayer." " In the midst of all their words of hatred and
cruel enmity, I turn everything into prayer." Just as we read,
Ps. cxx. 7, "I am .... peace ;" marg., I am "a man of peace."
What a happy description of a praying heart !
Eph. vi 18. " Praying always with all prayer and
supplication in the Spirit."
A beautiful description of the importunity and warmth of
holy prayer. Prayer, to be successful, must be earnest. Incense
cannot ascend without fire. " Cold prayers," says Brooks,
" are as arrows without heads, swords without edges, as birds
without wings ; they pierce not, they cut not, they fly not up to
heaven."
ST. PAUL. " The chiefest of the apostles was
chiefest in prayer." Almost every epistle begins and
ends with prayer. And what an example are St.
Paul's prayers ! " Praying always " " without ceas-
ing " " night and day " " continuing " " with
many tears."
THE LORD JESUS. No gospel sets forth the Lord
Jesus as an example of prayer so fully as St. Luke's.
St. Matthew speaks of Christ praying twice ; St.
Mark, three times ; St. Luke, eight times. He speaks
of Christ's praying in connection with all the impor-
tant events of His earthly life ; at His baptism, iii.
21 ; before His choice of the apostles, vi. 12, 13; at
His transfiguration, ix. 28 ; He records His praying
for Peter, xxii. 32 ; and for Himself, before His suffer-
ings, xxii. 41 46 ; and for His murderers, xxiii. 34 ;
and also His prayers on the cross, xxiii. 34, 46 ; whilst
He speaks of the time which He spent in prayer in
the midst of all their busy work, v. 16.
SCRIPTURE ITSELF THE ILLUSTRATOR. 273
Besides which, it is in St. Luke we find those beau-
tiful parables which open out so forcibly the true spirit
and needful earnestness of prayer; the parable of
th<j friend at midnight, chap. xi. 5 10 ; the impor-
tunate widow, xviii. 1 8 ; and the Pharisee and Pub-
lican, xviii. 9 14. (Bishop Wordsworth thinks that
the probable reason why St. Luke's is especially the
gospel of prayer, is because St. Luke wrote for the Gen-
tiles, who had more need to be instructed on such a
subject than the Jews. See his Preface to the Gospel.)
We should add to this the testimony of the other
evangelists, especially St. Matthew's record of the
sermon on the mount, Matt. vi. 5 15 ; or such an im-
portant passage as Mark i. 35. If St. Luke tells us
how Christ retired for prayer after labour, chap. v.
15, 16; St. Mark tells us how solemnly He retired
for prayer before His daily work, i. 35. See also Mark
ix. 28, 29 ; and the great High Priest's prayer,
John xvii
Many of the psalms may be read as breathing the
spirit, rf not containing the very words the Blessed
Saviour used.
PRAYER INTERCESSORY.
Gen. xviii. 23 ; Jer. xviii. 20. Drawing near the
Lord in earnest pleading.
Ps. cvi. 23. Standing in the breach, Ezek. xiii. 5 ;
xxii. 30.
Isa. Ixii. 6, marg. " The Lord's remembrancers" to
" keep not silence, and give Him no rest."
Matt, xviii. 19. The harmony ' of united prayer.
"If two of you shall agree," (av^wv^a^aw, sympho-
nize) like the sweet harmony of many voices ; differ-
ent, yet in harmony. The prayers of the saints are
sweet music in the ears of God.
Acts xii. 5, marg. " Instant and earnest prayer'
w.as made of the Church for Peter.
274 SCRIPTURE ITSELF THE ILLUSTRATOR.
EXAMPLES.
Noah was evidently not only a " preacher of rights
ousness," but also a mighty intercessor, Ezek. xiv. 1 4.
Abraham, " the prophet," Gen. xx. 7 ; see his im-
portunate pleading, xviii. 23 33.
Moses a very striking example of one of God's
saints, laying aside all personal selfish feeling, to in-
tercede for others. How earnestly he prayed for
Israel, Exod. xxxii. 11 14, 31, 32 ; xxxiv. 9 ; Num.
xl 2; xiv. 13 19; for Aaron, Deut. ix. 20; for
Miriam, Num. xii. 13.
Job, Ezek. xiv. 1 4 one of the honoured three, see
Job xlii. 10.
Samuel, Jer. xv. 1.
Solomon, 1 Kings via. 30 61.
Jeremiah, xviii. 20 pleading for those who digged
a pit for his soul.
Hezekiah, 2 Chron. xxx. 1820.
Daniel, Ezek. xiv. 14. It would seem that Daniel
was only a young man when he was so honourably
mentioned. We learn his earnest spirit from chap.
ix. 3 19, and from vi. 10, when in the face of danger
he resolutely continued in prayer, of which part was
doubtless for his country.
St. Paul, the apostle, pre-eminent in prayer.
St. Stephen, like Jeremiah, prayed for his enemies,
Acts vii. 59.
Epaphras, Col. iv. 12, "always labouring fervently
for you in prayers."
WHAT MIGHTY POWER the prayers of the saints
must have, when we read such passages as Jer. xv. 1 ;
Exod. xxxii. 10; Ezek. xiv. 14.
IT is worthy of note how we find carnal men de-
siring the prayers of the saints : so PJiaraoh asked
Moses to pray for him, Exod. viii. 8, ix. 28, x. 17 :
Jeroboam asked the man of God, 1 Kings xiii. t> ;
SCRIPTURE ITSELF THE ILLUSTRATOR. 275
Zedekiah sent to Jeremiah, Jer. xxxvii. 3 ; Simon
Magus called on Peter, Acts viii. 24.
PREPARATION.
It is an instructive lesson to trace in Scripture, how
many blessings are referred to the preparations of
God's goodness.
In NATURE.
Take two books
The Book of Psalms. It is marked as a proof of
the Lord's goodness to prepare the light and the sun,
Ps. Ixxiv. 16; the plentiful rain and genial showers,
Ixv. 10; Ixviii. 9, 10 ; cxlvii. 8; the corn springing
up out of the ground prepared for it, Ixv. 9 (marg. )
The Book of Jonah speaks all through of the things
prepared by God : the Lord " prepared " the fish, i. 17;
the gourd, iv. 6 ; the worm, iv. 7 ; the vehement east
wind, iv. 8 ; the Lord sent the wind that caused the
tempest, i. 4.
In GRACE.
God's " vessels of mercy," says St. Paul, are " afore
prepared unto glory," Rom. ix. 23; as "vessels of
honour," " prepared unto every good work," 2 Tim.
ii. 21 ; " created in Christ Jesus unto good works,
which God hath before ordained (marg., prepared),"
Eph. ii. 10 ; God's people are " a people prepared for
the Lord," Luke i. 71.
In GLORY.
Heaven is " a prepared place for a prepared people."
Our Lord Himself spoke of the " kingdom prepared,"
Matt. xxv. 34; the "many mansions" in the "Fa-
ther's house," which He is preparing for His Bride,
John xiv. 2 ; St. John speaks of the Bride herself
prepared, Rev. xxi. 2 ; St. Paul of the " city" pre-
pared, Heb. xi. 16 ; and St. Peter of the "inheritance
reserved," 1 Pet. i. 4.
276 SCRIPTURE ITSELF THE ILLUSTRATOR.
As regards this life, it is no less instructive to ob-
serve how the Lord prepares his faithful servants for
their work of doing or suffering. It is not enough
that they are true in heart. A sword may be of good
metal, but the edge must be ground to make it fit for
use. And the Bible student will find much comfort
in tracing how God has graciously prepared His ser-
vants for special trials and special service.
( 1 . ) Sometimes by special ma nifestation of Divine glory,
with the assurance of Divine presence, protection, and
help. So it was with
Abraham. The several appearances of the Lord to
him, renewing the covenant, were chiefly before some
special trial of his faith !
Jacob. The vision of the ladder, with its cheering
intimation of God's watchful providence, was at the
beginning of his exile-wanderings ; and his wrestling
with the angel was before his meeting Esau.
Moses. The vision of the burning bush, with the
two signs added, and the assurance of Divine support,
Exod. iii., iv., were given before Moses commenced
his great mission as Israel's leader.
Joshua. The " Captain of the Lord's host" ap-
peared to him before the siege of Jericho, Joshua v.
13, vi. 5 ; see also the Lord's charge, chap. i. 1 9.
Gideon. A similar assurance of Divine help and
the four signs were given to him, Judges vi. 12, 16 ;
23, 3640 ; vii. 714.
So with Isaiah Jeremiah Ezekiel Daniel, and
others.
(2.) By the discipline of trial. See Trial of Faith.
MaL iii. 17 "my jewels" polished by friction.
(3.) By previous retirement, Moses Elijah John
Baptist^St. Paul.
(4.) By premonitory warnings. Israel were fore-
warned before the captivities of Egypt and Babylon.
The later prophecies of Isaiah (from chap, xl.), and
SCRIPTURE ITSELF THE ILLUSTRATOR. 277
also part of Jeremiah, appear to have been written
with special view to their captivity and temptation to
idolatry in a foreign land.
(5.) By inclining men's hearts to a particular purpose.
Cyrus was influenced, it seems very probable, by
reading the prophecies of Isaiah and Jeremiah, to
help the Jews, Ezra i. 1 ; so Artaxerxes, Ezra
vii. 27 ; the king of Assyria, vi. 22 ; Titus, 2 Cor.
viii. 15.
St. PAUL. The great Apostle was an example of
one, especially prepared by God for an especial work.
Brought up at Tarsus, a place singularly adapted for
one who was to become the Apostle of the Gentiles,
combining, as it did, both the Jewish and Gentile
elements ; called afterwards by the vision of Christ's
glory ; led into seclusion for a time into Arabia, and
made to pass through very many and varying trials ;
St. Paul was trained in the school of retirement, trial,
and experience. Eight or nine years, it should be
remembered, passed between St. Paul's conversion
and his direct call to missionary work, Acts xiii. 2.
THE LORD JESUS also, " the Lord from heaven."
How marvellously do we trace Divine preparation for
Him and in Him. The providences of God had long
been preparing the world for His first advent ; when
at last He came, in " the fulness of time," when the
world was ready and the Church was waiting, " a
body" was " prepared for Him," Heb. x. 5. The Lord
Jesus Himself, be it spoken with all reverence, was
an example of one prepared for service and suffering :
first, by His thirty years' quiet waiting before His
public ministry commenced ; and also at the several
steps of His life. Cf. the descent of the Holy Ghost
before the temptation ; the transfiguration before the
cross, &c. ; also Christ's own habit of retirement and
prayer. See Prayer.
278 SCRIPTURE ITSELF THE ILLUSTRATOR.
PRI DE.** See A mlntion Self-righteousness -
Humility.
(Trace in Cone., under Arrogance Conceit Fro
ward Haughty High-minded Lofty, &c.
EMBLEMS.
Superior height. A high wall high tree high
mountains high stature high fort high looks
high degree, &c. See Cone. Cf. Prov. xxx. 13;
Isa. ii. 1117; Chad. 3, 4. The word proud, 2
Tim. iii. 2, means setting up one's-self above others.
(See Greek.)
A stiff uplifted neck, Ps. Ixxv. 5 ; Isa. iii. 16.
An exalted gate, Prov. xvii. 19.
A chain compassing Hie neck or body, Ps. Ixxiii. G.
A crown encircling the head, Isa. xxviii. 1.
A budding flwoer, Ezek. vii. 10.
The lofty cedar, Ezek. xxxi. 3 ; Isa. ii. 13 ; xxxvii.
24.
The proud waves that toss their heads on high, Job
xxxviii. 11; Ps. cxxiv. 5 ; xciii. 3, 4.
We read of
The swellings of pride. " Great swelling words of
vanity," 2 Pet. ii. 18 ; Jude 16 ; "puffed up," 1 Cor.
viil 1 ; iv. 6, 18, 19 ; v. 2.
The stout heart of the proud, Isa. x. 12 ; xlvi. 12.
The extent of pride. No sin is more widely spread-
ing, nor pervades more thoroughly man's whole
nature. We read of the pride of the countenance,
Ps. x. 4 ; Isa. iii. 9 ; the lofty eye and look, Prov.
xxx 1 3 ; the proud heart, Prov. xxi. 4 ; " the foot
of pride," Ps. xxxvi. 11 ; the walk of pride, Dan. ii.
37; "the rod of pride," Prov. xiv. 3; xii. 18; and
St. John sums up the vast extent of this spreading
influence of pride in one all-comprehending word,
" the pride of life," 1 John ii. 1 G.
Where is pride not found /
SCRIPTUKE ITSELF THE ILLUSTRATOR. 279
In Churches ? Cf. Israel, Hosea v. 5.
Corinth boastful and proud " puffed up " with
pretended knowledge. It is noted as a curious fact
by Conybeare and Howson, that the word for boast-
ing, and its derivatives, occurs twenty-nine times in
2 Corinthians, and only twenty-six times in all the
rest of St. Paul's epistles !
Laodicea, Eev. iii. 17.
In kingdoms? Cf. Moab, the personification of
pride, Isa. xvi. 6 ; Jer. xlviii. 29, where the same
charge is brought more than a hundred years after ;
Egypt (called Rahab, because of its pride) ; Assyria
Tyre Babylon Rome, &c. ; Israel and Ephraim, Hos.
v. 6 ; vii. to.
In kings of the earth and princes ? Cf. Pharaoh
Nebuchadnezzar Belshazzar Herod, &c.
GOD'S special abhorrence of pride is expressed in
several places in the strongest terms. " God resisteth
the proud " " sets himself in battle array " (Dodd-
ridge). Two apostles assert this St. James, iv. 6,
and St. Peter, 1 Pet. v. 6, probably as a quotation
from Prov. iii. 34; so elsewhere we read, God
"hateth" the proud, Prov. viii. 13; "knoweth afar
off," Ps. cxxxviii. 6; esteems as "an abomination,"
Prov. xvi. 5 ; " will not suffer," Ps. ci. 5.
The downfall of pride, Prov. xi. 2 ; xv. 25 ; xvi. 5 ;
xviii. 19 ; xvii. 19 ; xxix. 23. Nothing is weaker
than pride nothing stronger than humility. " The
greater the height the more terrible the fall." De-
struction is never so near as when pride and security
have driven away fear. " What is most our pride is
most our peril."
The end of pride.
Adam and Eve, aspiring to be as gods, lost their
primeval innocence, and involved themselves and
their posterity in ruin.
David, glorifying in the number of his people, lost
280 SCRIPTURE ITSELF THE ILLUSTRATOR.
70,000 of his subjects by the pestilence, 2 Sam. xxiv.
15.
Hczeldah, boasting proudly of his treasures, only a
year apparently after his recovery from sickness, re-
ceived the intimation of those treasures being taken
from him, and carried as a spoil to Babylon, Isa.
xxxix
Uzziah, " when he was strong, his heart was lifted
up to his destruction," 2 Chron. xxxvi. 16.
Herod receiving the blasphemous adoration of his
subjects, " the angel of the Lord smote him, because
he gave not God the glory : and he was eaten of
worms, and gave up the ghost," Acts xil 21 23.
" O blessed Lord, who resisteth the proud, and givost grace
to the humble, give me more humility, that I may receive moru
graco from thee ; and Thou, whose gracious rain shelves from
the steep mountains, and sweetly drenches the humble valleys,
depress thou my heart more and more with true lowliness of
spirit, that the showers of thy heavenly grace may sink into it,
and make it more fruitful in all good affections and holy oliedi-
ence." Bishop ffali.
PRIEST,* CHRIST THE.
The Hebrew word for priest (cohen) is derived from
cahan, to draw near plead a cause ; and well illus-
trates the office of Jesus the Mediator, Advocate, and
Intercessor of His people.
TYPES.
Aaton, Exod, xxviii., xxix.
Mclchizedek, Gen. xiv. 18 20 ; Ps. ex. 4 ; Heb. vii.
1 11 ; uniting the offices of priest and king.
Joshua, Zech. i. 1 ; the High Priest bearing repre-
sentatively Israel's defilement ; then cleansed, clothed,
and crowned.
THE PRIEST UPON HIS THRONE. See under King.
THREE BOOKS of the Bible especially set forth
Christ's glories as Priest Exodus, Leviticus, and
SCRIPTURE ITSELF THE ILLUSTRATOR. 281
Hebrews. It is observable in the Hebrews, that
Christ is scarcely ever spoken of as High Priest with-
out some epithet or additional title, He is called
" our Great High Priest " " the Apostle and High
Priest" "a merciful and faithful High Priest"
" the High Priest of our profession " " a High Priest
of good things to come," &c.
Heb. vii 24. "An unchangeable (intransmissible)
priesthood," " which passeth not from one to another"
(marg.)
It is reckoned that there were about eighty-three high priests
from Aaron to the destruction of the temple. We Christians
have but one unchanging and unchangeable. As one says, we
need never fear, like the ancient Jews, having to tell our tale to
a fresh advocate, our Great High Priest remains the same.
Cant. viii. 6. "Set me, as a seal, upon thine heart;
as a seal, upon thine arm."
The High Priest bore the names of the tribes of Israel upon
his breast and upon bis shoulder. Some distinguish between
bhese two, thinking the former represented the people individu-
ally the latter collectively.
PRIVILEGE.** See DutyObligatwir-Unthank-
fulness.
Two EMBLEMS of the Church set forth very strik-
ingly the subject of Privilege.
The vine or vineyard, figures both of Israel and of
the Church. A comparison of the successive passages
in which these figures are used, brings out two solemn
lessons. (1.) On the part of God, great and increas-
ing privileges are, from time to time, bestowed upon
the Church. (2.) On the part of man, too often increa-
ing privileges are met only by increasing guilt. Ps.
Ixxx. first describes the vine brought out of Egypt,
luxuriant and spreading, but wasted, because of un-
faithfulness to God's favours. Isa. v. 1 7 next de-
scribes still greater privilege, the vineyard fenced,
282 SCRIPTURE ITSELF THE ILLUSTRATOR.
cleared, with tower and wine-press built ; but the
result proved worse than before. Not only was the
vine unfruitful, but it brought forth wild (Hebrew,
poisonous, foetid) grapes. Matt. YYJ 33 describes
still greater privileges. The vine is planted, cared
for : husbandmen are left to dress and prune it, and
yet with the return of still deeper guilt. The wicked
husbandmen rejected and killed the servants, and
even slew the owner's son. Mark, therefore, the in-
crease of judgment. Ps. Lxxx. describes the vineyard
wasted, destroyed, and burnt. Isa. v. tells of the
vineyard laid waste, and doomed to barrenness and
desolation. In Matt, xxi., the husbandmen them-
selves are miserably destroyed, and the vineyard let
to others. But mark God's mercy in the midst of
judgment. In Matt. xxi. 41 43, the vineyard is
given to the Gentiles, who shall bring forth the
fruits in their season ; and it shall be finally given
back to Israel, and " Israel shall blossom and bud,
and fill the face of the world with fruit," Isa. xxvii.
2,6.
The parable of the barren fig-tree, Luke xiii. 6 9,
similarly describes the greatness of Israel's privilege.
Our Lord compared the Jewish nation to a fig-tree
a tree by nature luxuriant in fruit ; but this was a
fig-tree "planted" in a "vineyard;" not like a wild
tree, untended and uncared for, but with a " dresser
of the vineyard," and an owner, both wishing and
using means to make it fruitful, and willing to con-
tinue these means for a time with forbearing patience.
THE GREATER CONDEMNATION, John Hi. 19. Is it
not natural and just that privileges neglected or
abused should be remembered in God's righteous
judgment?
Solomon's heart was turned from the Lord, " which
had appeared unto him twice," 1 Kings xi. 9.
SCRIPTURE USELF THE ILLUSTRATOR. 283
Hezekiah "rendered not again according to the
benefit done unto him," when the Lord had shown
him special mercy, 2 Chron. xxxii. 21.
Judas. All the four evangelists seem to mark it
as a special aggravation of his treachery " Judas,
one of the twelve."
Thomas. So it is said of him " Thomas, one of
the twelve," John xx. 24.
Israel, eminent in privilege, was also eminent for
rebellion. See what is said, Deut. iv. 7, 32 35 ;
xxxiii. 29 ; 2 Sam. vii. 23 ; Amos iii. 2 ; Heb. iii. 9.
Chorazin, Bethsaida, Matt. xi. 20, 21.
Capernaum, Matt. xi. 23.
Jerusalem, Matt, xxiii. 37, 38.
PROFESSION AND APPEARANCE OF GOOD
WITHOUT REALITY. See Hypocrisy Temporaries*
Is well ILLUSTRATED by many figures.
The vine of Sodom, Deut. xxxii. 32 ; " nightshade
abounding round the sea of Sodom," remarkable for
beauty of appearance, whilst bitter and pernicious to
the taste.
Clouds and wind, that promise refreshing showers
ivithout rain, Prov. xxv. 14.
Wells without water, 2 Pet. ii. 1 7, disappointing ex-
pectation.
Clouds carried with a tempest, 2 Pet. ii. 1 7.
The fig-tree, Matt. xxi. 19, that grew by the way-
side, with profusion of leaf, but destitute of fruit; or,
as in another case, planted in a vineyard (the most
favoured spot), but no less barren, Luke xiii. 7.
The foolish virgins, Matt. xxv. 1 13.
The guest without a wedding garment, Matt. xxii.
12, 13.
The unprofitable servant, Matt. xxv. 24 30 ; one of
the household, who professed much respect and re
284 SCRIPTURE ITSELF THE ILLUSTRATOR.
verence for his master's trust, and yet hid the talent
in the earth.
A house on the sand, Matt. vii. 26, 27 ; perhajw
well built, and appearing tirni, with no outward differ-
ence from the house founded on the rock.
The tares, Matt, xiil 24 30, in eastern countries,
scarcely discernible in the earlier stages of growth
from wheat.
The branch in the vine bearing no fruit, John xv. 2.
Is FORCIBLY EXPRESSED as
Having " a name to live," whilst spiritually "dead,"
Rev. iii. 1.
"Having the/orm (outward appearance) of godli-
ness, but denying the power thereof, 2 Tim. iii. 5.
"Making a show" of prayerfulness, Luke xx. 47;
of wisdom, Col. ii. 23 ; of ritual exactness, Gal. vi. 12 ;
of love, Ezek. xxxiii. 31.
"All are not Israel which are of Israel," &c., Rom.
ix. 6, 7 ; ii. 28, 29.
Saying, but not doing, Isa. xlviii. 2, compared with
ver. 4 8 ; Jer. vil 1 15 ; Hosea viii. 2, 3 ; Matt
xxiii. 3; Rom. ii. 19 ; James ii. 14 26.
Hearing, but not doing, Ezek. xxxiii. 31, 32; Matt.
vil 26, 27.
Appearance, but not truth, 2 Cor. v. 12.
Outward profession, but not inward reality, Rom. ii.
28, 29.
Very often boastful words hide evil deeds, Prov. xx.
6. As was in the case of Absalom, who boasted of
his love of justice, whilst he murdered his brother
Ammon, and was plotting treason against his father,
2 Sam. xv. 4 ; and in the case of Jehu, who boasted
of his zeal for the Lord, whilst he was still an idolater
himself, and clave to the sins of Jeroboam, 2 Kings
x. 16, 28, 31 ; like the Jews, Rom. ii. 1723; like
I>aodicea, Rev. iil 17.
SCULPTURE ITSELF THE ILLUSTRATOR. 285
It is a mournful fact, that of the six suicides men-
tioned in Scripture, three made a profession of reli-
gion.
BAALAM is, perhaps, one of the most striking
examples of great profession without reality. There
are few who made more vehement protestations than
Baalam; see Num. xxii. 12, 18, 38; xxiii. 8 10, 20;
xxiv. 13 ; yet read 2 Pet. ii. 15, and there we see his
real character unmasked.
The devout reader of Scripture may well contrast
the vain wish of mere profession with the blessed
realization of true godliness. Baalam's wish, " Let
me die the death of the righteous," was uttered when
near to Mount Pisgah, Num. xxiii. 10, 14. About a
year afterwards, Moses, the man of God, stood on the
same place, or near it, and Moses enjoyed the bless-
ing which Baalam wished.
THE PHARISEES of our Lord's time were examples
of profession and hypocrisy. Their name (from a
Hebrew word meaning to separate) laid claim to un-
usual separation and distinction from other men. But
tfhat was their true character 1 See how our Lord
unveiled it, Matt. v. 20 ; xxiii. ; Luke x. 29 ; xviii.
S 14.
CHRIST TESTS PROFESSION. It was our blessed
Lord's manner constantly to test the vehement pro-
fessions which many made to Him, as, e.g., in Luke
ix. 57 62, in the three who came expressing such
readiness to follow Him; or, Luke xviii. 18 23, the
young ruler who came running, but. soon turned back;
in John xvi. 30, 31, the disciples who professed such
strong faith in Him a short time before His death ;
in John xiii. 37, 38, Peter, who thought himself
ready for a martyr's death. See further. Trial of
Faith.
286 SCRIPTURE ITSELF THE ILLUSTRATOR.
PROMISES THE.***
Gen. iii. 15. "The germ or acorn promise.
The first promise God gave to Adam WON the germ of all the
promises. It included all the covenant of grace, even as St
John groups all in the one great "promise," "that God hath
promised " " eternal life," 1 John ii. 25.
2 Cor. i. 20. " For all the promises of God in him
are Yea, and in him Amen, to the glory of God by
ua"
" The covenant is a cluster of grapes ; the several promises
are as particular grapes on that cluster ; Christ is thu branch or
stalk that holds them all. lie that lays hold on Christ hath the
talk in his hand, and so holds the whole cluster, ami every par-
ticular grape." Clarkton.
" Yea and Amen."
" God never gave a good promise, but He made His promise
ijood." Yenning.
Heb. xi. 13. "These all died in faith, not having
received the promises, but having seen them afar off,
and were persuaded of them, and embraced them."
A beautiful image is contained in this verse of mariners
homeward bound, who recognise afar off the well-known cliffs
and promontories of their beloved fatherland, and with affection
greet them from a distance. The word "embraced " is one of
strong affection; it is the word used, Acts xx. 1, Paul "em-
braced " the disciples when he parted from them.
Acts vii. 1 7. " When the time of the promise
drew nigh."
God's promises are dated, but with a mysterious character ;
*nd, for want of skill in God's chronology, we are prone to think
God forgets us, when, indeed, we forget ourselves in being so
bold to set God a time of uur own, and in being angry that He
comes not just then to us." Gttrnatt.
Rom. xv. 13." Now the God of hope."
One of the ancient versions reads this, " the God of the pro-
mises."
SCKIPTUKE ITSELF THE ILLUSTKATOR. 287
Eph. i 13. "The Holy Spirit of promise."
Not only the Spirit promised, but the Holy Spirit, who ap-
plies the promises to the saints.
Heb. xiii. 5. "I will never leave thee, nor forsake
thee."
Beautifully called by one "the pilgrim's staff," one of the
most emphatic promises of Scripture, containing in the original
five negatives. It is rendered by Doddridge, " I will not ; I
will not leave thee ; I will never, never, never forsake thee."
It is one of the special promises which runs through all the dis-
pensations. First, given by God to Jacob, Gen. xxviii. 15 ;
then passed on to Joshua, i. 5 ; and handed down to David,
1 Kings viii. 57 ; and on to Solomon, 1 Chron. xxviii. 20 ; it is
claimed by Moses for all Israel, Deut. xxxi. 6 ; and by the
apostle for all the Christian Church, Heb. xiii. 5.
There is little in the Scriptures out of which faith may not
extract the comfort of a promise. The titles of God are virtu-
ally promises. Many of the assertions of Scripture may be read
promissorily, the histories of God's past dealings, the prayers
of God's people, the commandments of God, and even the
threatenings, imply, by a happy contrast and lawful inference,
sweet promises to those who read them aright.
Abraham. The patriarch Abraham was a note-
worthy example of one eminently honoured with
special promises, and endued with special faith to
believe and embrace them. It is observable, how
God gave the promises to Abraham at first obscurely
(see Faith, Trial of] and gradually ; but the promise
was renewed and enlarged, and that generally before
some trial of faith, or after some act of obedience or
noble self-denial. (1.) When he left Ur of the Chal-
dees, and was starting for an unknown land, he re-
ceived the first promise, Gen. xii. 1 ; (2.) when he
generously surrendered his right in favour of Lot,
xiii. 14 17, the promise was enlarged; (3.) after his
brave rescue of Lot it was again renewed, xv. 1 5 ;
(4.) after his believing the Lord's declaration, and in
prospect of the captivity of His people in Egypt, God
spake again, xv. 6, 18 21.
288 SCRIPTURE ITSELF THE ILLUSTRATOR.
Observe, too, his simple and unwavering faith
" He believed the Lord," Gen. xv. 6 ; "He staggered
not at the promise through unbelief:" "against (ap-
parent) hope he believed in hope." " Not weak in
faith," he looked from probabilities to the promised
word ; being " strong in faith," " being fully per-
suaded that what He had promised He was able to
perform," Rom. iv. 18 21. "And so, after he had
patiently endured, he received the promise," Heb. vi.
15 ; XL 1719.
PROPHET, CHRIST THE.
TITLES and ILLUSTRATIONS.
Wonderful Counsellor, Isa. ix. 6 ; the words may be
read separately or in connection.
The Messenger (or angel) of the covenant, Mai. iil 1 ;
Acts vil 38.
The great Teacher sent from God, Isa. xlviii. 17;
Matt. iv. 23, xxi. 23, xxvi. 55 ; John iii. 2.
The Shepherd feeding His flock, Isa, xl. 11.
The Revedcr of truth, Matt. xi. 27 ; John iii. 11, 32;
riii. 26, 28 ; xii. 49 ; xv. 15 ; xvii. 8, 26.
The Ward of God, John i. 1 ; Rev. xix. 13.
CHRIST is set forth as
Wisdom, Prov. viii. ; 1 Cor. i. 30 ; Col. ii. 3.
Light, especially by St. John, John i. 4, 5, 7, 8, 9 ;
iii. 19 ; viii. 12 ; ix. 5 ; xii. 35, 36, 46 ; see also Isa.
xlix. 6 ; Luke ii. 32.
He is THE PROPHET, to whom all other prophets
witness, Acts x. 43.
" JESUS the prophet of Nazareth of Galilee," Matt
xxi. 11.
It is observable how often our Lord was acknow-
ledged as prophet, especially after some manifesta-
tion of His power and kindness, see Luke vii. 16;
John iii. 2, iv. 19, vi. 14, vii. 40, ix. 17.
SCRIPTURE ITSELF THE ILLUSTRATOR. 289
ANOINTED with the HOLY GHOST, Acts x. 38. In
the prophecy concerning the " rod out of the stem of
Jesse," Isa. xi. 1 5, it is observable how largely the
manifold gifts of the Spirit concern Him in His pro-
phetical work "the 'Spirit of wisdom and under
standing" of " counsel," and of " knowledge," and
of " quick understanding in the fear of the Lord."
He was the "PROPHET LIKE unto MOSES," yet
greater than Moses, Deut. xviii. 15; Acts iii. 22,
vii. 37.
" NEVER MAN SPAKE LIKE THIS MAN," John vii. 46.
Such was the witness of enemies ; while John iv. 19
gives the testimony of a Samaritan ; Matt. xxi. 46,
xxii. 33, Mark xi. 18, of the Jewish people; Matt.
xxii. 22, John iii. 2, of Pharisees.
" SEVEN EYES upon one stone," Zech. iii. 9. " This
refers to Christ's prophetical office, which He first
exercised, before He as priest offered up Himself a
sacrifice. " Barth.
PROVIDENCE DIVINE.
The word providence means literally fore-seeing
(pro- video). See Heb. xi. 40 (marg.)
ILLUSTRATIONS.
Jacob's ladder, Gen. xxviii. 12 15, connecting earth
with heaven, on which the angels of God were ascend-
ing and descending in their blessed ministry of
service.
The pillar of cloud and fire Israel's guide and guard
in their wilderness wanderings, Exod. xl. 34 38 ;
Num. ix. 1523.
The wheels in Ezekiel's vision, Ezek. i. 18, x. 12.
These were probably meant " to express the revolu-
tions of God's providence, which are regular, though
they appear intricate." Archbishop Newcome.
T
290 SCRIPTURE ITSELF THE ILLUSTRATOR.
Speckled horses, Zech. i. 811.
The cup mixed by a Father's hand, John xviil
11.
The path marked out by Divine omniscience, Ps.
CTXTJX. 3, &c. See Cone.
A great deep deeper than the ocean's lowest depths,
Ps. xxxvi. 6.
THE PROVIDENTIAL WATCHFULNESS and POWER of
GOD are expressed by
The eyes of the Lord resting upon the sons of men,
2 Chron. xvi. 9 ; Deut. xi. 12; Ezra v. 5 ; Ps. xxxiii.
17, 18; xxxiv. 15; 1 Pet. iil 12; 1 Kings ix. 3;
Amos ix. 8.
The hand, Ezra viii. 22 ; Eccles. ii. 24, ix. 1.
The heart, 1 Kings ix. 3.
The arm, Ps. Ixxvii. 15, Ixxxix. 13.
The thoughts, Jer. xxix. 11.
The care, Deut. xi 12 ; 1 Pet. v. 7.
For the minute care God takes of His people, see
Cone, under head hair tears cry feet steps
way, &c.
God's providence orders and arranges man's con-
cerns and destiny, Deut. xxxii. 8 ; 1 Sam. it 6 10;
Ps. Ixxv. 6, 7 ; Isa. xlv. 7, <fec. ; man's goings, Prov.
xx. 24 ; steps, Job xiv. 16, xxxi. 4 ; Ps. xviii. 36,
xxxii. 23; Prov. xvi. 19 ; path, Ps. cxxxix. 3 ; Prov.
iii. 6 ; wanderings, Ps. Ivi. 8 ; icays, Ezra viii. 21 ; Job
xxiii. 10 ; Isa. xlii. 16.
1 Kings xii. 15, 24. "The cause was from the
Lord." " This thing is from me."
Is not this the right key to open many a difficult lock ? See
how it i> brought out in 2 Chron. x. 1 5 ; XL 4 ; xxii. 7 ; xxv.
20 ; ISA. xix. 1, 2, 14, and other texts.
The dispensations of God's providence have been well com-
pared to the workings of a well-timed watch ; some parts, like
the mainspring, seem more important ; others, like the pins and
pivots, are of less apparent value ; and the whole are hidden
iiml concealed we see only the results. Hut every part has its
SCRIPTURE ITSELF THE ILLUSTRATOR. 291
proper office, and all were contrived and arranged by one master
mind.
God's providence often works by apparently casual
and trifling circumstances. Cf. the ram, caught in a
thicket by its horns, which provided a sacrifice for
Abraham, Gen. xxii. 13 ; the history of Ruth, whose
" hap " was to light upon the field of her near kins-
man, Boaz, Ruth ii. 3 ; the kine's taking the way to
Beth-shemesh, which directed the course of the ark, 1
Sam. vi. 8 15. A certain man "drew a bow at a
venture," and he was unwittingly God's executioner
on Ahab for his sins, 1 Kings xxii. 34; Ahasuerus
passed a sleepless night, and this was the turning
point of Haman's defeat and the Jews' deliverance,
Esther vi. 1. See similarly the Lord's directing of
the lot, Prov. xvi. 33.
Thus, as Bishop Hall says, " There is a great providence in
little things." " God often disposeth little occasions to great
purposes, and by those very ways, whereby proud men have
gone about to withstand God's counsels, they have fulfilled
them." Sibbes.
SOMETIMES God makes the apparently casual meet-
ing of two or more persons the hinge on which mat-
ters of deep importance turns.
Jacob and Moses both met their future wives un-
expectedly by a well. David met Saul in the cave,
and it was the occasion of his giving a noble proof of
a generous spirit, 1 Sam. xxiv. 3 22. Philip and
the eunuch met on the road from Jerusalem, Acts viii.
27 39. Apollos was located for a time in the same
town with Aquila and Priscilla, Acts xviii. 24 26.
The woman of Samaria came to Jacob's well at the
very time the Lord was resting there, John iv. 4, and
what blessed results followed !
God's providence orders the exact times of things.
We see this in the dispensations, as in " the fulness of
time," when Christ came, when the world and the
292 SCRIPTURE ITSELF THE ILLUSTRATOR.
Church were in a state of preparation, Gal. iv. 4 ; in
the fulness of nations for judgment, Gen. xv. 1C;
and for mercy, Rom. xi. 11, 25; see Eph. i. 10. So
we see it in the case of individuals. \Vhat could he
more remarkahle, e. g., than that Pharaoh's daughter
should come to the river just in time to see the out-
cast infant in the ark 1 Exod. ii. 5 9 ; or that Paul's
nephew should be at Jerusalem just at the time to be
the means of saving his uncle's life ? Acts xxiii 1 6.
How singular that tidings were brought to Saul, that
the Philistines had invaded the land, just at the time
that he seemed to have David in his grasp, 1 Sam.
xxiii. 27; and that Rabshakeh should hear a rumour
that should draw him from his design when just
ready to attack Jerusalem, Isa. xxxvii. 7, 8. But
such incidents show us the great truth, that "times
and seasons " are in God's hands, 1 Thess. v. 1 ; the
thread of our life is woven in His loom, Acts xvii. 26;
God has His own time for His purposes, and His
time must ever be the " due time," See 1 Pet. v. 6 ;
Isa. Ix. 22 ; Gen. xlvil 29 ; Esther iv. 14.
EVERY BOOK OF SCRIPTURE, and almost every his-
tory, might well be studied, with special reference to
the working of God's providence. Take, e. g., ihf-
histories of Abraham Jacob Joseph Moses -
Ruth David Daniel Jonah Esther St. Paul
&c. ; and the histories of the judges prophets
kings of Israel and of Judah what lessons they
teach !
THE LORD JESUS. The earthly history of the
Lord Jesus forms a most striking illustration of the
watchfulness and power of Providence! Take the
several stages of Christ's life
The genealogy. The very fact of its being con-
tinued, in one direct and unbroken line, amidst all
the distraction of Israel's history ' and of the record
SCKIPTURE ITSELF THE ILLUSTRATOR. 293
being preserved ! At one time the chain of the royal
line, through which Christ came, hung on the life of
an infant of only one year old, and it seemed the in-
terest of the reigning power to destroy that life !
The birth. The birth of Christ was Divinely or-
dered in " the fulness of time," when the world and
the Church had long been prepared for it ; and it
was a time of general peace and expectation. Christ's
birth at Bethlehem fulfilled a prophecy ; and the
mother was brought there through a singular provi-
dence the taxing of the Roman empire a heathen
ruler thus undesignedly helping to fulfil a Scripture
prophecy (Micah v. 2).
The infancy. The infant Saviour was specially pre-
served from the wrath of Herod, Matt. ii. 12 15;
whilst the gold of the wise men probably helped to
provide means for His parents' flight into Egypt.
His ministerial life. The Lord Jesus was minis-
tered to by angels, Matt. iv. 11 ; Luke xxii. 43.
His death. The apparent causes of Christ's death
were the covetousness of Judas, the malice of the
Jews, and the weakness of Herod and ol Pilate. But
these things only accomplished what God's " counsel
had determined before to be done," Acts iv. 27, 28.
The soldiers rending the coat, and casting lots, Matt.
xxvii. 35 ; the people giving Him vinegar, xxvii. 34;
not breaking His legs, but piercing His side, John
xix. 32 37 : All these things were done casually,
but they fulfilled distinct prophecies of Scripture.
" The hour was not yet come."
It is observable the regard the Lord Jesus Himself paid to
the time and hour of His appointed mission. He Himself re-
ferred to it, as the reason why He could not do as His mother
and His brethren wished, John ii. 4 ; vii. 6, 8. The Evangelist,
St. John, twice refers to it as the reason why " no man laid
hands on Him," vii. 30 ; viii. 20. Compare with this Christ's
readiness to suffer when the hour was come, John xii. 23, 27 ;
xiii. 1 ; xvii. 1 ; His zeal to do the aoDointed work in the ap-
294 SCRIPTURE ITSELF THE ILLUSTRATOR.
pointed time, John ix. 4 ; He never shrank from the place of
danger, any more than from the huur of trial, Lake xiii. 32, 33.
PROVIDENCE DIVINE PRESERVING and PRO-
TECTING.* See Hidden Refuge,
ILLUSTRATIONS.
As a shield, Ps. iii. 3 ; xxviii. 7 ; Ixxxiv. 11, &c.
A buckler, Ps. xviii. 2, 30 ; Prov. il 7, &c.
A Mmet, Ps. cxl. 7.
A hedge, Job i. 10 ; ill 23 ; Hos. ii. 6 ; Matt. xxi.
33.
A wall of fire round about, Zecb. ii. 5.
A house of defence, Ps. xxxi. 2. See under Refuge,
and in Cone, under defence castle hiding-place
fortress strong tower pavilion secret place, &c.
The mountains round about Jerusalem, Ps. cxxv. 2.
Birds flying hovering over, and leaping forward
to protect their young, Isa. xxxi. 5 ; Ps. xci. 4.
The angel of the Lord encamping round, Ps. xxxiv. 7.
Sealing, Rev. vii. 2 ; ix. 4.
The burning bush, Exod. iii. 1.
Trace in Cone, under such words as preserve de-
fend protect keep stand by, &c.
The many NARROW ESCAPES from death of which
we read in Scripture are very striking. Man's life
often seems to hang on a thread. Oh, the rich com-
fort there is in knowing that that thread is well and
wisely woven in the loom of Providence ! " Every
man is immortal till his work is done." Cf. the case
of Jacob, when Esau purposed to kill him, and pro-
bably might as easily have done so as Cain killed
Abel, Gen. xxvii. 42 ; of Joseph, similarly preserved
from his brethren's design, Gen. xxxvii. 20. How
opportune and providential was it that the Ish-
maelites just then passed by ! So Moses was pre-
served from the wrath of Pharaoh, Exod. i. 15, 16;
ii. 1 15; and from the judgment of the Lord,
SCRIPTURE ITSELF THE ILLUSTRATOR. 295
iv. 24 26 ; Samson from the Philistines, Judges xvi.
2, 3 ; David from Goliath, Saul, and others ; Jeroboam
from Solomon, 1 Kings xi. 40 ; Elijah from Jezebel,
1 Kings xix. 2 ; Joash from Athaliah, 2 Kings xi.
1 3 ; Jeremiah and Baruch from Jehoiakim, Jer.
xxxvi. 26. The case of Malchus is a singular one :
Peter struck his ear : is it not probable that he
meant to cleave his head ? John xviii. 10.
IT is WELL, also, in considering the providence of
God, to remember the weakness and impotence of
man.
Jacob wished, with all the yearning affection of a
father's heart, to save Benjamin from what he thought
might prove his death ; but his well-meant design
was overpowered, Gen. xlii. 38 ; xliii. 11.
Darius " set his heart" on delivering* Daniel, but
his hands were bound that he could not, Dan. vi. 4.
Of. with this the Omnipotence of the Almighty.
See Gen. xviii. 14 ; 1 Sam. xiv. 6 ; 2 Chron. xiv. 11 ;
xxv. 8; Job xxiii. 13; Isa. xlvi. 10; Dan. iv. 35;
Matt, xxviii. 18.
EXAMPLES.
Israel. The preservation of Israel affords a mar-
vellous example of the providence of God. First, in
the wilderness, delivered safely from Pharaoh's rage ;
favoured with the pillar of cloud and fire, their guide
and guard ; protected, especially from the invasion
of any enemy, during their annual feasts (see Provi-
dence Restraining] ; and still they are preserved, a
distinct and separate people, the marvel of the
Church, and the wonder of the world.
Joseph. What a beautiful study is the history of
Joseph, preserved from his brethren's cruelty and
Pharaoh's passion.
David. " The Lord preserved David," 2 Sam. viii.
6, 14; 1 Chron. xviii. 6, 13. Few have been pre-
296 SCRIPTURE ITSELF THE ILLUSTRATOK.
served through greater perila But the Lord kept
him from the lion and the bear; from Goliath's sword,
and from Saul's spear; from the Philistines; from
Doeg ; from Shimei ; from Ishi Benob. It is speci-
ally remarkable how he was preserved from Saul's
great fury by his own son Jonathan, and by bis
daughter Michal.
Elijah preserved from Jezebel.
St. Paul, "in perils oft," yet still preserved; let
down by a basket at Damascus; stoned almost to
death at Lystra ; barely escaped the forty men who
were bound by a vow to kill him ; shipwrecked ;
stung by a viper ; see the list of dangers, 2 Cor. xi
24 28; yet through them all the Lord preserved
him.
The disciples in our Lord's time, John xviii. 8. "Of
them which thou gavest me I have lost none," is here
applied to providential preservation, as it is in xvii.
12, to spiritual
PROVIDENCE PROVIDING.* See Cone, under
bread food plenty supply abundance poor
needy, &c.
Gen. xriL 14. " Jehovah-jireh," "the Lord will
provide."
The motto taken by the pioiis Hon. Robert Boyle, when he
became Earl of Cork, is worthy of every Christian " God's
providence u mine inheritance. "
" No want." Where God is the provide! there can
be no real want. Cf. the care the Lord takes for the
meaner animals, Matt. vi. 26 ; Luke xii. 6 ; 1 Cor.
ix. 9, 10 ; and the care He took for Israel 3,000,000
of people for forty years; and how He could provide
for Elijah in time of famine, &c. See the description
of the land of Israel, Judges xviii. 10; xix. ID ; and
the saints' charter, Ps. xxxiv. 9, 10- Ixxxiv. 10-
SCKIPTUKE ITSELF THE ILLUSTRATOR. 297
Prov. xiii. 25; Rom. viii. 28; Phil. iv. 19. Those
that look to God as a provider, need never fear an
empty board.
PROVIDENCE, RESTRAINING the will and power
of man.
See Ps. Ixv. 7; Ixxvi. 10; xciii. 3, 4.
The Lord can restrain li the wrath of man," and " the mad-
ness of the people," as easily as the miller makes use of the
water in his mill, letting so much on as serves his purpose, and
holding back the rest by a powerful dam.
Zech. i. 1821.
The four carpenters sent to fray the four horns, a figurative
representation of the restraining and counter-working providence
of God.
Hos. ii. 6. "Behold, I will hedge up thy way with
thorns, and make a wall," &c.
The FEAR of GOD. It is noteworthy how we read
of " the fear of God " put upon the nations, for the
defence of Israel ; as in Jacob's time, Gen. xxxv. 5,
when he purged his house from idols, and built an
altar to the Lord ; in Asa's time, when he caused a
reformation through the kingdom, and cried unto the
Lord in his distress, 2 Chron. xiv. 14 ; in Jehosha-
phat's time, when he sent the Levites through the
land to instruct the people, 2 Chron. xvii. 10; and
when he sought the Lord's protection, xx. 29.
EXAMPLES.
ISRAEL. Exod. xxxiv. 24 the special promise
during their annual feasts; and generally, Exod. xxiii.
27; Deut. ii. 25 ; xi. 25; Josh. ii. 9 11, on their
entrance upon the land.
Pharaoh and Abimelech, Gen. xii. 17 20 ; xx. 3 6,
restrained from hurting Sarah.
The Sodomites, Gen. xix. 10, 11, from hurting Lot.
Laban, Gen. xxxi. 7, 24, 42, from hurting Jacob.
298 8CR1PTUBK ITSKLF THE ILLUSTRATOR.
Saul, 1 Sam. xxiv. 16, 17, from hurting David.
Jeroboam, 1 Kings xiii 1 4, from hurting the pro-
phet.
Sennacherib, Isa. xxxvii 29, " a hook " in the nose.
Of. Isa. xxx. 28, "a bridle" in the jaws.
Saul, Acts ix. 16.
Herod, from killing Peter, as he had killed James,
Acts xil 3 7.
PROVIDENCE, OVERRULING.*
Esau, Gen. xxvii. 41, xxviii. 5, divulging his evil
design against Jacob, was the means of Jacob's escap-
and preservation.
Joseph's brethren were instigated by envy and re-
venge in their cruel treatment of him ; but they be-
came undesignedly the very means of his exaltation,
and of the preservation of Egypt, and of their own
families in time of famine, Gen. xlv. 5 8 ; 1. 20.
Levi and his tribe were sentenced, as a judgment,
to be scattered in Israel ; but the Lord turned the
judgment into a blessing, in their being the teachers
and instructors of the people, Gen. xlix. 5 7.
The King of Assyria, " the rod " of God's anger,
though he meant it not so himself, Isa. x. 5 7.
Judah's covetousness, and the wickedness of both
Herod and Pontius Pilate, and the Gentiles, and the
people of Israel, were all overruled to bring about
the crucifixion of the Lord of glory, Acts iv. 27, 28.
St. PauFs first imprisonment at Rome, Phil. i. 12.
It would be an interesting study to trace how frequently
trivial events arise from some apparently unlikely cause. Lydia
went to Philippi for the purpose of trade. Onemmus fled to
Rome as a runaway slave ; and both were brought within the
sound of -..-)!,! preaching, and embraced the truth.
PROVIDENCE MISREPRESENTED.
See Prov. xxviii. 5 ; Dan. \ii. 10.
SCRIPTURE ITSELF THE ILLUSTRATOR. 299
Job's friends made the common mistake, that the
righteous are always rewarded, and the wicked pun-
ished in this life. See iv. 7 ; v., viii., xv., xx, &c.
Saul, 1 Sam. xxiii. 7 ; but cf. v. 14 and the end of
the chapter.
David's men, 1 Sam. xxiv. 4.
Abishai, 1 Sam. xxvi. 8.
Rechab and Baanah, 2 Sam. iv. 8.
Jonah, i. 3. Jonah's finding a ship going to Tar-
shish at the very time that favoured his flight, very
possibly seemed to his distempered mind, as a token
of God's providence concurring with his sinful wish.
The idolatrous Jews in Egypt, Jer. xliv. 17 23.
The common notion that special calamity is always
inflicted for special sin, is several times referred to in
the New Testament, as in Luke xiii. 1 5 ; John ix.
2, 3 ; Acts xxviii. 3, 4. It was doubtless to this
error that the anciently received opinion of Mary
Magdalene having been so great a sinner, is to be
attributed.
QUICKENING SPIRITUAL. See Life Regenera-
tion.
Is twofold, when from dead we are made living ; when from
dull and heavy we are made lively. (Cf. the etymology of some
of our English words re-creation, as if the influence of pleasure
and amusement was to impart new life and vigour re-new ~
re- vive, &c.)
ILLUSTRATIONS.
Grass, newly mown, revived by the gentle rain. Ps.
Ixxii. 6.
Corn the vine lily olive, &c., refreshed and
strengthened by the genial and fertilising dew of
heaven, Hos. xiv. 5 7.
Willows that grow in luxuriance by the water-
courses, Isa. xliv. 3 ; as indeed trees generally, Ps.
i. 3.
300 SCRIPTURE ITSELF THE ILLUSTRATOR.
A tree bursting into leaf and beauty, after winter's
rest, in fresh spring life, Phil. iv. 10 (Greek).
The eagle renewing its plumage and strength in old
age, Isa. xl. 31.
The pilgrim or warrior resuming his march, re-
freshed by the draught of cooling water, Ps. Ixxxiv.
67 ; ex. 7.
Is EXPRESSED in many ways
Awakened, as from the sleep of sin to righteousness,
1 Cor. xv. 34 ; or as from the silence of lukewarm-
ness or fear to fervent praise, Ps. Ivii. 8.
llenewed, Ps. 1L 10; Isa. xl. 31; 2 Cor. iv. 16;
Eph. iv. 23.
Revived, Hab. iii. 2 ; Ps. Ixxxv. 6 ; Isa. Ivii. 15 ;
(ci. Ezra ix. 8) ; Phil. iv. 10, marg.
Stirred up, like the dying embers of an expiring
fire, Exod. xxxv. 21 ; Hag. i. H ; 2 Tim. i. 6 ; 2 Pet.
L 13 ; iii. 1.
Whet sJuirpened, Deut. vi. 7 (marg.) ; Prov. xxvii.
17.
Provoked, Heb. x. 24 (Greek), to a paroxysm of
holy emulation. See Cone., under each.
Is THE WORK especially of the HOLY SPIRIT.
This is well illustrated by
Ezck. xxx vil 1 10.
!;/> -kid's vision of dry bones, which, though very many and
very dry, were stirred, shaken, and re-united, and filled with
breath ; a representation of the convincing, quickening power of
the Holy Spirit.
Cant. iv. 16. "Awake, north wind," &c.
The call of the Bridegroom ; or, as others take it, of th*
Church, for the reviving of the Church's graces, by the sharp
north wind of correction, and the soft south wind of the Spirit's
comforts.
Isa. xi. 3.
Even the Lord Jesus the Spirit of the Tx>rd . . . was promised
SCKIPTURE ITSELF THE ILLUSTRATOR. 301
to rest upon him, to make him of " quick understanding in the
fear of the Lord."
Rev. iii. 1.
It is observable that in the epistle addressed to the dead and
drooping Church of Sardis, which needed quickening, the title
of the Lord is, " He that hath the seven spirits of God."
THE WORD OF GOD is the instrument of spiritual
quickening. Heb. iv. 10 " quick and powerful."
Acts vii. 38 " lively " (life-giving) " oracles." See
Ps. cxix. " Quicken me," the prayer repeated nine
times, always with some varied argument and plea.
Acts iii. 19. "The times of refreshing ;" times of
breathing, like the welcome rest of those exhausted
by hard toil and weary work.
RASHNESS. See Impatience.
The writings of SOLOMON especially contain many
weighty words about undue haste. He shows the
mischief of hasty words, Prov. xxix. 20 ; Eccles. v. 2;
hasty feet, Prov. xix. 2 ; a hasty spirit, Prov. xiv. 29 ;
Eccles. vii. 9 ; being hasty in strife, Prov. xxv. 8,
iii. 30, xiv. 17.
EXAMPLES abound of the evil of rashness.
Eash wishes Rachel, Gen. xxx. 1 ; David, 2 Sam.
xxiii. 15 ; James and John, Matt. xx. 21.
Bash words, Eccles. v. 2. "No one knows the
length of one rash word." " I said in my haste," Ps.
xxxi. 22, cxvi. 11 ; James and John, Matt. xx. 22.
Eash promises and vows, Eccles. v. 4 7. Jeph-
thah's, Judges xi. 30, 31 ; Herod, Mark vi. 22, 23 ; the
Jews to kill Paul, Acts xxiii. 12.
Eash disregard of life. Esau, Gen. xxv. 29 34 ;
Reuben, xlii. 37 ; Moses, Num. xi. 15 ; David, 1 Sam.
xxv. 13, 34; Elijah, 1 Kings xix. 4; Jonah, iv. 3.
Moses, no doubt, thought to serve God when he \vent to visit
his kinsmen and smote the Egyptian. It was a bold act, but
302 SCRIPTURE ITSELF THE ILLUSTRATOR.
very rash ; and, for all we know, he had to pay the penalty in
forty years' solitude in the wilderness. Had it not been for this
hasty act, he mitrht have at leant passed mure happily a third
part of his noble life.
Hash jmlyiucnt of otliers. Potiphar, Gen. xxxix. 20;
the tribes of Israel in judging the two and a halt
tribes, Joshua xxii. 16 ; David listening to Ziba's
slander about Mephibosheth before inquiring, 2 Sam.
xvi. 4, xix. 24 30 ; Eli censuring Hannah, 1 Sam. i.
14; Ahasuerus listening to Hainan's slander against
the Jews, Esther iil 8 11.
The rash impulse of a moment cost Esau his birth-
right, Gen. xxv. 29 34 ; and well nigh involved
Saul in the death of Jonathan, 1 Sam. xiv. 24 45.
1 Cor. xiii. 4.
It is one mark of true charity " Charity vaunteth not itself."
The marginal translation is, " is not rash."
Luke xiv. 2832.
Building without thought ; warring without consideration .
beginning in haste, and repenting at leisure ; like young bird/
flying before fledged.
Mark i. 44, 45.
See how much harm the healed leper'a rash zeal did
REDEMPTION.**
FIGURES.
The Cherubim in Eden and in the Tabernacle (or the
mercy seat, vail, and curtains) many take as being
emblems of the redeemed.
Deliverance from Egypt,\)y price, Isa. xliii. 3; Exod.
xv. 13, 16 ; and by power, Exod. vi. 7 ; Neh. i. 10.
Deliverance from lialijlon, Ps. Ixxiv. 2 ; Isa. Hi. 3,
&c.
SHADOWS UNDER THE LAW.
The redemption of the firstborn of man and of un-
SCRIPTURE ITSELF THE ILLUSTRATOR. 303
clean beasts, Exod. xiii. 12, 13; Num. xviii. 15 17,
in. 4551.
The mercy seat or propitiatory, upon the ark, of
pure gold, the appointed meeting-place of God with
His people, Exod. xxv. 17, 20, 22.
The half-shekel atonement money, appointed equally
for the souls of all, Exod. xxx. 10 16.
The redemption of property from servitude, &c.,
Lev. xxv.
The god or near kinsman. This Jewish ordinance
involved the three essential points, nearness of kin,
ability to redeem, and willingness to redeem ; and all
these met in Christ, the Divine Redeemer. The in-
stitution was illustrated in Boaz, the redeemer of
Ruth, Ruth iv. 14 (marg.)
TYPICAL PERSONS.
Moses, the redeemer or deliverer of Israel, Acts
vii. 35.
Boaz, the redeemer of Ruth, iv. 14 (marg.)
HEBREW NAMES.
Pedaiah means redeemed of the Lord.
Igal, God will redeem.
Elkanah, God hath purchased or redeemed.
The first person so called was the son of Korah, of the same
generation as Aaron's children, born about the time of Israel's
redemption from Egypt. The name was probably given in
thankful acknowledgment of that exodus. The elder brother of
Elkanah was called Assir, which means captive or bondman,
and was probably given while they were groaning under Egyp-
tian bondage. The same name (Elkanah) would appear to have
been given to other persons, in token of some deliverance.
Two THINGS are to be noted in connection with
redemption.
(1.) The words redeem and redemption almost
always, except in a few instances, bear the meaning
of recovery, deliverance.
(2.) The word is seldom used in the Old Testament
304 SCRIPTURE ITSELF THE ILLUSTRATOR,
in connection with spiritual deliverances, whilst it is
hardly ever used otherwise in the New Testament.
Exod. xiL 2. The change redemption makes.
From the time of the exodus, their great deliverance, Israel
was to count a new kind of year, which was called the sacred
year ; thus redemption is, as it were, a fresh starting point.
Exod x. 26 ; xi 7.
These texts show the completeness of redemption. " Not a
hoof " of Israel's cattle was to be left behind ; nor a dog to
move his tongue, though they left Egypt at midnight, when
dogs are wont to bark at the least sound.
Isa. xxxiv. 8 ; hri. 2 ; Ixiii. 4.
It is worthy of note, how three times Isaiah contrasts the day
of God's vengeance with the year of redemption. Mercy re-
joices over judgment.
John xviii. 39. Releasing one at the passover.
It is uncertain when this custom was introduced : whether
by the Jews themselves before their subjugation by the Romans ;
or by the Romans, to show favour to their Jewish subjects.
The first seems more likely ; and the custom was designed to be
a memorial of their great deliverance from Egyptian bondage
If so, it is a pleasing recognition of a grateful spirit.
CoL L 13." Who hath delivered us."
Literally, snatched away forcibly, as David rescued the lamb
from the lion's paw.
REFUGE, GOD A. See Hidden.
EMBLEMS.
A hiding place, Ps. xxxii. 7 ; cxix. 114; Isa. xxxii. 2.
Cities of refuge, Num. xxxv. 6 34 ; Joshua xx.
Six cities chosen evenly in all parts of the land, and made
easily accessible, probably within half a day's journey from any
place.
Horn of the altar, Exod. xxi. 13, 14.
A sanctuary (or, probably, a sanctuary-stone), Isa.
viii. 14; Ezek. xi 16.
A strong or high tower fortress, Ps. xviii. 1 ;
Ixi. 3.
A rock, Ps. xxxi. 2, 3; Ixi. 2, 7; xciv. 22; the
clefts of the rock, Cant. ii. 14 ; munitions of rocks,
Isa. xxxiii. 16.
Outstretched vnngs, Ps. xvii. 8 ; Ivii. 1 ; Ixiii. 7 ;
xci. 4.
The pavilion, or outspread covering of the Lord's
protection, Ps. xxvii. 5 ; xxxi. 20.
The shadow as of a " great rock in a weary land,"
Isa. xxxii. 2 ; xxv. 4.
A harbour or haven, Joel iii. 16 (marg.) ; such as
Melita was to Paul and his companions. The Phoe-
nician name for Malta means refuge.
WHAT the ark was to Noah and his family and the
weary dove ; what Zoar was to Lot ; what Pella was
to the Christians in the siege of Jerusalem ; such is
Christ to His believing people.
Isa. xxviii. 17. " The hail shall sweep away the
refuge of lies."
Observe here, (1.) The true character of a sinner's refuge, a
"refuge of lies," deceitful and deceiving. Cf. the cave at Mak-
kedah, where the five kings hid themselves, Joshua x. 16 27 ;
or Rabshakeh's comparison of trusting in Egypt to leaning on a
"broken reed," Isa. xxxvi. 6. (2.) The Divine judgment. The
sinner's refuge, whatever it may be, will fail
Heb. vi. 10. " Who have fled for refuge to lay
hold of the hope set before us."
Contrast here very forcibly the beautiful description and se-
curity of the believer's refuge. Observe, (1.) The flight "fled
for refuge, " an expression used of the mauslayer flying to the
city of refuge, Num. xxxv. 6, 11, 15 ; Deut. iv. 22 ; xix. 3, 4, 5.
(2.) The grasp "lay hold," the same word rendered "hold
fast," Heb. iv. 14 ; like the eager grasp of one who laid hold of
the horns of the altar for protection, see Ps. cxliii. 9. (3.) The
strong consolation there is in flying to the " hope set before us "
certainty of protection in the two immutable things, the pro-
mise and oath of the Almighty God.
U
306 SCRIPTURE ITSELF THE ILLUSTRATOR.
REGENERATION.* See Conversion Life -
Quickening.
Was well expressed by the old Saxon word " Gain-
birth," used by Sir John Cheke in his version, for our
word regeneration.
Is DESCRIBED in various ways
Newness of nature : a new heart new spirit new
man new creature or creation newness of life
renewed.
" The washing of regeneration" Tit. iii. 3.
Moulding, Rom. vi. 17 (Greek).
Planting, Rom. vi. 5 ; 1 Tim. iii. 6 ; " not a novice,"
literally, not one newly planted.
Grafting, Rom. xi. 17.
A spiritual resurrection, Rom. vi. 4 6 ; Eph. it 1,
5; Coi iii. 1.
The heart circumcised, Deut. x. 16 ; Col. ii 11 ;
opened (like Lydia's), Acts xvi. 13 ; changed from
stone to flesh, Ezek. xxxvi. 26.
MAY BE ILLUSTRATED BY
The parable of the outcast infant, Ezek. xvi ;
found naked and polluted washed anointed
clothed beautified.
The restoration of Israel in the latter days, in its
several stages, Ezek. xxxvi. 25 38.
The resurrection of the dry bones in Ezekiel's vision,
Ezek. xxxvii. 1 14.
The resurrection of the Lord Jesus, Eph. i 19, 20 ;
Rom. vi 4 11.
A man becoming as a little child, free from pride and
ambition ; docile, trustful, guileless ; Matt, xviii. 3 ;
Mark x. 14, 15.
Some of our Lord's parables.
Some of our Lord's miracles : the happy change
wrought in the cure of the blind, deaf, halt, possessed.
tie.
SCEIPTURE ITSELF THE ILLUSTRATOR. 307
John iii. 3, 5, 7. Three times in our Lord's dis-
course with Nicodemus, he insisted on the absolute
necessity of being born again.
1 John. " Born of God." Under this expression
the several results and evidences of regeneration are
strikingly marked out in this epistle.
REJECTION OF THE TRUTH. See Enmity Re-
bellion.
Is SPOKEN of as
Refusing to hearken to learn to obey to receive
correction, &c., generally aggravated by the mention
of some mercy received, as Deut. ix. 23 ; Jer. xxii.
21.
Casting off " the thing that is good " " the first
faith " the law of the Lord.
Turning the back, Jer. ii. 27 ; casting the law be-
hind the back, Neh. ix. 26 ; Ezek. xxiii. 35.
Putting away the word, Acts xiii. 46.
Departing from God forsaking, &c.
Making light of the offer of mercy, Matt. xxii. 5 ;
as Ephraim and Manasseh laughed to scorn Hezekiah's
invitation to the Passover, 2 Chron. xxx. 10 ; and as
it was in Zedekiah's time, xxxvi. 16.
Making excuse, Luke xiv. 8.
REJECTION OF CHRIST. See Enmity.
SPOKEN of as
The " corner stone " refused, Ps. cxviii. 22. Matt.
xxi.42, "disallowed of men;" though "chosen of God,
and precious," 1 Pet. ii. 4, 7 ; " set at nought of the
builders," Acts iv. 11 ; and then becoming " a stone
of stumbling and rock of offence," 1 Pet. ii 7 ; Isa.
viii. 14; latt. xxi. 44; Rom. ix. 33.
" The light of the world " rejected for darkness,
John iii. 19.
308 SCRIPTURE ITSELF THK ILLUSTRATOR.
The Heir cast out of the vineyard and killed, Mark
xii. 7, 8.
The Maker of the world coming to His own rights
and possessions, and ignored and rejected by His own
people, John i. 11 (Greek).
Isa. liii. 3, 4. Observe the threefold gradation
not desired despised rejected.
Luke xix. 14. "We will not have this man to
reign over us."
Two notes may be added.
(1.) It is striking to contrast the eagerness with
which Christ was welcomed at the beginning of His
ministry ; how the people "pushed" upon Him, Mark
iii. 10 (marg.) ; and " pressed," Luke v. 1 ; with His
rejection at the end.
(2.) It is striking to remember that the Jews, who
for idolatry were punished seventy years ; for their
rejection of the Messiah have been punished already
18001
REPENTANCE.*** See Conviction Contrition
Conversion Mortijiaition.
The two Greek words used for repentance, mean
after-thought and after-sorrow ; see Campbell on the
Gospels, Trench's Synonyms, <fec.
In Hebrew, the same word is used for repentance
and for comfort.
SCRIPTURAL EXPRESSIONS.
Repentance is spoken of in Scripture as
Turning or returning to God, Prov. i. 23 ; Jer. xxvi.
3 ; Ezek. xiv. 6 ; xviii. 30 ; Acts xxvi. 18, &c. See
Cone, under turn return.
Changing, Matt, xxt 2932.
Washing the heart from wickedness, Jer. iv. 1 4.
Humbling the heart, 2 Kings xxii 19.
SCRIPTURE ITSELF THE ILLUSTRATOR. 309
Amending the ways, Jer. vii. 3, 5 ; xxvi. 1,3; xxxv.
15.
Sowing in righteousness, Hos. x. 12.
"Repentance toward God," Acts xx. 21; "from
dead works," Heb. vi. 2 ; " unto salvation," 2 Cor.
vii. 10 ; "unto life," Acts xi. 18.
Many passages of Scripture open out, with parti-
cular prominence, the nature, parts, and blessed effects
of true repentance.
Ezra ix., x. give a striking example of sin
mourned over, confessed, and renounced.
Ps. li., cf. the several links in the chain ; original
and actual sin acknowledged and confessed; God's
pardon asked; God's favour sought; restored commu-
nion with heaven longed for, with zeal for the con-
version of transgressors.
Zech. xii. 10 xiii. 2. The beginning author
nature and blessed results ; humbled Israel, looking
with faith and hope to the pierced one.
2 Cor. vii. 10, 11. What repentance is, and what
repentance does.
Cf. also some of the figurative examples of repent-
ance; Ephraim, Jer. xxxi. 18 20; the penitent son,
Matt xxi. 28 32 ; the prodigal son, Luke xv. 18
21; the publican, Luke xviii. 13, 14; returning Israel,
Jer. xxxi. 9 ; 1. 4, 5 ; Zech. xii. 10 ; xiii. 2.
Judges ii. 1 6. " Bochim," i.e., weepers, an illus-
tration of sentimental sorrow and false repentance.
Matt. xi. The heading of the chapter in our au-
thorised version Bibles, is quaint and expressive
" Christ upbraideth the unthankfulness and unrepent-
ance of Chorazin, Bethsaida, and Capernaum
He calleth unto Him all such as feel the burden of
their sins."
The great IMPORTANCE of right repentance is
shown, by the prominent place it has always occupied
in sound teaching of truth. It was the great labour of
310 SCRIPTURE ITSELF THE ILLUSTRATOR,
the prophets to bring men to repent (See Cone,
under turn return amend put away wash, &c.)
It was the foundation of the preaching of John the
Baptist, of Christ, and of the apostles. Sixty times,
at least, we find repentance spoken of in the New
Testament. The Lord Jesus Himself began His
ministry with this foundation " Repent and believe
the gospel," Mark i. 15 ; He closed His ministry with
the commission to preach " repentance and remission
of sins," Luke xxiv. 47 ; and after His ascension, five
out of the seven epistles to the churches show how
the Lord wishes all men to rvpent.
The FAVOUR God shows to the partial repentance
even of the ungodly, is very striking, as in the case
of Ahab, 1 Kings xxi. 27 29 ; of Kehoboam and his
princes, 2 Chron. xii. 5, 7, 12. Need any doubt His
mercy to true penitents 1
REST.**-- See Peace Retirement.
Many ILLUSTRATIONS of rest are found in Scripture.
We read of
Rest for the ark on Mount Ararat, when the
prisoners of hope emerged from their solitude, Gen.
viii. 4.
Rest in the ark for Noah's dove, when there was no
other rest for her weary wings, Gen. viii. 9.
Rest in the wilderness, bright spots in the dreary
desert, sweet resting-places, which the pillar of cloud
found out for Israel, see Exod. xv. 27 ; Num. x. 33 ;
Deut. i. 33; Isa. Ixiii. 14; Jer. xxxi 2.
Rest in Canaan, the special type of rest, Josh,
xxii. 4 ; Heb. iv. 5 8.
Rest under the apple (citron) tree, Cant. ii. 3 ; where
the bride could enjoy refreshing shade, and take of
the pleasant fruit.
Rest in the peaceful valley, Isa. Ixiii. 4.
SCRIPTURE ITSELF THE ILLUSTRATOR. 311
Rest in the green pastures, beside the still waters, Ps.
xxiii. 2, marg.
Kest in the peaceful bed of death, Isa. Ivii. 2 ; Job iii.
19; xvii. 16; Ps. xvi. 9.
Rest in the eternal glory of heaven, Heb. iv. 9.
Rest of the seventh day, the Sabbath, the day of rest,
Gen. ii. 2 ; Exod. xvi. 23 ; xxxi. 15.
Rest of the seventh month. It is observable that
most of the Jewish feasts were appointed for this
month, which formed a kind of resting time between
the seasons of harvest and vintage and seed-sowing.
See Num. xxix.
Rest of the seventh year, " a sabbath of rest unto the
land, a sabbath for the Lord," Lev. xxv. 4 7. It
was the time when debts were remitted ; and every
Hebrew slave might leave his servitude, Exod. xxi. 2.
Rest of the jubilee, seven sabbaths of years, Lev.
xxv. 8.
Noah, Manoah, both mean rest or comfort, Gen. v.
29, marg.
Solomon, " a man of rest," 1 Chron. xxii. 9 ; the
son and successor of David, the "man of war." See
King. He built the " house of rest " for the ark,
1 Chron. xxviii. 2. In his days the Lord promised
" peace and quietness unto Israel," 1 Chron. xxii. 9.
"The savour of rest," Gen. viii. 21, marg. The
gracious expression by which the Lord's acceptance
of Noah's sacrifice was marked.
Mark vi. 31. " Come ye .... and rest a while."
What a beautiful lesson we may draw from this invitation of
our Lord's, of the need and nature of the Christian's rest in
work ! Observe (1.) He called His disciples to rest after work,
when it was needful, and is always most sweet ; see ver. 30.
(2.) It was to rest a while; only so long as weary nature re-
quired to recruit its jaded powers. (3.) It was rest in retire-
ment ; withdrawing for a short time from the busy throng. It
is observable that St. Mark's Gospel, which is the Gospel of
tervice, especially records Christ's care that the disciples should
312 SCRIPTURE ITSKLF THE ILLUSTRATOR.
rftt (here and at xiv. 41) ; and Christ's own eternal rent at the
md of His earthly life of toil and conflict, xvi. 19, "He sat on
the right hand of God ;" "sat," the posture of rest.
Ps. cxvi. 7. " Return unto thy rest, my soul."
"Lord, I am restless," said Augustine, " till my soul finds
rest in thee."
CONTRAST the unrest and disquiet of a sinner's
state, Isa. Ivii. 20, 2l ; xlviii 22.
Contrast the partial and broken rest of the earthly
Canaan, Judges iii. 11, 30; v. 31 ; "the land had
rest for forty" and for " eighty years." In Asa's time,
it is mentioned, "the land was quiet ten years,"
2 ChrotL xiv. 1, 6. Such are the intervals of rest
the Church enjoys at times ; see Acts ix. 31 ; Esther
ix, 16; short, and often broken. Oh, what a con-
trast to the eternal and unbroken rest that is still to
come!
PROMISE of rest to restored Israel, Isa. xiv. 2 ; Jer.
xxx. 10 ; xlvi. 27.
Promise of rest to the Church triumphant, 2 Thess.
i. 9 ; Heb. iv. 3, 9 ; Dan. xii. 13 ; Rev. xiv. 13.
THE LORD'S OWN REST is noted in the Sabbath
after the creation, Gen. ii. 2 ; Exod. xx. 11 ; xxxi. 17 ;
in Mount Zion, Ps. cxxxii. 8 14 ; in His love, Zeph.
iii. 17. Cf. the Lord Jesus sitting down in the pos-
ture of rest, after all the conflicts and travail of His
earthly sufferings. See above.
RESTORATION SPIRITUAL.**
ILLUSTRATIONS.
A wandering sheep, bruised, torn, and hungry, re-
covered to the fold, Ps. cxix. 1 76 ; 1 Pet. ii. 25.
Captivity turned, deliverance from bondage, priva-
tion, and distress, as from the captivity of Babylon, &c.,
Deut. xxx. 3; Job xlii. 10; Ps. xiv. 7; cxxvi. 1, 4.
Healing the broken bones and open wounds of sin
SCRIPTURE ITSELF THE ILLUSTRATOR. 313
and sorrow, Ps. vi. 2 ; cxlvii. 3 ; Isa. Ivii. 18 ; Jer.
iii. 22 ; Hosea xiv. 4.
A dislocated limb set right, so the Greek word
means, Gal. vi. 1, 2 ; 2 Cor. xiii. 9.
Broken nets mended, Matt. iv. 21 ; another applica-
tion of the Greek word used, Gal. vi. 1, suggesting
a beautiful illustration of the restoration of an offender
in the Church.
Recovering from the sleep of intoxication, 2 Tim. ii.
26 (Greek).
The distracted Church (rent by divisions) perfectly
joined together, 1 Cor. i. 10.
" Converted" turned back again ; the word applied
by our Lord to Peter's recovery, Luke xxii. 32 ; as if
restoration from his fall was like a second conver-
sion ; cf. the two words interchanged, Ps. xix. 7, and
margin.
THREE BOOKS of the BIBLE are peculiarly full of
instruction and comfort as to the recovery of God's
people after declension. See Backsliding.
The Song of Solomon. In this book we have two
periods of declension, and recovery after each. Chap,
iii. 4 describes the bride's intense joy in again em-
bracing the Beloved, whose absence she had mourned ;
chap. v. and vi. describe the second period of separa-
tion and re-union, the Bride's restless uneasiness, and
the Bridegroom's gentle pleadings and gracious calls.
In the joy regained the second time, observe (1.) How
deeply the believer, when conscious of unfaithfulness,
is brought to yearn for restoration. (2.) How contri-
tion for sin makes the heart turn to the Divine
covenant, not our ho]d of Christ, but Christ's hold
of us. Cf. the striking transposition from ii. 16
(before wandering) to vi. 3, vii. 10 (after). (3.) How
Jesus, the heavenly Bridegroom, is unchanging in
His love ; He still sees beauty in the Bride, vi. 4,
and welcomes her back to the joy of His love.
314 SCRIPTURE ITSELF THE I7XUSTRATOR.
Jeremiah, a book largely devoted to earnest expostu-
lations to wandering Israel to return. See the earlier
chapters especially, and Cone, under "return"
" turn."
Hosea, a third testimony, of which the last chapter
gives a summary of the whole ; see also chap. L ill ;
vi.
In DAVID and PETER we have two striking ex-
amples of the sanctified effects of spiritual restora-
tion.
The PSALMS, written by David also, after falling
into sin (as Ps. xxxiv. ; after his strange behaviour
before Abimelech ; Pa. xxxii., 11, &<x; after his still
deeper fall with Bath&heba.) And the Epistle of St.
Peter, bearing marks of the remembrance of his great
offence ; are all peculiarly characterised by a soft and
mellowed tone of humiliation and contrition. Read
also John XXL, whore so many points of beauty occur
in the Lord's restoration of Peter to favour and his
office.
RESURRECTION, THE.***
FIGURES.
A tree cut down revived and sprouting, through the
scent of water, Job xiv. 7 15.
Herbs revived by the moisture of dew, after the
parching heat of the burning day, Isa. xxvi. 29.
Dry bones, of all things most unlikely to be restored
to life, Ezek. xxxvii. 1 14.
Awaking out of sleep, Ps. xvii. 15 ; Dan. xii. 2 ;
John XL 11.
A com of wheat, or seed sown, dying to live, John
xii. 24 ; 1 Cor. xv. 3638.
THKRE WKRE three persons raised to life under the
Old Testament dispensation, and throe in the lifetime
of Christ.
SCRIPTUEE ITSELF THE ILLUSTRATOR. 315
Job xix. 25 27. " I know that my Redeemer
liveth," &c.
Job's ancient creed. The Old Testament saints had often
bright glimpses of gospel truth.
Isa. xxviii. 19 (leaving out the italic words), "thy
dead shall live ; my dead body shall arise." This is
generally received as expressing " resurrection hope."
Luke xx. 36. "Children of the resurrection."
A beautiful expression, denoting, according to the Hebrew
idiom, full participation and fitness for the resurrection state ;
that the saints are born to that world, belonging to that family,
trained for it, heirs of resurrection glory.
John vi. 39, 40, 44, 54.
Four times in one chapter does our Lord repeat His gracious
promise, "I will raise him," or "it," "up at the last day."
Acts xiii. 33 37; xvii. 18, 31 ; xxiii. 6 ; xxxiv. 15,
21; 1 Cor. xv. 1220.
It is observable how constantly St. Paul made the resurrec-
tion the great foundation of his teaching.
Ps. xvii. 15. "As for me .... I shall be satis-
fied when I awake with thy likeness."
" I shall be satisfied when " Ah, what would
this blank be, if filled up by "men of this world?" (ver. 14.)
" Satisfied when and with what ?" It would be hard
to say what wished-for good would fill the void. But how differ-
ent with the godly man ! Even now, in a minor sense, " a
good man is satisfied," Prov. xiv. 14 ; and hereafter, at the
resurrection-day, he shall be perfectly and eternally filled with
" fulness of joy, and pleasures at God's right hand for evermore,"
Ps. xvi. 11.
ETCHES.*** See Covetousness.See in Cone,
under goods money silver gold gain wealth
substance revenue treasures, &c.
FIGURES and ILLUSTRATIONS applied to riches, as
they too often are wrongly got or wrongly used.
Thorns, Matt. xiii. 7 ; our Lord's figure of the two
316 SCRIPTURE ITSKLF THE ILLUSTRATOR.
extremes which choke the word, " the care of this
world, and the deceitfulness of riches."
Treasures got with toil, kept with care, and always
liable to be lost, Prov. xv. 16; x. 2; Matt. vi 19;
Jer. xlix. 4 ; James v. 1 , 2.
A strong city and high wall, which the rich man in
his " conceit " thinks to be impregnable," Prov. xviii.
11. (Observe the contrast to ver. 10.)
Thick day, Hab. ii. 6, with which covetous men
load themselves, to their own sorrow and destruction.
A snare or pit, 1 Tim. vi. 9, concealed in the
ground, and covered over.
Deep and dangerous waters, 1 Tim. vi. 9, where sailors
are driven upon the rocks and shipwrecked.
Sharp stakes, or other piercing things, 1 Tim. vi. 10.
The word irtpie-reipa.v signifies to be transfixed in every part,
and probably refers to one of the snares or pits spoken of, ver.
9, where a hole is dog in the earth, and filled with sharp stakes,
then slightly covered over, so that whatever steps on it falls in,
and is "pierced through" \\ith much pain and suffering.
Dr. A. Clarke.
The sweet morsel quickly swallowed down, and as
quickly cast up again, Job xx. 15.
Vanity (Heb., a vapour), "tossed to and fro of
them that seek death," Prov. xxi. 6.
The eagle disturbed, flying from her nest, Prov.
xxiii. 5. The rich man's goods are said, by Zophar,
to flow away as a stream, Job xx. 28 ; here, by Solo-
mon, they are said to fly away as a bird.
The partridge sitting on eggs, and liatching them not,
Jer. xvii. 11.
One of the large speculators in the railway mania many
years ago becoming deeply involved, committed suicide, and left
on his desk a paper, with written on it, Jer. xvii. 11.
RICHES rightly used are compared to
The crown of the wise, Prov. xiv. 24.
A defence, Eccles. vii. 11 ; margin "shadow." As
SCRIPTURE ITSELF THE ILLUSTRATOR. 317
heat in the East is a figure of trouble, so shadow is
an emblem of safety and pleasure.
Consecrated gain, Micah iv. 13.
Friends ready to meet us in the everlasting habita-
tions of a future world, Luke xvi. 9.
MAMMON, Matt, vi 24.
The word Mammon is Aramaic for riches personified as a god.
The derivation is not quite certain, but it is most probably from
a root meaning to lean upon or trust to, answering to a common
use of our English word support.
I AM RICH.
Four references attest the spirit which too frequently marks
those who say this, Hosea xiii. 8 ; Zech. xii. 5 ; 1 Cor. iv. 8 ;
Kev. iii. 17.
FILTHY LUCRE.
Is it not worthy of reflection that, in all the five places where
the word " lucre " occurs in the New Testament, it is prefaced
by the word filthy,? 1 Tim. iii. 3, 8 ; Titus i. 7, 11 ; 1 Pet. v. 2 ;
and that in four of these five places it is specially spoken of with
reference to the ministers of Christ's Church ?
ST. LUKE'S GOSPEL.
Few books of the Bible bear more fully upon the influence
and peril of riches. St. Luke records three parables spoken by
our Lord upon the subject : that of the rich fool, xii. 16 21 ;
the rich steward, xvi. 1 12 ; the rich wordling, xvi. 19 81.
He also records the narrative of the rich young ruler, xviii.
18 25 ; followed by the con version of Zacchaeus, who was rich,
xix. 1 10 ; and it is further observable how, upon the conver-
sion of Zacchaeus, follows the parable of the pounds, with our
Lord's charge to faithful stewardship, " Occupy till I come."
(Is it not probable that Zacchseus heard this ?) The parable of
the rich fool, xii. 16 21, is preceded by a word to the rich and
covetous, ver. 15, and succeeded by a word to the poor and care-
ful, ver. 2230.
All the three synoptic gospels record the instructive narra-
tive of the rich young ruler, with our Lord's comment " It is
easier for a camel to go through the eye of a needle, than for a
rich man to enter into the kingdom of God." (See Matt. xix.
16 26 ; Mark x. 17 31 ; Luke xviii. 18 30.) St. Luke also
records how the rich Pharisees derided Christ, xvi. 1 4.
318 SCRIPTURE ITSELF THK ILLUSTRATOR.
Generally speaking, however, it must not be forgotten
how many bright examples we have throughout the
Scriptures, of true saints who were rich : Abra-
ham Isaac Jacob Job Joseph Boaz Barzillai
David Jehoshaphat Hezekiah Joseph of Ari-
mathea Zacchaeus, &c. Riches need be no hindrance
to grace. It is only man's evil that so often perverts
God's good.
RIGHTEOUSNESS OF GOD.**
The primary idea of righteousness is properly that
of right or straight-ness, from which comes that of per-
fect justice, undeviating faithfulness, and unswerving
rectitude. Ps. xlv. 6. " A right sceptre" is literally
a straight sceptre.
CHRIST. "The Lord our Righteousness," Jer. xxiii.
6, is emphatically called " the Righteous One," or
"the Just," Acts vii. 52 ; iii. 14; Isa. xxiv. 16 (the
Righteous One) ; 1 John ii. 1 ; " the Sun of Righte-
ousness," Mai. iv. 2; "the righteous Branch," Jer.
xxiiL 5 ; the " righteous Servant," Isa. liii. 11;" the
righteous Judge," 2 Tim. iv. 8 ; He who wears righte-
ousness as a girdle, Isa. xi. 5 ; and puts it on as
His breastplate, Isa. lix. 17; to whom belongs the
sceptre of righteousness, Ps. xlv. 6 ; Heb. i. 8. ; the
true Melchisedek, " King of righteousness and King
of peace," Heb. vii. 1, 2.
Ps. xxxvi. 6. " Thy righteousness is like the great
mountains ; thy judgments are a great deep."
Two of the moat magnificent emblems nature affords. The
towering and majextic mountains, standing supreme over every
object ; and the vast and measureless ocean iinmeamirable in
vastness as fathomless in depth ; these are faint emblems of
the righteousness of the Most High.
Ps. Ixxi One of the psalms which dwells especially
SCRIFIURE ITSELF THE ILLUSTRATOR. 319
upon Divine righteousness. Five verses mark it as
the strength and hope of the righteous.
Ps. cxix. contains eight references to the righteous-
ness of God.
1 Sam. xii. 7. " The righteous acts of the Lord ;"
the margin reads " the righteousnesses or benefits,"
Judges v. 11.
KIGHTEOUSNESS OF SAINTS.**
EMBLEMS and FIGURES.
" The sacrifice of righteousness" Ps. iv. 5 ; li. 19.
" Trees of righteousness" Isa. Ixi. 3 ; symbolical of
the saints of God, distinguished by the firmness of
their character and their growth in grace.
" Fruits of righteousness" Phil. i. 11 ; Eph. v. 9;
rich, ripe, and abundant ; cf. Rom. i. 29, the contrast
of the heathen "filled with all unrighteousness."
" Armour of righteousness" offensive and defensive ;
" on the right hand and on the left," 2 Cor. vi. 7.
"Breastplate of righteousness" Eph. vi. 14.
" Robe of righteousness" Isa. Ixi. 10 ; brilliant and
beautiful, like the gorgeously decked garments of a
bride and bridegroom.
Wedding garment, Matt. xxii. 1 2 ; provided by the
Master of the feast.
Fine linen, " clean and white," Rev. xix. 8 ; spotless
and brilliant, the dress of the Bride at the marriage
of the Lamb.
Servants of righteousness, Rom. vi. 13, 18, 19.
The crown of righteousness, given " at that day," by
Christ, " the righteous judge," 2 Tim. iv. 8.
" The city of righteousness ." Zion, when purged and
purified, Isa. i. 26.
SABBATH, THE.*
It is observable how strictly the observance of the
320 SCKHTURE ITSELF THE ILLUSTRATOR.
Sabbath was enjoined upon Israel, and how it was
specially fenced against what might have seemed
lawful exceptions. The Book of Exodus contains
repeated proofs -of this :
Exod. xvi 2330. In gathering the manna.
One would think that might have been an exception ; for
manna was the staff of their life ; and the time when it fell was
early, between five and six in the morning, so that they might
have gathered it betimes, without interfering with their Sabbath
worship ; besides which the manna fell at their very doors, and
it required no long journey to fetch it ; yet, for all this, they
were strictly forbidden to gather manna on the Sabbath, and for
but purposing to gather it God was very angry, ver. 27, 28.
Exod. xxiii. 10 12. In the sabbatical year.
When the whole year was the time of rest, they were in no
wise to diminish the regular observance of the weekly Sabbath.
Exod. xxxi. 12, 13. In the midst of their preparation
for the tabernacle.
The law of the Sabbath was again repeated, lest any might
think that this, being holy work, might lawfully break the n-.-t
of the " holy day."
Exod. xxxiv. 21. In earing time and harvest.
Exod. xxxv. 1 3. The command to " kindle no
fire" referred either to their own domestic purposes,
or to the fires needed for the preparation of the taber-
nacle.
Exod. xxxi 14, 15 ; xxxv. 2. The extreme se-
verity threatened against any violation of the Sabbath
very probably included, not only death by the civil
magistrate, but also the immediate stroke of God, un-
der certain circumstances, like that in Num. xv.
3236.
To which should be added Num. xxviii. 9, The
daily sacrifice, morning and evening, which was to
be doubled on the Sabbath-day. How exquisitely
SCRIPTUKE ITSELF THE ILLUSTRATOR. 321
sweet are some of David's psalms when far from the
tabernacle. St. John was an exile in the Isle of
Patmos when he was " in the spirit on the Lord's
day," and received the revelation of God's pur-
poses.
MEMORABLE SABBATHS. Some think that Noah
entered the ark on the Sabbath. It seems certain, in
any case, that the seventh day was observed within
that floating home. According to Greswell, both
John the Baptist and our Blessed Lord were born on
the Sabbath. The day of Pentecost is supposed to
have been on the Sabbath ; and St. John's vision in
Patmos, Rev. i. 10. Besides the several occasions
marked in the Gospels, and the Book of the Acts,
when Christ and the apostles preached on the Sab-
bath (see below), it was a memorable day for
Europe when Paul preached to the little band at
Philippi, and laid the foundation of the first church
in Europe, on the Sabbath day, Acts xvi. 12 15.
RETRIBUTION OF NEGLECTED SABBATHS. The
seventy years captivity in Babylon was the retribu-
tion of just judgment, because the land had not en-
joyed her Sabbaths, 2 Chron. xxxvi. 20 ; Lev. xxvi.
34, 35.
THE LORD JESUS." The Lord of the Sabbath,"
Mark ii. 28. Many things are noticeable as regards
the honour the Lord Jesus paid to the Sabbath day:
(1.) According to Greswell, our Lord was born
on the Sabbath ; circumcised on the Sabbath ; first
cleansed the temple; began His ministry at Caper-
naum ; came to Bethany before His passion on the
Sabbath day. (2.) It is observable how His custom
was to attend the synagogue service (Luke iv. 16),
even in those days of Jewish error and corruption,
(3.) Much of the day He spent in teaching, Luke iv.
15, 16, 31; vi. 6; xiii. 10, &c. (4.) In acts of
x
322 SCRIPTURE ITSELF THE ILLUSTRATOR.
mercy. It is observable how many of His miracle*
were wrought on the Sabbath day as healing the
man at the pool of Bethesda, John v. 10 ; the man
with a withered hand, Luke vi. 6 1 1 ; the blind
man, John Lx. 14, &c. (5.) Sometimes in social in-
tercourse, Matt. xiL 1 8 ; Mark L 29 31 ; Luke
xiv. 124.
It is observable how many disturbed Sabbaths our
Lord had ; how He was robbed of Sabbath peace by
the opposition and ill-will of His enemies. See Matt
xii. 214; Luke iv. 28, 29; vi. 711; John v.
1016; vii. 23; ix. 1416.
ST. PAUL, " as his manner teas, wont in unto them,
and three Sabbath days reasoned with them out of
the Scriptures." Acts xvii. 2; see Lx. 20; xiii. 5 14 j
xiv. 1 ; xvi. 1 3 ; xix. 8.
SALVATION.**
The different renderings of the Hebrew and Greek
words usually translated salvation, serve well to illus-
trate the Scriptural application of the word. They
are used in the sense of
Deliverance see 2 Kings v. 1 (Heb.) ; 1 Chron. L
14, marg. ; Ps. xviii. 50; xliv. 4; Isa. xxvi. 18.
(The Hebrew judges were called saviours or de-
liverers, which word is from the same root as Joshua
and Jesus. See Judges iii. 8, marg.)
Making whole used of the infirm and diseased in
body, Matt. vii. 21, 22 ; Mark vi. 56 ; Luke viii. 48;
see also the compound word, Matt. xiv. 36, "were
made perfectly whole."
Healing Health, Mark iii. 23 ; Luke vii. 3 ; viii.
26 ; Acts xiv. 9 ; xxvil 34 ; Ps. Ixvii. 2, the know-
ledge and grace of God, are beautifully expressed as
"thy saving health." Isa. lix. 17, "an nelmet of
salvation," is rendered in an old version, " a helmet
SCRIPTURE ITSELF THE ILLUSTRATOR. 323
of health." The Saxon word for saviour means " all
health."
Help, 2 Sam. xiv. 4, marg. ; Ps. iii. 2 ; xxii. 1 ;
xlii. 5 ; cxlvi. 3.
Welfare, Job xxx. 15, (Heb.)
Recovery from sickness, John xi. 12 (Greek).
Escaping danger, Acts xxiii. 24; xxvii. 43, 44;
xxviii. 1, 4.
Preserving, 2 Tim. iv. 18.
Victory, 2 Sam. xix. 12 ; xxiii. 10 12.
ZAPHNATH-PAANEAH, Gen. xli. 45. The meaning
of the name given to Joseph has by some scholars
been supposed to be, the saviour (or preserver) of the
age. Joseph was, if not a type, certainly a striking
illustration of the Saviour of the world.
MANY PROPER NAMES in Scripture bear the mean-
ing of salvation or deliverance, especially the names
Hoshea, which means, save thou ; which was changed
to Jehoshua and Joshua, i.e., Jehovah is salvation ;
or, as some take it, the Divinely appointed Saviour,
Num. xiii. 8 16. From this comes the blessed name
JESUS, Matt. i. 21, marg. Elisha and Isaiah both
mean, the salvation of God or Jehovah.
THE LORD JESUS is alike " the author," Heb. v. 9 ;
"the captain," ii. '10; and "the horn of salvation,"
Luke i. 69. The compassion of Christ, says one, in-
clines Him to save sinners ; the power of Christ
enables Him ; the promise of Christ binds Him.
SATAN.
FIGURES.
The serpent, Gen. iii. 11, 14; 2 Cor. xi. 2; Eev.
xii. 9, for subtlety.
A fowler, Ps. xci. 3, for cunning.
Birds, picking up the sower's seed, Luke viii. 5, 12.
A lion, 1 Pet. v. 8, for voracity.
324 SCRIPTURE ITSELF THE ILLUSTRATOR.
A dragon, Rev. xii. 9 ; xx. 2, for cruelty.
A sower of tares, Matt. xiii. 25, 39, for malice.
An angel of light, 2 Cor. XL 14, for deception.
A strong man untied, Luke XL 21.
A prince or ruler, Eph. iL 2 ; John xii. 31 ; xiv.
30; xvi. 11.
A liar, John viii. 44.
A murderer, John viii. 44.
The MEANINGS of some of the chiof TITLES of Satan
are descriptive of his character and work, Satan, the
adversary or enemy (closely allied in derivation to
the word sitnah hatred, Gen. xxvi. 21, marg.) ; the
Devil, or accuser, Rev. xii. 10 ; Belial, 2 Cor. vi. 16,
worthlessness, lawlessness; Abaddon and Apollyon,
the Hebrew and Greek for a destroyer, Rev. ix. 11.
SATAN. Both Genesis and Revelation record the
work of Satan, and in both the same character ap-
pears of the destroyer. Satan's nature is unchanged
from first to last. In the Revelation, it has been
observed, we read of three things especially in con-
nection with this name. We read of " the synagogue
of Satan," the " seat " or throne of Satan, and " the
depths of Satan," and these represent, Trench and
others take it, the Jewish, heathen, and heretical
antagonism of the last days to the Church, as ener-
gised by him.
SCRIPTURES, THE.***
EMBLEMS.
A lamp, lantern, light, Ps. cxix. 105 ; Prov. vi. 23.
A fire, Jer. xxiii. 29.
A hammer, Jer. xxiii. 29.
A sharp suord, Eph. vi. 17; Hcb. iv. 12.
A graft, James i. 21 (" the engrafted word.")
A glass, minor, James i. 23, 24.
Pure milk, 1 Pet ii. 2.
SCKIPTT7RE ITSELF THE ILLUSTRATOR. 325
The food of the soul, Jer. xv. 16. (See the heading
of Acts vi. in our authorised version).
THE INTENSE ESTEEM the saints have always had
for the Word of God is strikingly set forth by many
figures.
It is spoken of as sweeter than honey and the
honeycomb, Ps. xix. 10 ; cxix. 103 ; more valuable
than thousands of gold and silver, Ps. cxix. 72 ; xix.
10 ; more esteemed even than a man's necessary food,
Job xxiii. 12; as great spoil, Ps. cxix. 162; as a
lasting heritage, Ps. cxix. 111.
THE HONOUR put upon the Word by God Himself
may be very forcibly illustrated by the instance of
two separate books, one in each Testament.
In Deuteronomy we leara how Jewish thoughts and
Jewish laws were all to bo built upon this foundation,
e.g.
Chap. vi. 6 9. The words of the law were to be taught,
spoken of, and written before the Jews in the most conspicuous
places.
Chap. xvii. 18 20. A copy of the law was to be written out
by the king on his ascending the throne, and by him read and
observed as the rule of his life.
Chap, xxvii. 3 8. The words of the law were to be written
upon the stones set up in Mount Ebal, when they crossed over
Jordan.
Chap. xxxi. 10 13. The law was to be read publicly at the
end of every seven years, at the Feast of Tabernacles.
Chap. xxxi. 26. The book of the law was to be put in the
ark, to be a witness against Israel if they rebelled against God.
In the Ads of the Apostles, it is worthy of note how
all through, the Word of God is referred to as the
standard and embodiment of truth, as the basis of
the sermons of the apostles. (Cf. Peter's sermon at
Pentecost, ii. 16, 25, 34, on which it has been well
said, It is more noteworthy to find Peter making
Scripture the groundwork of his argument, because
now the Holy Spirit was poured out, and it was shown
326 SCRIPTURE ITSELF THE ILLUSTRATOR.
that this was not meant to supersede the use of the
written word) ; Stephen's address, vii ; Paul's, MIL ;
xvii. 3; James's, xv. 15, &c. It is remarkable to ob-
serve how the growth of the Church, and all mission
ary efforts are connected with the Word. They
preached the Word, the Word grew, &c. Chap, xix.
19, 20 gives one striking example of the triumph of
the one book over many.
QUOTATIONS from the Old Testament in the New
Testament. It is well to remember how frequently
our Lord and the apostles based their teaching on
Old Testament Scripture. Eight hundred and three
references are found on examination, of which two
hundred and fifty-five are from the Pentateuch ; only
four of the thirty-nine books are not referred to.
Also, it is very important to observe how the Holy
Ghost is spoken of as the speaker, in the quotations
from David and others ; and how the saints of each
dispensation seem to have made use of the Scriptures
as they had them in their day. The prayer of Jonah
(chap, iii.), and the song of Mary, and prophecy of
Zecharias, Luke i. 69 79, are based upon texts
quoted from former books of Scripture. See marg.
references.
EVEN IN HEAVEN the Word of God is referred to.
Cf. Rev. vii. 16 with Isa. xlix. 10; Rev. xv. 3 with
Exod. xv. 1.
2 Kings xxii. 13. What one copy of the Word may
do.
In the account of the history of the Reformation, in the days
of king Joftiah, we learn that it arose from one copy of the law
found (as many say, accidentally) in the Temple, by Hilkiah.
What a work that single copy did ! It brought to a sense of
rej>entance and duty the high priest, the Scribe, the King, the
people ; just as in later time* the Reformation, which shook all
Germany and Europe, may be traced to Luther's finding one
copy of the Bible in the monastery of Erfurth.
SCRIPTURE ITSELF THE ILLUSTRATOR. 327
Jude 3. " The faith .... once delivered unto the
saints."
A beautiful description of God's truth " delivered" not dis-
covered (man may discover science, God alone can deliver truth) ;
"delivered" once, and therefore not to be added to nor taken
from ; delivered " to the saints" and therefore to be received
with reverence, and kept with care, and searched with diligence.
2 Pet. iii. 16. The Scripture wrested.
A figure taken from a winch or hand-screw, forming a rack
for torture.
KEPT FROM THE PEOPLE. Is not the policy of
Popery something like that of the Philistines, who
would allow no smith in Israel, " lest the Hebrews
should make them swords or spears ?" 1 Sam. xiii. 9.
THE LORD JESUS. It is most important to observe
the honour our Lord put upon the Scriptures, not
only by His constant quotations from, and references
to, them, but by the authority with which He in-
vested them. See John x. 34, 35; v. 39; xvii. 17;
Matt. v. 17, 18; Luke xvi. 17; Mark xii. 36. In
His personal ministry, our Lord honoured the Word
of Truth from first to last. It was His sword in
temptation, His standard in teaching, the basis of
His first sermon at Nazareth, and the ground of His
reasoning with the Scribes and Pharisees ; and, when
hanging on the cross, the words of Scripture were on
His lips ; and, after His resurrection," beginning at
Moses and all the prophets, He expounded unto
them in all the Scriptures, the things concerning
Himself," Luke xxiv. 27 ; giving His full sanction to
the law, the prophets, and the psalms, i.e., to the
canon of Scripture, as received among the Jews, Luke
xxiv. 44. Even after His ascension, the Epistles to
the seven Churches are addresses delivered in His
name, the figures of which are based upon historical
allusions to the Old Testament histories.
328 SCRIPTURE ITSELF THE ILLUSTRATOR.
SELF-DENIAL-SELF-CONTROL. See Faith,
Trial of Liberality Mortification Unselfishness.
One of the first duties laid upon man was self-
restraint, and the first sin consisted largr-.ly in resist-
ing it " Self-denial," says Charnock, " is the great
gospel lesson."
MANY New Testament words bring out the duty
and nature of self-denial.
" Sober " " sober-minded."
" Temperance."
" Exercise " (or train discipline).
Abstain.
Not seeking self-pleasure or profit.
See Cone, for texts under those heads, all of which involve the
idea of self-restraint.
The two especial charges Christ laid upon His dis-
ciples,
"Follow me," Matt. iv. 1820; ix. 9; Luke ix.
5762.
" Take up thy cross " " daily." A charge addressed
on three different occasions, Matt, x. 38 ; xvL 24 ;
Luke xiv. 27.
It has been well Raid that the words, " take up thy cross,"
should be received in their natural, though sometimes trying
fulness. "Take up" "bear" "carry" implying cheerful
submission and ready self-sacrifice. We read, too, one says, of
taking up the cross, but not of laying it down. Cross-bearing
must be the Christian's life-work. That day is lost in whi^h
some cross (however trifling) is not taken up. *' True grace
will enable a man to step over the world's crown to take Christ's
(TOSH. " Brookt.
"ENDURE HARDNKSS as a good soldier of Jesus
Christ," St. Paul's charge to Timothy, 2 Tim. ii. 3.
It is especially observable how St. Paul speaks
throughout this Epistle (2 Tim.), in every chapter, of
the affliction and sufferings, if not persecution, which
all who " will live godly in Christ Jesus " must ex
SCRIPTURE ITSELF THE ILLUSTRATOR. 329
pect. See chap, i 8, 12 ; ii 3, 9, 10, 12 ; in. 11, 12 ;
iv. 58, 1618.
SELF-RESTRAINT is one of the true marks of a godly
spirit. So Job would keep a watch over his eyes,
xxxi. 1 ; David over his tongue, Ps. xxxix. 1 ; the
Psalmist over his feet, Ps. cxix. 101 ; St. Paul over
his whole body, 1 Cor. ix 27. It was the complaint
of Peter the Great, " I can govern my people, but
how can I govern myself 1 ?"
It was this arrow that pierced the hard conscience
of proud Felix. When Paul reasoned on " temper-
ance " (including self-control generally), it was then
that Felix, knowing his own unbridled life, "trembled "
before the prisoner at the bar, Acts xxiv. 25.
SELF-RIGHTEOUSNESS SELF- JUSTIFICA-
TION.***
SPECIAL TESTIMONIES against.
See Deut. ix. 4, 5.
Job ix. 20, 21, 30.
Prov. iii. 7 ; xii. 15 ; xiv. 12 ; xvi. 2 ; xx. 6 ; xxi.
2; xxx. 12, 13.
Jer. ii. 22, 35 ; vii. 4, 8 ; viii. 8 ; xiii. 22 ; xvi. 10.
St. Luke x 29 ; xvi. 15 ; xviii. 9 14.
The prophecy of Malachi is a true representation
of the Jews in their spirit of continued self-justifica-
tion, replying against God.
Self-righteousness is LIKE
The fig-leaf covering, which our first parents sewed
together, to hide their nakedness, Gen. iii. 7. Con-
trast the " coats of skins " which " the Lord God
made them," after, as is supposed, the first sacrifice,
ver. 21.
Filthy rags, " all our righteousnesses," Isa. Ixiv. 6 ;
our best works, in their fancied accumulation, all are
defiled and loathsome.
330 SCRIPTURE ITSELF THE ILLUSTRATOR.
A bed too short, and a covering too narrow; that
cannot be easy, safe, or sufficient, Isa. xxviii 20.
The light of afire emitting sparks, which serve but
to make the darkness visible, Isa. 1. 10, 11.
Is HATEFUL to God as a "smoke in the nose,"
Isa. Ixv. 5.
Luke xviii 13. "God be merciful to me a sin-
ner."
It was a shrewd remark of Luther's that, in his day, many
Belf-righteoua persons had become proud of their humility.
Many had learnt to use the Publican's prayer with the Phari-
see's spirit.
Rom. x. 3. " Going about .... have not sub-
mitted themselves."
Observe the striking contrast between the laboured efforts of
the self-righteous, " going about " trying every method to estab-
lish their own righteousness, and the blessed simplicity of
humble faith, "submitting" itself to the righteousness of God.
Phil, ill 4 7.
Observe the exchange the apostle made iu casting away the
many-coloured dress of fancied excellence for the simple robe of
the righteousness of Christ. The word here used, " I count all
things but loss," is that used when the mariners threw the
tackling and lading of the vessel overboard, Acts xviL 10 ; xix.
38.
Rev. iil 17, 18.
What men say, and what Christ says. Man's pride, and
Christ's call to humility.
Matt, vil 22 ; xxv. 44.
Man's self-justification up to the last. Even " in that day "
the sinner is represented as unaluvshed.
SEPARATENESS of HOLY PERSONS and HOLY
THINGS.
ILLUSTRATIONS.
ISRAEL were designed to N? a separate people. (1.)
Cf. their history. The call of Abraham ; Gosheu's
SCRIPTURE ITSELF THE ILLUSTRATOR. 331
light in Egyptian darkness ; the wilderness ; Canaan ;
and ever since, to the present day ; like the gulf
stream in the wide ocean, distinct and distinguish-
able, Israel has been a distinct people, " not reckoned
among the nations," Num. xxiii. 9 ; Exod. xxxiii.
16; Lev. xx. 24; 1 Kings viii. 53. (2.) Of. their
institutions and marks of separateness, circumcision,
Gen. xvii. 10 14; fringes on the garments, Num.
xv. 38 ; phylacteries, Deut. vi. 8, 9 ; Nazarites, Num.
vi. 1 21, (the type of holiness and separation, see
111. Gath., 1st series, under holiness) ; Levites, Deut.
THE CHURCH is compared to a garden, enclosed,
barred off, and separate from the wilderness, Cant,
iv. 12, marg.
BELIEVERS are chosen out and separate from the
world, John xv. 19; xvii. 16; 2 Cor. vi. 14. See
World.
Ps. xviii. 1. Separated to the search for wisdom.
Eom. i. 1. " Separated unto the gospel of God."
SANCTIFIED. The common meaning of the word
is set apart consecrated to holy use. See in Cone.
how this idea is applied to almost every holy ordi-
nance. The Sabbath sanctuary first-Lorn priests
Levites vessels, &c.
THE PHARISEES assumed their title from the Heb-
rew word pharash, to separate, because they professed
to distinguish themselves by a stricter manner of life
than other men.
SERVICE OF GOD. See Dedication Obedience-
Zeal.
ILLUSTRATIONS of service.
The Ox, Ps. cxliv. 14; Ezek. i. 10; Rev. iv. 7.
The Levites, Num. xviii. 21.
332 SCR1PTURK ITSELF THE ILLUSTRATOR.
A faithful servant, Matt. xxiv. 45 ; xxv. 21 ; Luke
xix. 710.
Loins ffirded, ready for service, Luke xii. 35 ; 1 Pet.
i. 13.
Several SCRIPTURE NAMES denote consecration to
God's service, especially the name Obadiah. Twelvo
persons bear this name in the Old Testament.
The common Arab name Abdallab, has exactly the same mean-
ing, like our Scotch name Gttchrist, the servant of Christ, and
Gillies, the servant of Jesus. Abdool Messeh, the servant of
Christ, was a convert in our Indian Missions, whose touching
history is well known to many.
The SERVANT OF GOD. It is noteworthy how many
eminent saints have been marked with this honour
able title ! Abraham Jacob Moses (see obedience,
" as the Lord commanded Moses ") Caleb Joshua
Job David Isaiah Eliakim Zerubbabel
Daniel St. Paul St. Peter St. James St. John
Epaphras Timothy St. Jude, &c. In none is the
title better illustrated, than in the examples of Moses
and St. Paul. In the sense of instruments whom God
makes use of, Cyrus and Nebuchadnezzar are called
God's servants.
A MAN OF GOD. A title similar to that of a ser-
vant of God. Given chiefly to the prophets and
ministers of God, it belongs in a general sense to all
engaged in doing God's work.
The PRIEST'S office was given them as " a service
of gift," Num. xviii. 7. Cf. St. Paul's view of the
grace and trust given him, Eph. iii. 8 ; Phil. i. 29 ;
1 Tim. i. 11, &c.
The HAPPINESS of spiritual service. Love always
makes hard service easy. We have an example of
this in Jacob, Gen. xxix. 10 ; and in the Jewish ser-
vant, who loved his master too well to go out, Exod.
xxi. 5, 6. It is the saints' happiness on earth to
SCRIPTURE ITSELF THE ILLUSTRATOR. 333
serve the best of masters, and it will be their happi-
ness through eternity to be servants still, Rev. xxii. 3.
The OBLIGATION of service. Two illustrations are
given of this, the case of the Jewish servant, who
surrendered himself voluntarily to be his master's
servant for ever, in token of which his ear was to be
bored through with an awl, Exod. xxi. 5, 6 ; and in
the custom of staining or puncturing the master's
name upon the servant's hand or arm, as anciently
the slave bore the name of his master, the soldier of
his commander, the idolater of his idol-god, and as
now sailors sometimes stain their arms, Isa. xliv. 5.
The FELLOWSHIP of service. See Cone, under fel-
low-servants fellow-helpers fellow-labourers fel-
low-workers.
The REWARD of service. God promised a reward
to Israel generally, Exod. xxiii. 25 ; and even to un-
godly Jehu, for his special service, a reward is pro-
mised, 2 Kings x. 30. The case of Nebuchadnezzar
shows how none can serve God without full payment,
Ezek. xxix. 17 20. How much more may God's
true and believing people expect His favour ! See
John xii. 26 ; Col. iii. 24 ; Matt. xxv. 21 ; Luke xix.
16, 17. Observe, in the two last texts especially,
the proportion and measure of the reward " faithful
over a few things," made "ruler over many things ;"
"ten pounds," "ten cities."
The LORD JESUS was Himself the great pattern of
holy service. " The servant of God," He became in-
carnate in a servant's form ; and, in loving ministry,
He took up the servant's place, Phil. ii. 7, 8 Mark
x. 45 ; He claimed Isaiah's prophecy for Himself, Isa.
xlii. 1, 2; Matt. xii. 17, 18 (see also Isa. xlix. 5, 6;
Hi. 13). He was called by the Father, " My servant
David," Ezek. xxxiv. 23 ; xxxvii. 24 ; and " My ser-
vant the Branch," Zech. iii. 8.
334 SCRIPTURE ITSELF THE ILLUSTRATOR.
The Gotpd of St. Mark is the history of Christ especially as
the servant ; and it is a beautiful study to trace how it exhibits,
in every chapter, the activity, humility, promptness, and un-
Hanging zeal of Jesus. See the works of Do Costa, Jukes,
Marston, and others, on the Four Gospels.
SHEPHERD, CHRIST THE.
A beautiful figure applied to the Lord Jesus in all
the dispensations.
In the Old Testament, it is ancient as the days of
Jacob (himself a shepherd), Gen. xlix. 24. It is
used in David's psalm, Ps. xxiii. 1 ; and Asnph's, Ps.
Ixxx. 1 ; in Isaiah's prophecy, Isa. xl. 1 1 ; in EzekiePs,
xxxiv. 11 23 ; xxxvii. 24 ; and in Zechariah's, xiii. 7.
In the New Testament, it is still more plainly
claimed by Christ Himself, and referred to Him by
His apostles. See below.
It is remarkable that three epithets are prefixed,
which have respectively a peculiar force and signifi-
cance, when viewed in connexion with Christ's death,
His resurrection, and His second coming. The Lord
Jesus is spoken of as
The good Shepherd. So He calls Himself, John x.
11. One chief point in this passage is the reference
to Christ's death. Five times here our Lord declared
His death was His own voluntary act (ver. 11 18).
" That great Shepherd," Heb. xiii. 20, spoken with
reference to Christ's resurrection.
" The chief Slwplierd" 1 Pet. v. 4 ; referring to
Christ's appearing at the second advent.
Christ is " the Shepherd of Israel" Ps. Ixxx. 1 ; of
the whole body of the Church ; and " the Shepherd
and Bishop of souls" 1 Pet. ii. 25 ; of every indivi-
dual member of His flock. How beautifully is this
set forth in the shepherd's care for the one stray
sheep, Luke xv. 4 6 ; and in his tender care for the
weak and weary, Ezek. xxxiv. 16 ; Isa. xlix. 11.
SCKIPTURE ITSELF THE ILLUSTRATOR. 335
Micah's prophecy (chap. v. 2) is quoted in Matt. ii.
6, as referriug to the Messiah not only ruling, but as
the shepherd feeding his flock ; see marg. ; so Moses
is spoken of as "the shepherd," Isa. Ixiii. 11.
SIN.*** See Bondage Defilement.
FIGURES and ILLUSTRATIONS.
Leprosy, Lev. xiii. and xiv. Loathsome defiling
separating spreading incurable.
Physical disease. The blind lame deaf dumb
palsied withered bowed down ; doubtless our
Lord's miracles of healing such, were spiritual parables
of the cure of sinners.
Wounds bruises, Isa. i. 6; xxx. 26 ; Luke iv. 18.
Poison venom, Rom. iii. 13 ; James iii. 8.
Death, Eph. ii. 1 ; James i. 15 ; v. 20.
Burden, grievous and intolerable, Matt. xi. 28.
Slavery, as to the worst of masters, John viii. 34 ;
Rom. vi. 20; vii. 14; the drudgery, worse still, of
many lusts and pleasures, Titus iii. 3 ; 1 Kings xxi.
2025.
Captivity, such as in ancient times was marked by
cruelty and hardship, when captives were bound, and
often blinded, Isa. Ixi. 1. See Bondage.
Leaven, corrupting spreading, Matt. xiii. 33 ; xvi.
6 ; 1 Cor. v. 68 ; Gal. v. 9.
Debt, even to the utmost and most hopeless extent
the bankrupt's debt of ten thousand talents, Matt,
xviii. 24, 25.
Spots and stains crimson and scarlet dyed, Isa. i.
18 ; double dyed (as the Hebrew word for scarlet im
plies), Deut. xxxii. 5 ; 2 Pet. ii. 12; Jude 12 23.
Fountain of impurity, Jer. vi. 7.
Floods, Ps. xviii. 4 ; Rev. xii. 1 6.
Crooked perverse, Deut. xxxii. 5 ; Ps. cxxv. 5.
Cage, full of unclean birds, Jer. v. 27.
336 SCRIPTURE ITSELF THE ILLUSTRATOR,
Girdle, cleaving to a man, Jer. xiii. 10, 11.
Fine of Sodom, and grapes of Gomorrah, Dent.
\.\\ii. 32.
The old man; not called "old" for weakness and
decay (though Heb. viii. 18 is true of the believer) ;
but rather from antiquity, because inherited from
Adam, and also because pervading the whole of man's
fallen nature.
The body of sin, Rom. vi 6 ("body," as consisting
of many members, and all " instruments of unrighte-
ousness.") See the catalogue : hands lips tongue
throat feet, &c., Isa. lix. 3 7 ; Rom. iii. 1317.
The law of sin, Rom. vii. 25 the antagonistic prin-
ciple to the ruling power of grace ; the deliberate,
organised rule and system of evil, Ps. xciv. 10.
The reign of sin, Rom. v. 21.
The wages of sin, Rom. vi 23.
WORDS EXPRESSIVE of SIN. It has been remarked,
how rich the Hebrew language is in such synonyms ;
may not the same be said of most languages, our own
not least 1 The ordinary Hebrew and Greek words
include the ideas of missing the mark crookedness
deviating from the prescribed path lawlessness
rebellion, &c. Cf. the derivations similarly of our
English words : amiss abomination err fault
guilty evil or vile ill iniquity transgression
ungodliness wickedness mischief haughtiness
corrupt fro ward, &c., &c.
The intensity of evil ia sometimes set forth by some of these
expressive words being joined together, as " imiqnity, transgres-
sion, and sin," Exod. xxxiv. 7 ; Ps. xxxii. 1, 2 ; the iniquity of
sin, Ps. xxxii. 5 ; the transgression of sin, Lev. x vi. 21 ; the evil
of evil, Hosea x. 1 6 (marg. ) ; also by the intensified expressions
so frequently met with " the children of Israel have deeply re-
volted," Isa. xxxi. 6 ; "deeply corrupted themselves," Hosea
ix. 9 ; "altogether filthy," Ps. xiv. 3 ; "superfluity of naughti-
ness," James i. 21 ; " very wickedness," Ps. v. 9 ; " manifold
transgressions and mighty sins," Amos v. 12 ; full filled with
SCRIPTURE ITSELF THE ILLUSTRATOR. 337
mischief and evil, Acts xiii. 10 ; Horn. i. 29 ; 2 Pet. ii. 14 ; like
the man " full of leprosy," Luke v. 12.
The INFATUATED PASSION of sinners after sin is
similarly painted in the darkest colours : as where we
read of them " drinking iniquity like water," Job xv.
16 ; drawing sin " as it were with a cart rope," Isa. v.
18 ; running with swift haste after evil, Prov. i. 16 ;
vi. 18; revelling in lust, from which they "cannot
cease," 2 Pet. ii. 14 ; unable to sleep without doing
mischief, Prov. iv. 16; doing evil "day and night,"
Micah ii. 1 ; " with both hands earnestly," vii. 3 ; to
the utmost limit of their power, Jer. iii. 5 !
The DARK GROUPS of many sins included in one sad
list present a painful picture, which is often drawn.
See Matt. xv. 19 ; 1 Cor. vi. 9; Gal. v. 1921;
2 Tim. iii. 25 ; Titus iii. 3 ; Rev. xxi. 8.
Every sinner is a MORAL SUICIDE, see Num. xvi.
38 ; Prov. viii. 36 ; xx. 2 ; Jer. xlii. 20 (marg.) ; Hab.
ii. 10 ; Hosea xiii. 9.
Gal. iii. 22. " The Scripture hath concluded (shut
up) all under sin." (rA irdvra: "all things" not only
all men, but all things in all men), as John iii. 6 is not
" he," but " that which is born of the flesh is flesh."
1 John v. 19. " The whole world lieth in wicked-
ness" lulled in the fatal sleep without alarm.
1 John iii. 4 may be translated " whosoever is a
doer of sin is a doer of lawlessness, for sin is lawless-
ness."
Ezek. viii. 7 18. The unfolding of what sin is,
when clearly seen in its real deformity.
Judges ii. 11. " The children of Israel did evil in
the sight of the Lord" an expression which occurs
about fifty times, as a terrible aggravation of the evil
and danger of sin.
SIN, DECEIVABLENESS and UNPROFITABLENESS of.
See Blindness Hypocrisy Vanity.
338 SCRIPTURE ITSELF THE ILLUSTRATOR.
LIKE the vine of Sodom, Deut. xxxii 32, 33 fair
in appearance, but bitter as gall ; deadly " as the
poison of dragons and the cruel venom of asps."
Like a sweet morsel, Job xx. 12 14, which a man
rolls under his tongue, and holds in his mouth, to
enjoy its sweet flavour, till it presently turns to the
bitterness of gall, and he sucks the poison of asps.
Like honeyed words of lust, that end in bitter worm-
wood, Prov. v. 3, 4.
Like stolen waters, that lead to death, Prov. ix. 17.
Like bread of deceit, that fills the mouth with gravel,
Prov. xx. 17.
Like the vain toil of one who labours hard to earn
wages, and puts it into a bag with holes, Haggai
L 6.
Like the wild delirium of strong drink, that bites
like a serpent and stings like an adder, Prov. xx. 1 ;
xxiii. 32.
Prov. xiv. 12, 16, 25. "There is a way," &c.
The blind road. " Holiness ia sweet in the way and in the
end too ; wickedness is sometimes sweet in the way, but always
bitter in the end. Bithop Hall.
Prov. xii. 26. " The way of the wicked seduceth
them."
The mirage of life. The delusive appearance that cheats the
fainting traveller with bright hopes of fountains and shady
trees, and vanishes whilst he is still wasting his strength in the
weary chase. Ill-gotten gains seldom last. Remember Achan
and his wedge of gold. What profit was there in Naboth's vine-
yard to wretched Ahab ? in the thirty pieces of silver to miser-
able Judas! in Gehazi's talents ? in the rich fool's larns and the
rich man's purple ? The gilded bait of sin cannot long conceal
the hook Prov. xod. 6 ; 2 Pet. ii. 3.
Eph. iv. 22. "Lusts of deceit;" 2 Tliess. ii. 10
"all deceivableness of unrighteousness ;" Heb. iii. 13
" hardened through the deceitfulness of sin ;" 2 Tim
iii. 3; Titus iii. 3 "deceiving and being deceived."
SCRIPTUKE ITSELF THE ILLUSTRATOE. 339
SIN, PROGRESSIVE CHARACTER or
Is LIKE the leprosy, whether in a man's body or in
a house, characterised by a small beginning (Lev.
xii. 36), a steady growth, and fearful end.
Is like a canker or gangrene, 2 Tim. ii. 1 7, a morti-
fication in the flesh, spreading over the adjacent
parts, till death ensues, unless stopped by a timely
cure.
Is like a serpent's bite, a little puncture, hardly
visible, but large enough to admit the fatal poison.
Isa. v. 18.
It is a common saying among the rabbins, Sin is, at first, like
a fine silken thread, scarcely felt ; but the temptation strengthens
by habit ; the fine thread grows to the thickness of a cable or
cart-rope, which binds the unhappy victim with relentless
power.
Jer. ix. 3. "They proceed from evil to evil."
Hosea xiii. 2. " Now they sin more and more."
2 Tim. ii. 16. "They will increase unto more
ungodliness."
Isa. i. 5. "Ye will revolt more and more."
2 Tim. iii. 13. "They wax worse and worse."
Num. xxxii. 14. "An increase of sinful men."
Ps. i. 1.
The Book of Psalms, at the beginning, sets forth the down-
ward steps of sin. The ungodly (men regardless of God) soon
become sinners (the conscious and deliberate transgressors of
God's law), and end in being scorners (the defiers and scoffers
of all religion) ; thus, led by the syren lure of temptation, they
first walk, then stand, then sit, without alarm, in the road to
death.
Isa. Ivii. 8. " Thou hast enlarged thy bed."
Matt. v. 22. Observe the growth of unrestrained
anger. First felt, but silent ; then venting itself in
abuse, "Raca;" then in contempt, "thou fool."
2 Cor. xii. 20. Observe the growth of strife from
340 SCRIPTURE ITSELF THE ILLUSTRATOR.
half-smothered debates and secret envyings to open
tumults and unchecked quarrels.
1 Tim. v. 13. "Not only idle, but tattlers, also
busy-bodies."
It is seldom, indeed, that those who are idle are "idle only."
Idleness is often a btty thing ; " for Satan finds some mischief
still, for idle hands to do."
2 Pet. ii. 20. " The latter end is worse with them
than the beginning."
Apostasy, after partial illumination, brings the deepest dark-
ness ; as the eye is must dazzled in leaving a well-lighted room.
See Matt. xii. 45.
Jude 11. Observe the reckless course of sin
" gone " " ran greedily " " perished."
Jude 16. " Murmurers " (as it were, whisperers of
discontent in private); then " complainers," openly
expressing dissatisfaction ; " speaking great swelling
\vords of vanity."
Matt. xxiv. 12; Luke xviii. 8. As the wickedness
of the world grew from the creation to the Hood, till
the whole earth was filled with violence and guilt,
Gen. vi. 5, 11, 12, 13, so shall it be at the end,
before the second coming of the Lord.
EXAMPLES.
Our first parents, Gen. iii. The first sin was a true
foreshadowing of the fatal progress of tomptation,
listening looking taking tasting eating giving
excusing and defending.
Babel-builders, Gen. xi. 6. "This they begin to
do : and now nothing will be restrained from them."
Lot. A striking instance. He first chose the
neighbourhood of Sodom from selfish motives, Gen.
xiii. 10, 11, and pitched his tent towards it ; then he
soon came to dwell in Sodom, xiv. 1 2 ; then, worse
still, after having been driven out, and losing all he
had, he returned to dwell in it again ; and this second
SCRIPTURE ITSELF THE ILLUSTRATOR. 341
time he seems to have settled there, and become still
more intimately connected with the place, even catch
ing some of its evil spirit, in acting unjustifiably to
his own daughters, Gen. xix. 7, 8, 14.
Joseph's brethren. Envying a brother, planning to
kill him, covering their guilt by deceiving their
father.
Israel in the Wilderness. See Murmuring.
David, in his great fall, 2 Sam. xi., sloth lust
deceit adultery murder cruelty.
Peter's threefold denial, each more violent and ter-
rible than the former.
STEADFASTNESS. Contrast Backsliding Tem-
porary Unstable.
ILLUSTRATIONS.
A house built upon the solid rock, unmoved by floods,
and unshaken by storms, Matt. vii. 24, 25.
Pillars, the support of a building, Gal. ii. 9 ; cf.
the two pillars in Solomon's temple, Jachin (" He
shall establish ") ; and Boaz (" in Him is strength "),
1 Kings vii. 21.
Full-grown men of mature judgment and strong
will ; not weak children, easily " tossed to and fro,"
Eph. iv. 13, 14.
An anchor " sure and steadfast," well fixed in firm
moorings, Heb. vi. 19.
A wrestler standing firmly, Phil. i. 27, unmoved by
fear or opposition.
A soldier standing and withstanding, planting his
foot firmly, and maintaining his ground bravely, Eph.
vi. 13, 15.
A racer running with unfaltering patience to the
end of the course, Heb. xii. 1 ; Phil. iii. 14.
A traveller, still holding on his way, Job xvii. 9.
A little band of hardy warriors, " faint, yet pursu-
ing," Judges viii. 4.
342 SCRIPTURE ITSELF THE ILLUSTRATOR.
MANY EXPRESSIONS forcibly set forth the duty ami
privilege of Christian steadfastness. See Cone, under
abiding cleaving constant continuing fixed
grounded and settled patient persevering rooted
and built up standing settled established not
moved not weary immovable stand fast hold
fast, &c.
Psalm cxix. Comprehensive as Ps. cxix. is on so
many points of doctrine and practice, not the least is
its testimony to the subject of holy steadfastness.
Soever. 10, 11, 16, 21, 31, 51, 101, 102, 109, 112,
115, 117, 133, 141, 157, 1G5.
The Book of Proverbs. Let us not forget how
earnestly the wise man sets forth the importance not
only of seeking, but of retaining, wisdom. See chap,
i. 1015; ill 2; iv. 413; xxiii. 23, &c.
EXAMPLES.
The early patriarchs, Heb. xi. 15, 16.
Joseph, Gen. xlix. 23 25. " His bow abode in
strength," though for eighty years he was surrounded
by every temptation to worldliness and idolatry.
Caleb, Num. xiv. 24 ; xxxii. 12 ; Deut. i. 36 ; Joshua
xiv. 8, 9, 14, six records of the one gracious testimony,
he " followed the Lord fully."
Joshua, Num. xxxii. 12 ; Joshua xxiv. 15.
Ruth. A beautiful example of one who was "stead-
fastly minded," Ruth i. 18. Cf. the striking contrast,
"Orpah kissed her mother-in-law, but Ruth clave
unto her," ver. 14.
Josiah began to reign when eight years old, and
began to seek the Lord when ho was sixteen, and
reigned thirty-one years ; yet he " turned not aside
to the right hand or to the left," 2 Kings xxii. 1, 2.
Job, ii. 3 ; xxviL 5, 6.
Jotham, 2 Chron. xxvii. 6, marg.
David, Ps. xviii 21, 22 ; cviii. 1 ; 1 Kings xiv. 8.
SCRIPTURE ITSELF THE ILLUSTKATOR. 343
Daniel i. 8 ; vi. 10.
The three Hebrew youths, Dan. iii.
Mary Magdalene, one of the most devoted and
steadfast followers of the Lord. From the time ot
her being healed, she appears to have followed Him
constantly, ministering to Him of her substance ; and
she followed Him even to the last, when all forsook
Him, "last at the cross, and earliest at the grave."
The early Christians, Acts ii. 41 47.
Paul, Acts xx. 24 ; xxi. 13 ; xxvi. 22 (after twenty-
eight years' steady continuance in the faith. (Cf.
2 Cor. iv. 1 ; xi. 9.
Philadelphian Church, Rev. iii. 8.
The LORD JESUS, Luke ix. 51. " He steadfastly
set His face ;" a form of expression borrowed from
the Old Testament. See the LXX. Exod. xiv. 8 ;
Jer. xxi. 10 ; see 2 Kings xii. 17 ; Isa. 1. 7.
STRANGERS AND PILGRIMS. See Vicissitudes.
A life of pilgrimage has ever been the frequent lot
of the children of God. The carnal seed were the
first to build cities and develop kingdoms, see Gen.
iv. 17; x. 10. There were "dukes of Edom" when
Isaac and Jacob were "strangers" in the land, Gen.
xxxvi. 15 43 ; and xxxvii. 1.
ISRAEL'S WANDERINGS in the wilderness may be
taken as an illustration of the Church's history, Exod.
vi. 4 ; Lev. xxv. 23 ; see Num. xxxiii. for the list of
their encampments forty-two changes in forty years ;
and these, probably, are only named as being the
principal. The first place they stayed at was Suc-
coth, which means booths, an indication of the be-
ginning of their tent life.
IT should be studied, also, with reference to the
history, as an example not only of local changes, but
344 SCRIPTURE ITSELF THE ILLUSTRATOR.
a constant alternation of social and moral light and
shade one day at Elim, another at Marah.
The history of most eminent saints teaches the
same lesson.
THE BOOK of NUMBERS is especially the book de
scriptive of the Church's pilgrimage. If Genesis
speaks of election, Exodus of redemption, Leviticus
of access, Numbers treats of pilgrimage.
PALESTINE, PHILISTINES. These words are said
to be derived from the Hebrew palash, to wander ;
i.e., the land of sojourners, or the wanderers. The
name Falasshahs, applied to the Jews in Abyssinia,
means, in Ethiopic, exiles; .., the exiled Jews (who
profess to have settled there since the time of the
queen of Sheba).
THE FEAST of TABERNACLES was a feast designed
to keep in remembrance Israel's early pilgrim life,
Lev. rein 43. It is strange that from the days of
Joshua to those of Nehemiah (one thousand years),
this feast had been neglected, and so Israel missed
" great gladness," Neh. viil 1 7. But how happy it
must have been for those who had hung their harps
on the willows of Babylon, to find themselves beneath
the shades of the willows of Canaan !
EXAMPLES of pilgrim life.
Abraham, when first called by God to go forth
from his native home, "went out, not knowing
whither he went," how far, how long, Gen. xii. 1 ;
xxiii. 4; Acts vii 5; Heb. XL 8 10; and the only
land he acquired was a burying-place.
Jacob was for twenty years a lonely wanderer, con-
stantly subject to changes and trials, Gen. xxviii. ;
xxxi. 7 ; xxxil 7.
Moses, himself a stranger, imprinted the rriemory
of his own wandering lite upon his son Gershom,
SCRIPTURE ITSELF THE ILLUSTRATOR. 345
whose name means " a stranger here," Exod. ii 22,
marg.
David, the chosen king of Israel, was, for a great
part of his early life, a wanderer; and, after being
settled on the throne, he was for a time an exile.
Some of his sweetest psalms were written in his
wandering life.
The apostles and early Christians, scattered as they
were by persecution, Acts viii. 1 ; xi. 19, and by the
evangelistic nature of their mission, learnt much of
the discipline and usefulness of a Christian pilgrim's
spirit. One of the trials enumerated in St. Paul's
list, 2 Cor. iv. 11, is this, "no certain dwelling-
place."
The Lord Jesus Himself gave the pattern of pilgrim
life ; born at an inn, Luke ii. 7 ; having no settled
home, not even " where to lay His head," Matt. viii.
20 ; suffering hunger, Matt. iv. 2 ; xxi. 18 ; weary
with travel, John iv. 6 ; receiving subsistence from
the alms of His followers, Luke viii. 3.
STUBBORNNESS. See Rebellion Sin, Progress
of Affliction, Impenitence under.
FIGURES.
The wild ass untameable, Job xvi. 12 ; the figure
applied to Ishmael in the Hebrews. Cf. Gen. xvi 12.
A bullock resisting the yoke, Jer. xxxi. 18.
A dog returning to its vomit, Prov. xxvi. 1 1 ; 2 Pet.
xii. 22.
The horse and mule, Ps. xxxii. 9.
The deaf adder, Ps. Iviii. 4, 5.
It is observable how often, where the text of our
Authorised Version reads " imagination" the margin
changes it to " stubbornness" as Deut. xxix. 19; Jer.
iii. 19; vii. 24; xvi. 12; xxiii. 17; implying the
fixed determination of the stubborn heart " set upon
346 SCRIPTURE ITSELF THE ILLUSTRATOR.
evil ;" see Hosea iv. 8 ; Ezek. xxiv. 25 ; Ps. Ixxviii.
8 ; Eccles. viii. 11.
Deut xxix. 19. The insatiable self-will of "stub
bornness" (rourg.) " to add drunkenness to thirst."
1 Sam. xv. 23. The desperate wickedness of stub-
bornness. It is ranked with idolatry, the great sin
against God, punishable with death.
Ps. Ixviii. 21. " Such an one as goeth on still in
his trespasses."
Ps. Ixxviii. 8. " A stubborn and rebellious genera-
tion." Bead the whole psalm as a melancholy proof.
Prov. xxiii. 35. The stubbornness of the besotted
drunkard, " I will seek it yet again."
Prov. xxvii. 22. The obstinacy of the foolish man.
Of. xiii. 19.
Eccles. iv. 13. Old and obstinate. Cf. Ezek. xxiii.
43 ; " old in adulteries," 2 Pet. ii. 14.
Isa. ix. 10. The vain boast of Ephraim, " The
bricks are fallen down, but we will build with hewn
stone," &c.
Isa. Ivii. 10. " Wearied," but yet unhumbled.
Jer. ii. 25. " I have loved strangers, and after
them I will go."
Jer. viii. 5. "They hold fast deceit, they refuse to
return."
THEY WILL NOT. See Cone, under hear (cf. Pa.
Iviii. 4, 5) turn come, &<x
EXAMPLES.
Esau, Gen. xxviii. 69.
Pliaraoh, the very type of obstinate and continued
stubbornness and rebellion against God, relenting
only for a moment through fear, and then becoming
harder than before.
Israel, in their "stubborn way," Judges iL 19;
Deut. ix. 27 ; a "stiff-necked people," Exod. xxxii. 9.
The men of Ashdod persisting in setting Datron in
SC'RIPTUKE ITSELF THE ILLUSTKATOTl. 347
his place again, aftar he had fallen prostrate before
tfie ark, 1 Sam. v. 2 7.
Ahaz trespassing yet more "in the time of his
distress," and sacrificing to the gods of Damascus,
"who were the ruin of him, and of all Israel," 2 Chron.
xxviii. 22, 23.
Belshazzar, after all that had happened to his
grandfather, Nebuchadnezzar, Dan. v., after iv.
The proud Jews in Egypt, in the time of Jeremiah,
Jer. xliv. 15, 17.
The men of Zedekiah's time, 2 Chron. xxxvi. 17.
The men of our Lord's time, after He had purged
the Temple from their profanations, returning to
their courses again, John ii. 16; and Matt. xxi. 13.
TEMPORARY APPEARANCE OF RELIGIOUS GOOD.
See Profession Backsliding Hypocrisy Unstable.
IS LIKE
The morning cloud and early dew, which promise to
cool and refresh the earth, but leave no abiding
blessing, Hosea vi. 4 ; xiii. 3.
The rocky and thorny ground hearers, Matt. xiii.
2022.
The man from whom the unclean spirit went out, Matt,
xii. 43 45. Observe the difference marked between
going out and being cast out (ver. 28) ; in the one
case, the evil spirit returned with sevenfold power in
the other, it was as when Christ said on another occa-
sion, " Come out of him, and enter no more into
him," Mark ix. 25.
The sow once washed returning to its wallowing in the
mire, 2 Pet. ii. 22.
The husbandman who, having put his hand to the
plough, looked back, Luke ix. 62.
The five foolish virgins, Matt. xxv. 1 13.
EXAMPLES.
Israel, in many parts of their history, gave much
348 SCRIPTURE ITSELF THE ILLUSTRATOR.
promise of sincerity and zeal ; but alas ! it was only
like the blossoms of spring, as, e.g., about the giving
of the law. Three times they voluntarily and so-
lemnly promised obedience (before the law was given,
Exod. xix. 8 ; when it was given, Deut. v. 27 ; and
shortly after it was given, Exod. xxiv. 3) ; and yet
how soon were their solemn vows forgotten ! So, in
their repentance at Bochim, Judges ii. 1 5.
Saul, king of Israel, at first gave much promise of
humility and religious fervour ; but his prophesyings
were of little value, and he soon showed how ready
he was for evil, till he would have murdered David,
and even his own son Jonathan !
Ahab's humiliation, 1 Kings xxi. 27 29.
EzekieFs fiearei's, Ezek. xxxiii. 31, 32.
The Jews who flocked to John's baptism, Matt. iii.
1 9 ; John v. 35 ; " willing for a season to rejoice
in his light" (as it were to leap as children do round
a bonfire, so the Greek word means.)
Many of tJiose wlw came to Christ turned back (see
Profession), and even vast numbers of those who came
to see him die " smote their breasts and returned,"
Luke xxiii. 48 ; probably awe-struck, but not really
penitent. Transient convictions only harden the
heart.
THANKFULNESS. See Praise.
Our English word thankful is allied, from its Anglo-
Saxon derivation, to thinkful. To be thankful is to
be thoughtful or mindful of a benefit received.
JEWISH ORDINANCES.
The various feasts of the Jewish economy were
designed to teach the spirit of thankfulness and
praise, especially after harvest and vintage, and after
special mercies. The Feast of Weeks of Taber-
nacles the Peace offering of thanksgiving, Lev. vii
SCRIPTURE ITSELF THE ILLUSTRATOR. 349
11 15 the Drink offering, and others, all had this
meaning.
The TEMPLE SERVICE. It is to be observed that
there was special provision made in Solomon's temple
and in the second temple for the service of thanks-
giving, see 1 Chron. xvi. 4 6 ; xxiii. 30 ; 2 Chron.
v. 12, 13; and for the second temple, Neh. xi. 17;
xii. 8, 27, 31.
MEMORIALS of MERCY. A transient thought is too
mean for a standing mercy. How many beautiful
examples have we of the memorials, the saints of old
preserved of God's goodness : like Jacob's pillar, Gen.
xxxv. 14; Joshua's twelve stones at Gilgal, Joshua
iv. ; the golden pot of manna and Aaron's rod laid up
in the ark, Exod. xvi. 33; Num. xvii. 10 ; Heb. ix. 4 ;
the stone Ebenezer, 1 Sam. vii. 12; David's sword,
1 Sam. xxi. 9.
For EXAMPLES, see the Scripture Text-books. Note
especially
David a noble example of one abounding in
thanksgiving, see 1 Chron. xvi. 7 36 ; 2 Sam. vii.
18 29 ; his thankful spirit in preparing for the
temple, 1 Chron. xvi. 4; xxix. 10 16 ; and the sweet
effusions of " the spirit of praise" in his psalms.
Danwl, vi. 10. Not disheartened by danger, nor
deterred by terror, from continuing his service of
thanks. Can we doubt that this helped to sustain
his courage? even as Paul and Silas "prayed, and
sang praises" in the prison, Acts xvi. 25. No anti-
dote can be found more powerful to remove fear than
prayer and praise. Daniel had known their power
before, ii. 1923.
Paul. Thanksgiving is a lesson taught in all his
epistles. Out of fourteen, twelve begin with expres-
sions of thankfulness. In that to the Colossians are
six references to thankfulness in four chapters. In
350 SCRIPTURE ITSELF THE ILLUSTRATOR.
other epistles thanksgiving is often the outgush of a
full heart at the close of a long address, as liom. vii.
25 ; 1 Cor. xv. 57 ; 2 Cor. ix. 15.
The Lord Jesus on many occasions set the example,
Matt. xi. 25 ; Luke x. 21 ; Mark viii. G ; Matt. xiv.
19 ; John vi 11 ; xL 41 ; Luke xxiL 17, 19.
TREACHERY. See Deceit Hypocrisy.
COMPARED to
The kisses of an enemy, Prov. xxvii. 6.
A broken tooth, Prov. xxv. 19.
A foot out of joint, Prov. xxv. 1 9.
A. potsherd covered with silver dross, Prov. xxvi. 23.
An arrow shot out, Jer. ix. 8. "As the arrow of a
murderer." Blaney.
Pretended friendship, Lam. i. 2 ; Ps. xli. 9 ; Iv.
1215.
Fair words " smoother than butter" and " softer
than oil," Ps. Iv. 21 ; xxviii. 3.
Deceitful hospitality, Prov. xxiii. 6 8.
Wounds given in the house of a friend, Zech. xiii. 6.
LIKE Joab's hidden dagger, 2 Sam. iii. 27 ; xx. 9, 10;
see Judges iii. 20, 21 ; Absalom's deceitful feast,
2 Sam. xiii. 23 29 ; Ishmael's double mockery, Jer.
xli. 1 7 ; SanballaFs offer of friendship, Nch. vi 2 ;
Judas's hypocritical kiss, Matt. xxvi. 48, 49.
TRUST HOLY.*** See Faith Hope Providence
Waiting.
ILLUSTRATIONS of trust.
To ding. The original meaning of one of the
Hebrew words (naa) used for trust It is the word
used for a child clinging to its mother's breast.
To run for sJielter, the original meaning of another
Hebrew word (nor) ; see Ruth ii. 12, Hebrew.
SCRIPTURE ITSELF THE ILLUSTRATOR. 351
To lean upon, another Hebrew word, from which
the word Amen is derived.
(Our English word trust is akin to troth or truth.
Of. the words intrust, trustee, trustworthy. 1 )
See in Cone, under parallel words ; leaning rest-
ing relying staying confiding, &c.
Two FIGURES are given of holy trust.
The stability of Mount Zion, Ps. cxxv. 1.
The luxuriant growth of a tree by the waters, Jer.
xvii. 7, 8.
Ps. cxviii. 8. "It is better to trust in the Lord,
than to put confidence in man."
The middle verse of the English Bible. " It is a fact no less
singular than interesting, that the first verse in the English
Bible speak* of creation, the second of providence, and the last
of grace."
Ps. cxii. 7. " His heart is fixed, trusting in the
Lord."
Trust is strength ; daring to obey is preparing to receive.
TRUST MISPLACED. See Sin, Deceivableness of.
Is LIKE
A spider's web, Job viii. 14.
A broken tooth and foot out of joint, Prov. xxv. 19.
Parched heath in the desert, Jer. xvii. 5, 6.
A lie, Jer. xxviii. 15 ; xxix. 31 ; Hosea x. 13.
Leaning upon the Lord, when living in sin, Micah
iii 11; Isa. xlviii. 2 ; Jer. vii. 4.
Trusting in Egypt. Always the great snare ol
Israel from the first, though they were specially
warned against it, Deut. xvii. 16. It is compared
to trusting in a shadow, Isa. xxx. 2, 3 ; to leaning
upon the staff of a bruised reed, xxxvi. 6 ; Ezek.
xxix. 6, 7 ; see Isa. 1. 1 7 ; xxxi 1
1 The motto of the Weavers' Company combines the two,
" Weave truth w ; th trust."
352 SCRIPTURE ITSELF THE ILLUSTRATOR.
Trusting in Assyria, Jer. ii. 18 36.
See Cone, for objects of misplaced trust wealth
beauty friends bow and sword, &c.
Mammon, Matt. vi. 24 ; leaning upon. See Miches.
REJECTED CONFIDENCES, Jer. il 37 ; Hosea x. 6 ;
I.-; i. XX 5.
EXAMPLES.
Babel builders, Gen. XL 4.
Micah's confidence in the Levite, who deserted him,
directly he thought he could better his condition,
Judges xvii. 10; xviii. 20.
David wounded by the treachery of Ahitophel, Ps.
Iv. 12 14, and in his old age by the inconstancy of
Abiathar, 1 Kings i. 19, 25.
Benhadad, murdered by Hazael, who had been his
confidant, 2 Kings viii. 8 15.
Ahaz, distressed by the king of Assyria, to whom
he had given great treasures, 2 Kings xvi. 7 9 ; 2
Chrou. xxviil 20, 21.
Asa, relying on the king of Syria, 2 Chron. xvi 7 j
seeking to the physician, ver. 12.
UNBELIEF.** See Doubt.
Unbelief and disobedience. It is noteworthy that
one Greek word (dw0ew) stands for both. It is ren-
dered unbelief, Rom. xi. 30, 32 ; Heb. iii. 18; iv. 11,
&c. ; and disobedience, Luke i 17; Rom. x. 4; xi.
30 ; Eph. ii. 3 ; v. 6, c. In Eph. v. 6, Heb. iv. 11,
the two words are both given, in the text and in the
margin, so close is the connection between faith and
practice. (Cf. the similar moral in our word mis-
creant.)
Rom. iv. 20. " He staggered not at the promise
through unbelief."
An illustration of one effect of unbelief. Faith makes men
upright bold to stand ; steadfast in the truth. Unbelief i-.
SCRIPTUEE ITSELF THE ILLUSTRATOR. 353
as it were, a moral paralysis, causing the faithless to stagger
and fall.
Ps. Ixvi. 7. " Let not the rebellious exalt them-
selves."
The Prayer Book rendering gives a striking variation : " Such
as will not believe, shall not be able to exalt themselves." An
evidence of the connection between unbelief and rebellion.
Matt. viii. 10; Mark vi. 6.
The only two things the Lord Jesus is said to have marvelled
at, were the strong faith of a Gentile, and the strange unbelief
of the Jews.
Matt, xiii. 58 ; Mark vi. 5. " He did not " " he
could not" "do many mighty works there because
of their unbelief."
Markix. 22, 23. "If thou canst do anything . . ."
" If thou canst believe "
Mark xvi. 16. "He that believeth not, shall be
damned."
Man's sin disables the law from saving him ; unbelief dis-
ables even the Gospel itself.
Unbelief, always sinful, is doubly sad when found
in God's children. See the examples of Abraham,
Gen. xvii. 17 ; Moses, Num. xi. 21, 22 ; Zecharias,
Luke i. 20 ; Thomas, John xx. 25.
UNION WITH CHRIST. See Christ the Head.
FIGURES.
The vine and the branches, John xv. 4 7.
The foundation and the building, 1 Cor. iii. 10, 11 ;
Eph. ii. 20, 21 ; 1 Pet. ii. 5.
The head and the members of the body, 1 Cor. xii.
12, 27; Eph. v. 30.
A husband and wife, Eph. v. 23 33.
MANY EXPRESSIONS of much significance are em-
ployed to represent the spiritual union of believers
with Christ,
7.
354 SCRIPTURE ITSELF THE ILLUSTRATOR.
Christians are said to be
" In Christ" see Cone. ; as Rom. xvi. 7 ; 2 Cor
v. 17; xii. 2 ("a man in Christ"); partakers 01
Christ, Heb. iii. 6 ; married to Christ, Rom. vii. 4 ;
joined to Christ, 1 Cor. vi. 1 7 ; growing up into Christ,
Eph. iv. 15 ; abuling in Christ, John xv. 6 ; brethren
in the Lord, Phil. L 24.
So Christ is said to be " in us," Eph. iii. 17 ; CoL
L 27 ; Gal. iv. 19.
TOGKTHER WITH CHRIST.
The intimate and indissoluble union of believers
with Christ, is the golden band which runs through
every part of the believer's life.
" Dead with Him" (to the law the world and sin, &c.),
Rom. vi 8; they are "crucified" with Him, Gal. ii. 20;
" buried" with Him, Rom. vi. 4 ; " quickened " together, Eph.
ii. 5 ; " planted together," Rom. vL 5 ; "raited " together, Kph.
ii 5 ; CoL iii 1 ; "fitly framed together," Eph. ii. 21 ; made to
" sit together in heavenly places," Eph. ii. 5 ; tuffering with
Him, Rom. viii. 17 ; PhiL iii. 10 ; they "live" with Him, Gal.
ii 20 ; they are " complete in Him," CoL ii. 10 ; and shall for
ever " reign " with Him in His glorious kingdom, 2 Tim. ii 12 ;
Rom. vi 8 ; viii 17.
The same TYPES, FIGURES, and TITLES are in many
cases ascribed to the Lord Jesus and to His Church.
The golden candlestick doubtless represented Christ
as "the light of the world," Exod. xxv. 31. The
Lord Himself also referred the same figure to St.
John, as an emblem of the Church, Rev. i. 20.
"Israel" is applied to Christ as the "antitypical
Israel," Isa. xlix. 3 ; St. Paul uses it as designating
believers in Jesus, Gal. vi. 16.
Chrisfs own name is applied to the whole body 01
Christ's Church, 1 Cor. xii. 12.
" The Lord our righteousness," Jer. xxiii. 6 ; and
xxx iii. 16.
Many titles which are ascribed to the Lord Jesus
in the singular, are ascribed to His members in th
SCKIPTTJEE ITSELF THE ILLUSTRATOR. 355
plural. He is "the Branch" the " living Stone"
"the Son of God" the " Shepherd" the "King"
the " Servant," &c. They are made like unto Him
by virtue of a spiritual union : " He that is joined to
the Lord is one spirit," 1 Cor. vi. 17.
Acts ix. 4. " "Why persecutest thou me ? "
" The Head felt in heaven when the foot was trodden upon
on earth." See Col. i 24.
Heb. ii. 11. "He that sanctifieth and they who
.are sanctified are all of one."
One nature one family.
UNION OF SAINTS.** See Love Brotherly Love,
EMBLEMS.
The body, which having many members feeble and
strong less and more honourable is still "fitly
framed" and "compacted together," Eom. xii. 4;
1 Cor. xii. 1227; Eph. iv. 1316.
The family of the redeemed, militant and glorified,
Eph. iii. 15.
A loaf the emblem alike of Christ's natural body,
broken for us, and of the united members of Christ's
mystical body many, but united, 1 Cor. x. 17.
A temple formed of living stones, built up upon the
" living stone," Eph. ii. 21 ; 1 Pet. ii. 4, 5.
A flock, with many folds, under the great and good
Shepherd's care, John x. 16.
ILLUSTRATIONS of union.
The curtains of the tabernacle, linked together by
golden taches, that it might be " one tabernacle,"
Exod. xxvi. 1 11; xxxvi. 18.
The annual feasts of Israel helped largely to foster
the spirit of union.
The camp of Israel, gathered round the central
tabernacle, Num. ii.
356 SCRIPTURE ITSELF THE ILLUSTRATOR.
The one stick, which was the sign of the brother
hood of Ephraim and Judah, Ezek. xxxvil 19.
Christ's coat, " without seam, woven from the top
throughout," John xix. 23, 24.
EXPRESSIONS denoting the spiritual union of be-
lievers :
See Cone, under f ellowship agree " of the same mind "
" of one mind" " one spirit' " knit together" " builded to-
gether" "helping together" "striving together" joined
"perfectly together."
" Fellow-citizens" " fellow-heirs" "fellow-helpers" " fel-
low-labourers" " fellow-servant" " fellow-soldiers" " fellow-
workers."
" Union it strength." The Hebrew word for strength (S'PO
is derived from the verb to twist ; reminding us of the illustra-
tion of a twisted rope, the strength of many threads combined.
UNSELFISHNESS DISINTERESTEDNESS.
See Kindness Liberality Love Meekness Self-denial
-Zeal.
Enjoined and commended, Rom. xiL 10; xiv. 7,
13, 21 ; xv. 13 ; 1 Cor. x. 24 ; xii. 1427; xiii.
5 ; 2 Cor. v. 14, 15 ; Luke vi. 3235 ; xiv. 1214 ;
Phil. ii. 4 ; 1 Pet v. 2.
EXAMPLES.
Al/ralmm. Though the elder and chief, giving Lot
the choice of the land, Gen. xiii. 8, 9 ; refusing to
take " from a thread to a shoelatchet" of the spoil,
Gen. xiv. 22, 23. It is well to observe how so noble
a spirit was in each case rewarded, Gen. xiii. 14 18;
xv. 1.
Moses. We cannot but mark the entire absence of
all care to make provision for himself and for his
family in Moses ; even declining God's offer for his
own advancement, Exod. xxxii. 10, 32 ; Num. xiv.
1 1 19 ; also, his freedom from anything like jealousy,
Num. xi. L'G 29 ; see the testimony, Heb. xi. 24, 25.
Joseph. With all the money, cattle, and property
SCRIPTURE ITSELF THE ILLUSTRATOR. 357
that passed through his hands in Egypt, Joseph seems
never to have sought advancement for himself; nor
to secure places of rich emolument for his brethren.
Joshua divided the land to the tribes, but observe
how he waited till the end, till his own lot was fixed
and then he was content with Timnath-serah, a small
place of no note, in a rough, mountainous part of the
country, where he had to build or rebuild the city.
It was a humble portion for so great a leader, but it
was in his own tribe, and not far from Shiloh, where
the ark was ; and he sought no more, Joshua xix.
49, 50 ; xxiv. 30.
Gideon, declining the offer of royal dignity, Judges
viii. 22, 23.
Jonathan a beautiful example of unselfish love.
He knew that David was to supersede him in the
throne, yet there was no jealousy in his mind, 1 Sam.
xviii. 1 4 ; xix. ; xx.
David, 2 Sam. xxiii. 15 17; 1 Chron. xxi. 17;
2 Sam. xxiv. 22.
Solomon, 1 Kings iii. 5 13.
Elisha, 2 Kings v. 15, 16.
The pious Shunammite, 2 Kings iv. 1 3.
Daniel, v. 16, 17.
Nehemiah, v. 14, 15.
John the Baptist, John iii. 29, 30
The Apostles. It should not be forgotten, how en-
tirely free they were from seeking their own interests
in the organization of the early Church, Acts ii. 44,
45 ; iv. 34, 35. The choice of the seven " deacons,"
xvi. 1 6, apparently from the Grecians, the very
party in which the murmuring had arisen, is a not-
able instance. Cf. also Peter's poverty, iv. 6, with
viii. 1820.
St. Paul a noble example of unselfishness. He
never coveted riches, Acts xx. 33 ; but rather worked
for his own support, xx. 31 ; 1 Cor. iv. 12 ; '2 The PS.
358 SCRIPTURE ITSELF THE ILLUSTRATOR.
iii. 8; enduring hardships, privation, and perils,
2 Cor. xi 23 30 ; willing to sacrifice personal liberty
and apostolic right, if for the cause of Christ and the
good of souls, 1 Cor. viii. 13; ix. 1 23; x. 33;
2 Cor. xi. 7 12 ; xil 14, 16. See the noble yearn-
ings of his burning zeal, Rom. ix. 1 3 ; Phil. i.
18, 19.
Timothy, Phil, il 21, 22.
THE LORD JKSUS Himself the perfect example of
holy, unselfish love. See Zeal. John v. 30 ; vi. 38 ;
Acts x. 38 ; in the one great sacrifice of His life,
John xv. 13. Often weary in body, the Lord was
never weary of doing good ; to the last, in all the
extremity of the cross, He thought of others, John
xviii. 8 ; Luke xxiii. 34 ; John xix. 26, 27. St. Paul
gives a beautiful epitome of Christ's life, when lie
says, " even Christ pleased not Himself," Rom. xv. 3.
UNSTABLE. See Backsliding Double-mindedness
Temporary. (Contrast Steadfastness.)
EMBLEMS.
The wavfj of the sea, " driven with the wind and
tossed," James L 6 ; cf. Isa. Ivii. 20.
A reed shaken with the wind, Matt. xi. 7.
Children " tossed to and fro," with no firmness of
will, Eph. iv. 14.
Chaff, Ps. L 4. (The psalmist refers not to the
great day of sifting only, but to the present instabi-
lity and lightness of the ungodly,)
" Given to change" Prov. xxiv. 21 ; Jer. ii. 36 ;
" soon shaken" 2 Thess. ii. 2 ; " easily beguiled" 2 Pet.
ii. 14; "of doubtful (fluctuating) mind," Luke xii.
29 ; "carried about with divers and strange doctrines,"
Heb. xiit 9.
HISTORICAL ILLUSTRATIONS.
The fickleness of Israel throughout their history.
SCKIPTUKE ITSELF THE ILLUSTRATOR. 359
quickly " turning aside " to murmuring and idolatry.
Read Ps. Ixxviii. and cvi. as a sad epitome.
The Galatian Church, planted by St. Paul, at first
fired with the greatest enthusiasm, see iv. 14, 15 ;
yet " so soon removed " from the truth, i. 6 ; easily
"bewitched" or fascinated by the subtle power of
evil leaders, iii. 1 \ ready to turn again to Judaism,
iv. 920.
The fickleness of popular feeling, Acts xiv. 11 13,
and 19, 20; Acts xxviii. 4 6.
UPHOLDING.
Each person of the Blessed Trinity is referred to.
God the Father, Hosea xi. 3, as a parent tenderly
trains a child to walk ; see Ps. cxlv. 14.
God the Son, Heb. i. 3, " upholding all things ; "
Rev. ii. 1, "holding the seven stars." The same
Greek verb is used, Heb. ii. 16, and Matt. xiv. 31.
God the Holy Spirit, Rom. viii. 26. " The Spirit
helpeth our infirmities." The word means, takes
hold of with us, as when one helps another to carry a
heavy burden ; see the prayer, Ps. Ii. 10.
Cant. viii. 3. Leaning on the Beloved.
The strongest ivy cannot stand without a lean-to.
2 Cor. iv. 9. " Cast down, but not destroyed."
Cf. Ps. xxxvii 23, 24 ; Ixxiii. 2, 23 ; xciv. 18 ; Micah vii. 8.
See Cone, under hold up hold fast keep strengthen lift
up able not slip stumble fall, &c.
VANITY.** See Ambition Covetousness Pleasure
Pride (Downfall of) Riches Sin (Deceivableness
of}.
ILLUSTRATIONS.
Fading flowers, Isa. xxviii. 1.
Hasty fruit of summer, Isa. xxviii. 1 ; no sooner
discovered than gathered and eaten.
360 SCRIPTURE ITSELF THE ILLUSTRATOR.
Broken cisterns that can retain no water, Jer. ii. 23.
Perishing gourds, like Jonah's, iv. 6 10.
Reeds, easily bruised and broken, a vain support to
lean upon, Isa. xxxvi. 6.
Brooks in summer vanishing in the heat, dried up
when most needed, Job vi 15 17.
Cockatrice (marg., adders') eggs, Isa. lix. 5.
Spiders' trebs, Isa. lix. 5, 6.
Vapawr or breath, James iv. 14.
The mirage of the desert, Isa. xxxv. 7 ; the waters
that fail and cheat the traveller, Jer. xv. 18.
Wind, Prov. xi 29, inheriting; Eccles. v. 16, labour-
ing for; Hosea viii. 7, sowing. See Cone.
Feeding on ashes, Isa. xliv. 20; on husks, Luke
xv. 16 ; on wind, Hosea xii. 1.
Putting wages into a bag with holes, Haggai i. 6.
Labouring in the very fire, Hub. ii. 13. Ct. Isa. Ivii.
10.
Itejoicing in a thing of nought, Amos vi. 13.
Physicians of no value, Job xiii. 4. See Cone, under
vain. (It is marvellous how many persons and tilings
are spoken of as vain.)
The BOOK of ECCLESIASTES the sober judgment
of wisdom upon vanity the verdict repeated five
times, " Vanity of vanities ;" the very essence of dis-
appointment and vexation " all is vanity," chap. L
3, 14; iii. 19; XL 8; xii 8.
Gen. iv. 2.
Eve's first non she called Cain (possession) . the neoond AU-1
(a mist or vapour, i.e., vanity).
Ps. xxxix. 6.
The threefold vanity of this world the vanity of pomp, care,
riches ; and the verdict is related and expanded, ver. f>, 11,
" Verily (without doubt), every man at hU best ewtato (the
flower in its gayest beauty) is altogether (in totty) vanity." 'Tif
vain to look for substance from a world of shadows.
SCRIPTURE ITSELF TIIE ILLUSTRATOR.
See two striking texts, Job xv. 13; Jonah ii. 8.
To follow shadows must be a weary chase.
VICISSITUDES UNCERTAINTY and CHANGES
OF LIFE. See Strangers Vanity.
How strikingly we find this characteristic of man's
life marked in
(1.) Many of the most prominent characters of Scrip-
ture, even among God's eminent saints.
Cf. the histories of Job, Jacob, Joseph, Moses, Ruth, David,
Hezekiah ; most of the prophets, Isaiah, Jeremiah, Daniel ; the
apostles, nearly all of whom led wandering lives ; and, in the
end, according to history, died violent deaths.
(2.) The kings of Israel and Judah.
Saul raised unexpectedly from his father's house to the
throne ; anointed, rejected, after many changes dying in the
battle-field by his own hand ; Jeroboam, raised from being a
servant to be a king ; Manasseh, from a prison to a palace ;
Zedekiah, from a palace to a prison.
(3.) Some of the Books of Scripture.
Genesis describes the creation of the world, describes its de-
struction by the flood, the patriarchs' wandering, the chequered
history of Joseph and his family.
Exodus, the departing of Israel from Egypt.
Numbers, their constant changes and fresh removes, see chap,
xxxiii. ; forty-two removes in forty years, and probably not every
place named at which they pitched.
Ruth.
Psalms. " I do so like the ups and downs in the Psalms. "
A. L. Newton.
Ecdesiastes. Solomon's judgment, "time and chance hap-
peneth to all" See ii. 18 21 ; iii. ; v. 1317 ; vii. 14 ; ix.
11, 12 ; x. 6, 7 ; xi. 7, 8.
Gen. xxvii. 44. " Tarry a few days."
Eebekah's design for Jacob "a few days." So we propose.
But how was it ? The " few days " proved to be twenty years,
and Rebekah never met her exiled son again.
Gen. xxxv. 14 20.
Two pillars in the same chapter a pillar of mercy, and a
pillar of mortality.
362 SCRIPTURE ITSELF T11E ILLUSTRATOR,
ExocL L 8. "There arose up a new king over
Egypt, which knew not Joseph."
Ruth L 19." Is this Naomi ?"
Changed so much and so soon ! from Naomi (pleasantness)
to Marah (bitter).
Job. L xlii.
Could any history be more tragic ! The reverses of Job's
fortunes, from the most unbounded prosperity to accumulated
sorrow ; and then back again, from unparalleled calamity to the
full tide of restored prosperity.
Dan. ii. 49 ; iii
Shadrach, Meshach, and Abed-nego first promoted, then in
apparent certainty of death, then again promoted.
Acts xxvii. 6 ; xxviii. 11.
Two ships of Alexandria, in which St. Paul sailed. The one
was wrecked, the other had a safe and prosperous voyage.
Acts xiv. 11, 19 ; xxviii. 4, 6.
The uncertainty of popular feeling.
2 Cor. vL 5. " In tumults " " tossings to and fro,"
marg.
Even the best are, in this world's voyage, still upon the
waters, and must expect the rising and falling waves.
James iv. 14. " What is your life 1 ? It is even a
vapour."
A mist of the morning, an airy cA>ud, uncertain in its course
changing in its appearance, and transient in its duration.
VICTORY OF THE SAINTa
EMBLEMS.
Palm branches, Rev. vii. 9.
Crowns. See Crown.
Riding in triumph, as ancient victors were wont K>
do, leading their captives in chains, and scattering
incense and precious gifts in their triumphant pro-
gress, 2 Cor. ii. 14.
SCRIPTURE ITSELF THE ILLUSTRATOR. 363
Putting the feet upon the necks of vanquished foes,
as Josh. x. 24.
Treading under foot, as ashes, Mai. iv. 3 ; as the
mire of the streets, Micah vii. 10 ; Zech. x. 5. See
Ps. xlvii. 3 ; Rom. xvi. 20 ; Rev. xii. 1.
Sitting on thrones, Matt. xix. 28 ; Rev. xx. 4.
THE VICTORIES of ISRAEL over their many enemies
in the wilderness and in Canaan were, no doubt,
symbolical of the spiritual victories of Christ's Church
and people. See Warfare. Israel's victory was de-
signed to be complete and triumphant ; see Deut. vii.
24 ; xi. 22 25 ; Josh. x. 8 ; and it might have been,
Deut. ii. 36. It was only when their faith and courage
failed, that they were overcome.
SOME of the most wonderful deeds- have been
achieved by humble means, Moses' rod, Shamgar's
ox-goad, Samson's jawbone, Gideon's lamps and
pitchers, David's sling and stones ; so in the victories
of the saints.
ST. PAUL. Many noble apostrophes are found
in St. Paul's Epistles of the victories God's saints
obtain.
Rom. vii. 24, 25. The victory of Divine grace over indwell-
ing sin.
2 Cor. ii. 14. Our triumph in Christ over opposition to spiri-
tual work.
Rom. viii. 37. Our being made "more than conquerors"
over every impediment to "the love of Christ."
1 Cor. xv. 54 57 ; Isa. xxv. 8. Over the last enemy, and
"king of terrors."
To HIM THAT OVERCOMETH. See the rich and
blessed promises addressed to each of the Seven
Churches, Rev. ii., iii.
WAITING HOLY. See Rope Patience.
Described as waiting upon God, and waiting for
364 SCRIPTURE ITSELF THE ILLUSTRATOR.
God's mercy ; the waiting of devotion, and the wait-
ing of patience.
COMPARED to the waiting of
Servants for their master's eye, Ps. cxxiiL 2 ; for
their lord's return, Luke xii. 36.
Husbandmen for the early and latter rain, James
v. 7.
Those that stretch out the neck, anxiously looking for
some expected good, Rom. viii. 19 (Greek) ; waiting
till the "eye fails," Ps. box. 3; cxix. 82, 123; Isa.
xxx viii. 14.
Those who wait for the dawn of morning, Ps. cxxx. 5,
like travellers on the weary road ; the sick on their
bed of pain, Job vii. 4 ; or the priests and Levites in
their temple-watches ; or the city watchmen, waiting
to be relieved from duty.
Those that wait at the. Temple gates, Prov. viii. 34.
THE BELIEVER'S trustful and patient waiting upon
God is expressed in many ways.
" Commit thy work," Prov. xvi. 3 ; " thy ways "
" unto the Lord," Ps. xxxvii. 5; " cast (roll, marg.) thy
burden," Ps. Iv. 22 ; casting " every care," 1 Pet. v.
7, on Him ; resting, Ps. xxxvii. 7 ; staying, Isa. xxvi.
3 ; looking turning seeking calling expecting.
See Cone, under those and similar words.
Exod. xiv. 13. "Stand still, and see the salvation
of the Lord."
God's people are often called to "stand still ;" but it is not
lost time, if it be to see " the salvation of the Lord." Times of
seeming inaction are sometimes God's choice times of prepara-
tion for coming mercies. See the beautiful instance, Ruth iii.
18.
Num. ix. 15 23.
Waiting for the pillar of cloud to move. Observe how re-
gardless of time it was, " whether it were two days, or a month,
or a year ; " all was right that the Lord ordered.
SCRIPTURE ITSELF THE ILLUSTRATOR. 365
Ps. cxix. 84, " How many are the days (of wait-
ing) of thy servant ?"
It is not the intensity, but rather the duration, of trial, that
most wears out the patience of the saints, Dan. vii. 25.
Matt. xiv. 19. Waiting to be fed.
A picture of the obedience and expectation of faith. The
Lord commanded the people to sit down. There were no loaded
waggons, no well-spread tables ; they were only told to wait.
EXAMPLES of patient waiting in times of trial and
suspense.
Noah, a silent prisoner one year and ten days,
having had no pre-intimation how long his imprison-
ment was to last.
Abraham, kept waiting twenty-five years, after re-
ceiving the promise of a numerous seed; fourteen
years after the birth of Ishmael, till all human pro-
bability seemed gone, Gen. xvii. 1 7 ; xviii. 1 1 ; Rom.
iv. 1722.
Isaac, childless till sixty, after waiting twenty
years, Gen. xxv. 20, 21.
Jacob, childless till eighty-three, tried by twenty
years' exile ; but how beautiful were his last words,
Gen. xlix. 18.
Joseph, two years in prison, thirteen years till he
stood before Pharaoh, eighteen before his eyes be-
held his venerable father, see Ps. cv. 19.
Moses, eighty years before his mission began.
David, seven years after being anointed king be-
fore he received the throne of Judah, and other
seven more before he was made king of all Israel,
2 Sam. v. 15.
The little band waiting for the Lord's advent ;
Simeon " waiting for the consolation of Israel ;" Anna
speaking of Him to all who " looked for redemption
in Jerusalem," Luke ii. 25, 38 ; " Joseph of Arima-
thea," Mark xv. 43.
The impotent man at Bethesda, thirty-eight years of
366 SCRIPTURE ITSELF THE ILLUSTRATOR,
infirmity, and now waiting, almost hopelessly, at
Bethesda's pool. It was a gloomy prospect. The
angel came but once a year ; the time was uncertain,
and without previous warning ; and then he was
helpless, friendless, powerless ; still he waited, and
the cure came, though not as he expected.
The disciples waiting for Pentecost, a beautiful
lesson on waiting, Acts L 4. They were waiting in
an appointed place, for an appointed time, and upon
a certain promise. The early Church beautifully
called this week Expectation Week.
St. Paul had to wait eight or nine years from his
conversion till his special call to missionary work was
given, Acts xiii. 2.
The LORD JESUS, Himself an example of patient
waiting, waiting for the h'rst thirty years of His
earthly life in retirement, and then waiting for the
appointed " hour " of suffering and of victory.
WALKING HOLY.
See Cone, for the great variety of expressions which describe
the holy walk of saints, walking in the Lord in the light in
the truth, &c. And also similar expressions, Following the Lord
Running "the footsteps of the flock" step path way
feet, Ac.
There are three expressions used of the holy walk-
ing of believers
Walking before God, Gen. xvii. 1 ; said of Abra-
ham.
Walking with God, Gen. v. 24 ; vi. 9 ; Enoch and
Noah.
Walking after God, Deut. xiii. 4 ; Israel.
The figures remind us of the position of a child, a
friend, a servant, or of the stars and satellites revolv-
ing round a planet, sometimes seen before, sometimes
behind, and sometimes at the side, yet, in every case,
maintaining its due relation to the central orb.
SCRIPTURE ITSELF THE ILLUSTRATOR. 367
Gen. v. 24; vi. 9. Enoch Noah "walked with
God."
The beautiful description given of these two ancient and
honoured saints ; and, if we remember the days in which they
lived, and the few privileges they possessed, what a precious
testimony it is to exalted piety and calm and steady holiness !
Ps. xxvi. 1, 11. "I have walked .... I will walk
.... in my integrity."
The believer's steadfastness of holy walking.
Gal. v. 15. " If we live, .... let us also walk."
Does not this imply that walking in the Spirit is a higher
state than living in the Spirit ? All believers are presumed to
live, but to walk in the Spirit, is to give full evidence of life by
activity, and power, and progress.
Eph. v. 2 ; viii. 15.
St. Paul gives here three simple rules for holy walking
" Walk in love " " walk as children of light " " walk circum-
spectly."
WARFAKE SPIRITUAL. See Boldness Difficul-
ties Strength Victory.
FIGURES of Christian warfare.
Fighting, 2 Cor. vii. 5 ; Heb. xi. 34 ; 1 Tim. vi. 12.
" Fight the good fight of faith " (literally, " strive the
good strife, agonize the good agony") ; cf. 2 Tim. iv.
7 ; Col. i 29, Greek.
Pairing a good warfare, 1 Tim. i. 18.
The athletic contests, so common in ancient Greece,
to succeed in which the competitors exercised the
strictest self-denial, and underwent the most rigorous
training, 1 Cor. ix. 24 27.
Racing, 1 Cor. ix. 26 ; 2 Tim. iv. 7 ; Heb. xii. 1.
Wrestling, 1 Cor. ix. 26 ("every man that striveth
for the mastery " most probably refers to this), Eph.
vi 12.
Striving together, Phil. i. 29.
Resisting unto blood, Heb. xii. 4.
368 SCRIPTURE ITSELF THE ILLUSTRATOR.
Laying hold grasping the prize, 1 Tim. vi 12, 19.
THE WARFARE of ISRAEL in the wilderness and in
Canaan may be aptly regarded as an illustration of
the warfare of the Church of Christ, and of personal
Christian warfare.
The number and variety of their enemies, coming from every
quarter, Egypt, Amalek, Moab, Ammon, the Giants, Ac.
The ffreatneti of their power, as in the case, e.g., of Og, king of
Bashan, the huge giant, nine feet high, or more, with his sixty
walled cities, and many unwalled, " the land of giants," Deut.
iii. 1 1 4 ; of Sihon, king of the Amorites, " whose height was
like the height of the cedars, and he was strong as the oak,"
Amos ii. 9 ; and others.
The victory, promised and often obtained by Israel, Deut. i.
7, 8, 21 ; iii. 2 ; Josh. L 3, 6 ; gained when they went forth in
faith, lost when they gave way to unbelief, or were under the
power of unpurged sin.
" Jehovah-nissi," the Lord my banner, Exod. xvii
15 (marg.), 16.
The name of the altar Moses built, after the first victory
Israel gained.
" The sword of the Lord and of Gideon" Judges vii. 1 8.
Fighting in faith ; putting faith in God first. See Ps. cxliv.
3, 6, 8, 14 ; ix. 6.
David's sling and stone, 1 Sam. xvii.
The whole conflict of David, the stripling with Goliath the
giant, is an admirable illustration of the "holy war." The
heading of the chapter says, " Without armour, armed by faith,
he slayeth the giant."
CONSECRATED ARMOUR. The Christian fights with
consecrated armour. "The whole armour of God"
is provided to every part of the body but the back,
Eph. vi 10 19; "the armour of light," Rom. xiii.
12 ; "the armour of righteousness on the right hand
and on the left," 2 Cor. vl 7.
WARNINGS. See Affliction, Impenitence under.
God seldom strikes but He first warns. The flash
SCRIPTURE ITSELF THE ILLUSTRATOR. 369
is seen before the shot. And to the wise, premoni-
tions are premunitions; forewarned forearmed.
ILLUSTRATIONS.
The bow bent before the arrow is discharged, Ps.
vii. 12 ; xxi. 12.
The sword sharpened and pointed before the stroke
is inflicted, Ezek. xxi. 9 15.
The axe laid to the root of the trees before the arm
is lifted up to. strike, Matt. iii. 10.
NOTABLE WARNINGS.
Sodom and Gomorrha, Jude 7; Lot's wife, Luke
xvii. 32 ; Miriam, Deut. xxiv. 9 ; Korah and his com-
pany, Num. xxvi. 10.
Absalom's pillar, 2 Sam. xviii. 18, which, though
reared to be a memorial of his name and honour, be-
came the memorial of his disgrace. The Jews used
always to cast a stone at it when they passed by, in
token of their abhorrence of his unnatural sin.
The ruins of fallen cities, palaces, &c.
The Jews in their dispersion, Rom. xi. 21.
Two FACTS are very noteworthy in connection with
the subject of Divine warnings.
(1.) The condescension with which God has gra-
ciously and repeatedly warned nations Churches
sinners, of approaching judgment ; as in the case of
Pharaoh the seven nations of Canaan Israel
Judah (see the prophecies from Isaiah to Malachi)
the seven Churches, &c.
(2.) The very few cases recorded in which such
warnings have stayed those who were bent on sin.
The Lord Himself warned Peter of his fall, and the
disciples of their desertion, and Judas of his treach-
ery ; Paul warned Felix ; yet, except in the case of
Nineveh, how few have heard the voice of warning
and escaped the danger threatened.
Mark xii. 12. " Our Lord's later parables appear
2 A
370 SCRIPTURE ITSELF THE ILLUSTRATOR.
to have been designedly made clearer than the earlier
ones ; so that even they who were most blinded by
prejudice could not fail to see their meaning ; they
were warned by Him even to the end." Bishop
Wordsworth.
WATCHFULNESS. See Waiting.
Angels are supposed to be meant by the title
"watchers," Dan. iv. 13, 17, 23.
The saints are commanded to uxiich, Matt. xxiv.
42 ; Mark xiil 37 j 1 Pet. iv. 7 ; v. 6 ; Rev. iii 2.
Evil men are, alas, too frequently melancholy ex-
amples of unwearying vigilance ! They " watch for
iniquity," Isa. xxix. 20; Ps. x. 8 10; xxxvii. 32;
Jer. v. 26 ; Hosea xiii. 7. See how keenly the
Psalmist ielt the watchfulness of his " observers" Ps.
v. 8 ; xxvii. 11 ; liv. 5 ; Ivi 2 ; lix. 10, margins ; like
Doeg and Saul ; or cf. the Jews lying in wait for
Paul, Acts ix. 25 ; xxv. 3 ; and even His enemies for
the Blessed Lord Himself, Luke xi. 54 ; xxii. 6.
Matt. xxvi. 41. " Watch and pray."
" Watchfulness without prayer is presumption ; prayer with-
out watchfulness is hypocrisy. By the first a man invades* God's
part in His great work ; and by the latter he neglects his own.
Prayer not assisted by practice is laziness, and contradicted by
practise is hypocrisy.'' South.
Matt. xiii. 25. "While men slept." Prov. xix. 16 ;
xvi 17, the need of watchfulness; Ps. cxix. 101;
xx xix. 1.
WEAKNESS INFIRMITY OF GOD'S PEOPLE. See
Inability.
See Cone, under faint feeble small infirmity
weak weary.
ILLUSTRATIONS.
A bruised reed a thing at the best pliable weak
SCRIPTURE ITSELF THE ILLUSTRATOR. 371
powerless to resist ; much more a reed when bruised
and drooping, Isa. xlii 3 ; Matt. xii. 20.
Babes little children, 1 Cor. iii. 1 ; xiii. 11 ; Heb.
v. 13 ; 1 Pet. ii. 2 ; 1 John ii. 13.
Lambs, Isa. xl. 11 ; John xxi. 15 (the word here
means little delicate lambs.)
Sheep, Ps. cxix. 176; Isa. liii. 6; John x. 14;
xxi. 16.
Doves turtle doves, timid and trembling, Ps. Ixxiv.
19; Hos. vii. 11; xi. 11.
Worms, Isa. xli. 14. "Jacob" in his low estate
" thou worm Jacob," feeble and trampled upon, yet
acknowledged by God " worms," but not vipers.
God's ; ' little ones," so called twice in Zechariah; xii.
8, xiii. 8 ; and four times in St. Matthew ; x. 42 ;
xviii. 6, 10, 14.
The lame and halting, Micah iv. 6 ; Zeph. iii. 19 ;
Heb. xii. 13.
Weak hands, hanging down, and feeble knees, (the
hands of action and knees of prayer), Isa. xxxv. 3 ;
Heb. xii. 12 (cf. Exod. xii. 12 ; 2 Sam. xvii. 2.)
Feeble-minded and faint-hearted, 1 Thess. v. 1 4 (lite-
rally, of little soul.)
Faintness without might, Isa. xl. 29.
The day of small things, Zech. iv. 10.
Old bottles and worn-out garments. The heading of
Luke v. in our English Bibles says, He " likeneth
faint-hearted and weak disciples to old bottles and
worn garments."
The lowest stage of the believer's groAvth, when faith
is " as a grain of mustard seed," Mark iv. 31 ; and the
seed of the Divine word has only brought "the blade,"
Mark iv. 28, or the state of thirty-fold fruitfulness,
Matt. xiii. 8.
The feeble and less honourable members of the body,
1 Cor. xii. 22, 23.
372 SCRIPTURE ITSELF THE ILLUSTRATOR,
The vessels of wood and earth in the " great house,"
2 Tim. ii. 20.
Every branch in the Fine, John xv. 1, 2. " The very
weakest, little, shivering, trembling tendril of the
living Vine is as secure as the Son of God Himself."
Krause.
A novice (Greek, one newly planted), 1 Tim. iii. 6.
Of GOD'S MINISTERS.
Earthen vessels of fragile clay, soon marred or
broken, 2 Cor. iv. 7.
Of the CHURCH. Very many of the emblems of the
Church are taken from mean and lowly things the
burning bush the vine dove black tents of Kedar.
FOUR THINGS may be noted in reading the histories
of God's saints. (1.) How many of the best of men
have been guilty of the worst of sins. (2.) How some
who are acknowledged as being saints are known to us
in the Old Testament chiefly by the record of their
falls (as Lot, Samson, Jonah.) (3.) How impartially
the sacred writers record their own sins. (4.) How
in some cases the woundings of sin, are followed so
beautifully by the records of the dealings of Divine
grace.
Ps. ciii. 14. "He knoweth our frame."
" In his utmost weakness, the fainting believer may feel as-
sured that he has the compassion of God the Father, Ps. ciii. 13,
14 ; the sympathy of God the Son, Heb. iv. 15 ; ii. 18 ; the help
of God the Holy Spirit, Rom. viii 26.
Rev. iil 8. " Thou hast a little strength."
A solemn word to the Philadelphia Church. (1.) Be thank-
ful for even " a little strength ;" see how the Lord takes know-
ledge, cf. 2 Chron. xix. 3 ; xxxiv. 27 ; Ps. i 6. (2.) BeAwmWerf
and stirred up " a little strength," and why not more T
Judges viii. 4. " Faint, yet pursuing."
Heb. xi. 34. " Out of weakness were made strong.'
The common and bletsed experience of God's feeble saint*.
SCRIPTURE ITSELF THE ILLUSTRATOR. 373
" The lame take the prey," Isa. xxxiii 23 ; and often even
" leap as a hart," xxxv. 6 ; cf. Acts iii. 8.
St. PAUL. None of his letters contain such fre-
quent allusion to weakness and infirmity as his two
Epistles to the Corinthians ; yet none are written in
a bolder style, none are more full of sympathy and
encouragement for the weak. Four times does the
Apostle express with unusual solemnity his determi-
nation to "glory" and "take pleasure" "in infirmi-
ties," 2 Cor. xi. 30; xii 5, 9, 10. See Cone, under
weak infirmities, for several and beautiful refer-
ences.
The LORD JESUS. What inexpressible precious-
ness there is in realising this part of the Lord's priestly
office ! He is ever ready to sympathise with His
people, and yet able to succour them in their infirmi-
ties. The word (Heb. iv. 15) is one of inimitable
beauty. The Greek is exactly unable to " sympa-
thise ;" our version has expressed it with the deepest
tenderness "which awnot be touched with the, feeling
of our infirmities." Cf. another text, 1 Cor. viii. 11,
" the weak brother, for whom Christ died ;" Rom.
v. 6, " when we were yet without strength (the same
Greek word) Christ died for the ungodly ;" Rom. xvi.
1 3. And yet, Jesus gently chides weak faith.
Four times in St. Matthew does the expression occur
as one of gentle remonstrance, " ye of little faith,"
Matt. vi. 30 ; viii. 26 ; xiv. 31 ; xvi 8.
WORLD, THE.
ILLUSTRATIONS of the world, especially as the snare
of the Church and the enemy of true godliness. From
the first, this has always been the Church's danger,
the want of separation and surrender of worldly
things.
Sodom was the world's great snare to Lot, when he
374 SCRIPTURE ITSELF THE ILLUSTRATOR,
forsook Abraham in his pilgrim course, to pitch to-
wards Sodom, and then to dwell and settle in the
guilty city. See Sin, Progress of.
Egypt was Israel's snare, from the time of their
leaving it all through their history. In the wilder-
ness they were often longing to go back, Exod. xvi. 3 ;
Num. xi. 4, 5, 18; xiv. 14; Neh. ix. 17. In the
time of their kings, they constantly sought help from
thence, and made alliances ; and much of their idola-
try was the result of what they had seen there, and
should have hated, as the people of the one true God.
The wilderness, through which Israel passed to Ca-
naan, is made the illustration of the world, Cant. iii.
6 ; v. 5.
The Canaanitfs, the original possessors of the land,
whom Israel was so slow to dispossess. We may
well compare the worldly compliance of too many
Christians of the present day, with Israel's treatment
of these cursed nations, see Judges i. 19 35. It was
deemed enough to allow those whom the Lord had
devoted to destruction to remain, and become tribu-
taries to Israel! "The Canaanites would dwell in
that land," ver. 28 ; " the Amorites would dwell in
Mount Heres," ver. 35 ; and Israel wjis content to
have it so !
Jericho, "the city of palm trees" and of fragrance
fair and pleasant ; another representation of the
world, which the Church is to conquer and over-
come.
Babylon the " gilded," see Rev. xvii. 4, margin, the
opposite to " Jerusalem the golden ;" the personifica-
tion of the last great apostasy ; the consummation of
worldliness and luxury combined with bitter hatred
to the truth of God, Rev. xvii., xviii.
See in Cone. " the spirit of the world" " the course
of the world" "the fashion of the world" " the
lust of the world" how "the prince of this world"
SCRIPTURE ITSELF THE ILLUSTRATOR. 375
reigns and rules through all, animating " the men of
the world" "the children of this world" "the
friendship of the world," &c.
Christ's people are " chosen out of the world "
"dead to the world" "crucified" "unspotted."
Their mission is to be " the salt of the earth ;" to
shine as lights of the world ; to " use the world as
not abusing (more literally, not over much using) it."
Our LORD'S TEACHING was all through one con-
tinued protest against the evil of the world. See this
especially set forth in the Sermon on the Mount and
throughout the Gospel of St. John, where "the world"
is generally found as opposed to the truth.
May we not take, as an illustration of sinful alliance with
the world on the part of God's servants, David's residence in the
court and camp of Achish ? See 1 Sam. xxvii. xxix. What
trouble and shame it brought upon him ; and how he was sus-
pected and discarded by the Philistines, who said, " What do
these Hebrews here ? xxix. 3. Read 2 Cor. vi. 14 16 ; Rom.
xii. 2 ; Jaines iv. 4.
WRATH DIVINE. See Curse.
Trace in Cone, under anger fury fierceness in-
dignation vengeance, &c.
FIGURES and ILLUSTRATIONS.
Burning heat. " Hot anger," Judges ii. 14, 20 ;
iii. 8; x. 7; "hot displeasure," Deut. ix. 19; the
anger and jealousy of the Lord smoking against sin-
ners, Deut. xxix. 20 ; " fiery indignation" (the terrible
anger of insulted mercy), Heb. x. 27. Cf. the fire OH
the altar that consumed the sacrifices ; the fire of the
last great day of the Lord.
The vintage winepress wine, used especially in
the Book of Revelation.
Vials "full of the wrath of God," Rev. xv. 7, 16 :
the concentration of Divine fury.
The cup of fury dregs of the cup of trembling,
376 SCRIPTURE ITSELF THE ILLUSTRATOR.
Jer. xxv. 15, 17; Zech. xii. 2; Rev. xiv. 10; xvi
19 ; xviii. 6.
" Vessels of wrath, fitted to destruction," Rom. ix. 22.
" Children of wrath" Eph. ii. 8. " Children" by
generation and by nature, inheriting and deserving
wrath ; born " children of Abraham," and yet " chil-
dren of wrath" till born again.
" The day of wrath," Rom. il 6 ; Rev. vi 17. (Ob-
serve how three times in Isaiah " the day of ven-
geance" is contrasted with "the year of the re-
deemed," xxxi v. 8 ; Ixi. 2 ; bail 4.)
"The wrath of God" revealed coming poured
out abiding filled up in its awful fulness upon the
ungodly. See Cone.
" The wrath of the Lamb." One of the most awful
words of Scripture ! Christ, " the Lamb of God,"
" slain from the foundation of the world," so gentle
tender meek ; yet in the day of terror full of wrath
and holy vengeance ! " The wrath of the Lamb."
The word must imply all the indignation of insulted
mercy and rejected love !
Now the LORD JESUS is the blessed Saviour "who
delivers us from the wrath to come," 1 Thess. i. 10.
Aaron, Num. xvi. 46 ; Moses, Ps. cvi. 23 : Phinehtis,
Num. xxv. 11, were faint illustrations of Him as
Mediator, turning away wrath.
YEARNING DIVINE. See Christ, Tenderness of
Love Divine.
GOD yearning over the sons of men.
Deut. v. 29. When He knew how soon Israel
would break their promise of obedience, see xxxii. 29.
Ps. Ixxxi. 13 16. When He looked back upon
their past rebellions, ver. 11, 12.
Prov. i. 2430 ; Ezek. xx. 36 ; Rom. x. 21. The
Lord condescending to plead with a gainsaying peo-
SCRIPTURE ITSELF THE ILLUSTRATOR. 377
pie, " calling" " stretching out the hand" " all day
long," &c., Isa. v. 4.
Isa. xlviiL 18; Ixiii. 15.
Jer. ii. 14, 21, 31 ; iii. 19 ; ix. 7 ; xxxi. 20 ; xliv. 4.
Hosea vi. 4 ; xi. 8.
The Lord Jesus, Matt, xxiii. 37 ; Luke xiii. 34.
The same pathetic words were addressed to Jerusalem
on two different occasions. Cf. also Luke xix. 43.
YEAES.
How many different kind of years we read of in
Scripture.
Years of weakness and sorrow, Eccles. xii. 1 ; Ps.
xxxi. 10; xc. 9, 10, 15; Isa. xxxviii. 15.
Years of visitation (severe judgments), Jer. xi. 23 ;
xxiii. 12 ; xlviii. 44.
Years of recommences, Isa. xxxiv. 8.
Years of rest, Lev. xxv. 5 ; and of release, Deut. xv.
1, 9 ; xxxi. 10; the seventh year.
Years of jubilee, Lev. xxv. 8 54; xxvii. 17, 18;
the representation of rest release liberty provi-
sion restoration; probably the special type and
shadow of millennial happiness.
Isa Ixi. 2. " The acceptable year of the Lord" most
probably alludes to this ; the special year of grace, when
debts were remitted, forfeited inheritances restored,
servants set at liberty, and general rest and peace
enjoyed. The year of jubilee commenced from the
day of atonement, Lev. xxv. 8 10. In Ezek. xlvi. 17
it is called " the year of liberty."
Year of the Lord's redeemed, Isa. Ixiii. 4. (Observe
the beautiful contrast between "the day of ven-
geance" and "the year of my redeemed" three times,
xxxiv. 8 ; Ixi. 2 ; Ixiii. 4.)
Years of forbearance, Luke xiii. 7. "These three
years."
378 SCRIPTURE ITSELF THE ILLUSTRATOR.
Years approbation, Luke xiii. 8. " Lord, let it alone
this year also" one year more of Divine patience
and mercy's pleadings, and then
Years of revival, Hab. iii. 2.
Years of death, Jer. xxviii. 16, 17. "This year
thou shalt die." " So Hananiah .... died the same
year in the seventh month."
YEAR NEW.
It is an interesting study to trace in Scripture how
many important events are connected with "Die first
day of Die first month."
Gen. viii. 13. The waters were dried up from the
earth, and Noah removed the covering of the ark.
Exod. xii. 2. The beginning of the year was trans-
ferred from September to March, in remembrance of
Israel's deliverance from Egypt, see xiii. 4. It is well
when we can mark a new era in our lives, from the
time of our new birth of the Spirit.
Exod. xl. 2, 1 7. The tabernacle was reared in the
wilderness.
Lev. xxiii. 23- 25. The feast of trumpets was to
celebrate the beginning of the civil year, as the pass-
over began the sacred year.
2 Chron. xxix. 17. At Hezekiah's instigation, the
priests and Levites began to cleanse and sanctify the
temple.
Ezra vii. 9. Ezra and a little company with him
started from Babylon for Jerusalem.
Ezra x. 17. Ezra and others completed the refor-
mation of putting away the "strange wives" which
had " increased the trespass of Israel. '
Ezek. xxix. 17. The kind message was sent
through Ezekiel, that Nebuchadnezzar should have
Egypt as his reward for service against Tyrus.
Ezek. xlv. 18. The directions for the prince's
cleansing the sanctuary at the opening of the year. .
SCRIPTURE ITSELF THE ILLUSTRATOR. 379
Ps. xc. The beautiful Psalm of Moses, sung in
the Protestant Churches of Hungary every New-
Year's day.
ZEAL. See Boldness Liberality Love Useful-
ness.
The radical derivation of the word zeal is well re-
presented by our English word fervent. The original
Greek reference is to intense heat (" like the Eng-
lish seethe by an onomatopoeia from the sound of
boiling water." Parkhurst.) The sect of the Zealots
(whence Simon Zelotes was called) took their name
from this their profession of extraordinary zeal.
We may gain many helpful illustrations of the fer-
vency of "spiritual zeal" by referring in Cone, to
some of the expressions used ; remembering that zeal
is not a separate grace itself, but an intensity of other
graces : as, e.g., when it is spoken of as
Fervency of spirit, Acts xviii. 25 ; Rom. xii. 1 1 ; of
mind, 2 Cor. vii. 7 ; of prayer, CoL iv. 12; James v.
16 ; of love, 1 Pet. i. 22 ; iv. 8.
Burning, Ps. xxxix. 3 ; Jer. xx. 9. Cf. " the bap-
tism of fire," Matt. iii. 11.
Pressed in spirit held as by a powerful vice-like
pressure, Acts xviii. 5.
Constrained, 2 Cor. v. 14.
Straitened pained with strong desire, Luke xii. 50,
margin.
Provoked, Heb. x. 24 ; literally with a paroxysm of
holy emulation.
Agony strong conflict of zeal, Col. i. 29; ii. 1 ; iv. 12.
Stirred up, Acts xvii. 16 ; 2 Tim. i. 6.
Consumed eaten up with intense desire, Ps. Ixix. 9 ;
John ii. 17.
Standing in the breach, Ezek. xiii. 5 ; as brave sol-
diers when a city is besieged. Cf. Ps. cvi. 23.
See in Cone, also references to the part the heart
380 SCRIPTURE ITSELF THE ILLUSTRATOR,
and heartiness have in the fervency of zeal " with
all the heart"" heartily "with all the might," &c. ;
and also under such words as diligently earnest
carefully instant forward run ready labour-
ing mightily.
EXAMPLES.
Moses, Exod. xxxii. 11 32; Ps. cvi 23.
fjgvi, Deut xxxiii. 9.
Phinehas, Num. xxv. 1113; Ps. cvi 30, 31.
Caleb, ambitious of danger even when eighty years
of age, Joshua xiv. 6 15.
Men of Zebulun and Naphthali, who jeoparded their
lives to the death, Judges v. 18.
David, Ps. Ixix. 9; 1 Chron. xxix. I it.
Elijah, 1 Kings xviii. 40; xix. 10.
Asa, 1 Kings xv. 12, 13.
Hezekiah, 2 Chron. xxxi. 20, 21.
Josiah, 2 Chron. xxxiv. 33.
Jeremiah, xx. 9.
Nehemiah, ii. 10 ; vi 3, 11 ; xiii. 8, 17, 28, <tc.
The Jews who rebuilt the wall of Jerusalem, Neh.
iil ; iv. 6, 21.
Esther, iv. 16 ; viii. 6.
Boanerges James and John, so called probably
from their glowing zeal, Mark iii. 1 7.
John Baptist, John v. 36 ; Matt. iii. 1 1 f>.
Apollos, Acts xviii. 25.
Aquila and Pri-scilla, Rom. xvi. 4.
Epaphras, Col. iv. 12, 13.
St. Paul one of the noblest examples of heroic
zeal for the gospel's sake. Cf. his fervency of prayer
(see Prayer) ; his glowing praise and thankfulness
(see Praise); his abundant labours, 1 Cor. xv. 10;
Acts xx. 18, 31 ; Rom. xv. 19, 20; 2 Cor. XL 23;
his willingness to sacrifice everything, Phil, iii, 8 ;
yea, even life itself, Acts xx. 24 ; Phil. ii. 1 7.
SCRIPTURE ITSELF THE ILLUSTRATOR. 381
How often are we struck with the evidences of the
Apostle's strong and deep vehemence of zeal; as when
we read that he was " pressed in spirit," Acts xviii.
5, 6 ; his spirit was stirred up (literally, in a pa-
roxysm), Acts xvii. 16 ; " constrained," 2 Cor. v. 14 ;
till many thought him mad with enthusiastic blind-
ness, Acts xxvi. 24; 2 Cor. v. 13. Read his own
almost unparalleled testimony, Rom. ix. 2 ; and the
catalogue of his service and sufferings, 2 Cor. xi.
23 30; remembering the martyrdom which he
gloried in expecting, 2 Tim. iv. 6 8.
THE LORD JESUS. How can this book be more
fitly closed than by pointing to Him the one pure,
holy example of sinless and unwearied zeal ! To
quote distinct proofs would be to write the history of
the Saviour's life. Let three short texts suffice for
an epitome of the whole. John iv. 34 " My meat
is to do the will of Him that sent me, and to finish
His work ;" John ii. 17 " The zeal of Thine house
hath eaten me up;" Luke xii. 50 "I have a bap-
tism to be baptized with, and how am I straitened
(margin, pained) till it be accomplished."
God grant that some into whose hands this work
may fall may be stirred up to do God's work anew :
that, by searching the Scriptures for themselves, they
may be increased in Divine knowledge, and filled
with devout zeal.
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