{"id":204,"date":"2026-02-13T21:33:59","date_gmt":"2026-02-13T21:33:59","guid":{"rendered":"https:\/\/our-creators-truth.clients-demo-website.com\/?page_id=204"},"modified":"2026-03-26T18:04:52","modified_gmt":"2026-03-26T18:04:52","slug":"rules-of-interpretation-2","status":"publish","type":"page","link":"https:\/\/our-creators-truth.clients-demo-website.com\/index.php\/rules-of-interpretation-2\/","title":{"rendered":"Rules Of Interpretation"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"204\" class=\"elementor elementor-204\" data-elementor-post-type=\"page\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-c4f23fd elementor-section-stretched elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"c4f23fd\" data-element_type=\"section\" data-e-type=\"section\" 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Char\";\r\n\tmso-style-link:Footer;}\r\nspan.BalloonTextChar\r\n\t{mso-style-name:\"Balloon Text Char\";\r\n\tmso-style-link:\"Balloon Text\";\r\n\tfont-family:\"Tahoma\",sans-serif;}\r\n.MsoChpDefault\r\n\t{font-family:\"Calibri\",sans-serif;}\r\n.MsoPapDefault\r\n\t{margin-bottom:8.0pt;\r\n\tline-height:107%;}\r\n \/* Page Definitions *\/\r\n @page WordSection1\r\n\t{size:8.5in 11.0in;\r\n\tmargin:.3in .5in .2in .6in;}\r\ndiv.WordSection1\r\n\t{page:WordSection1;}\r\n \/* List Definitions *\/\r\n ol\r\n\t{margin-bottom:0in;}\r\nul\r\n\t{margin-bottom:0in;}\r\n-->\r\n<\/style>\r\n\r\n<\/head>\r\n\r\n<body lang=EN-US link=\"#0563C1\" vlink=\"#954F72\" style='word-wrap:break-word'>\r\n\r\n<div class=WordSection1>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:36.0pt;font-family:\"Monotype Corsiva\";\r\ncolor:#0070C0'>Biblical Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Times New Roman\",serif'>2\r\npage introduction <i>by Ela<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>The following gives <b>SOUND principles for Scriptural\r\ninterpretation<\/b> in <b>3 groups<\/b>:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>2 pages,<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>      <b>22 pages<\/b>      and\r\n   <b>112 pages<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>earthly father<\/b> said:            \u201c<b><i>I don\u2019t chew my\r\ncabbage twice!<\/i><\/b>\u201d  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>Heavenly Father<\/b> states        the same below:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n33:9<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>     <span\r\nstyle='color:#0070C0'>For <b><u>He spoke<\/u><\/b>, and <b><u>it was done<\/u><\/b>;\r\n<b><u>He commanded<\/u><\/b>, and <b><u>it stood fast<\/u><\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Malachi+3:6&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Mal. 3:6<\/span><\/b><\/a><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>      <span\r\nstyle='color:red'>\u201cFor I am <\/span><\/span><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>, <b>I do not change<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n89:34<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <span\r\nstyle='color:red'>\u201cMy covenant I will <b>not break<\/b>, <b>Nor alter the word<\/b><\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>  that\r\nhas gone <b>out of My lips<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Hebrews+13:8&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Heb. 13:8<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>   <\/span><a name=\"_Hlk136075967\"><b><span style='font-size:\r\n14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>Y<\/span><\/b><\/a><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>e<b>H<\/b>o<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#00B050'>shu<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>V<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>a<b>H<\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> <span\r\nlang=EN-CA>the Messiah is <b>the same<\/b> yesterday, today, and <b>forever<\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Proverbs+16:20&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Prov. 16:20<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>He who heeds the word wisely will find good,<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> \r\nand whoever <b>trusts in God<\/b>, happy is he.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Ecclesiastes+3:14&amp;version=NKJV\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:black'>Ecc.\r\n3:14<\/span><\/b><\/a><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>    <\/span><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>I know that whatever <b>Elohim<\/b> does, it shall be <b><u>forever<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>Not<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>hing<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> can\r\nbe <b>add<\/b><b>ed<\/b> to it, And <b><u>not<\/u><\/b><b><u>hing taken from it<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><span style='font-size:20.0pt;\r\ncolor:black'>There are    NO        Buts<i>!!!<\/i><\/span><\/b><span\r\nstyle='font-size:20.0pt;color:black'>    or  <b>What About<i>!!!<\/i><\/b>          <\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><u><span style='font-size:20.0pt;\r\ncolor:black'>No one<\/span><\/u><\/b><span style='font-size:14.0pt;color:black'>,\r\nnot Matthew, Mark, Luke, John, and especially Paul (where most of false\r\ndoctrine comes from by twisting his words) or any of the Old or New Testament\r\nwriters <b>can ever<\/b>change, <\/span><b><i><span style='font-size:14.0pt;\r\ncolor:red'>alter, <\/span><\/i><\/b><span style='font-size:14.0pt;color:black'>one\r\nword that is a <b><u>direct quotes<\/u><\/b> from our Heavenly Father or our Saviour,\r\n(Psalm 89:34) nor <\/span><b><i><span style='font-size:14.0pt;color:red'>one jot\r\nor one tittle from the law<\/span><\/i><\/b><span style='font-size:14.0pt;\r\ncolor:black'> (Torah of <\/span><a name=\"_Hlk136073120\"><b><span\r\nstyle='font-size:14.0pt;color:black'>Y<\/span><\/b><\/a><span style='font-size:\r\n14.0pt;color:black'>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b><\/span><span style='font-size:\r\n14.0pt;color:black'>).  Matt 5:17 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nclass=MsoHyperlink><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black;text-decoration:none'>Deut. 12:28   <\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>\u201c<b>Do what\r\nis good and right in the sight of <\/b><\/span><a name=\"_Hlk136076062\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>          <\/span><b><sup><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>32<\/span><\/sup><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'> You\r\nshall <b>not add<\/b> to it <b>nor take away<\/b> from it.\u201d <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>God said it!       I believe it!        That settles\r\nit!<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>Will you have a special trust in the <i><span\r\nstyle='color:red'>spoken<\/span><\/i> Word of God?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:10.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:18.0pt;font-family:\r\n\"Times New Roman\",serif'>(Yes I will!) <\/span><\/b><b><span lang=EN-CA\r\nstyle='font-size:18.0pt;font-family:Wingdings;background:yellow'>J<\/span><\/b><b><span\r\nlang=EN-CA style='font-size:18.0pt;font-family:\"Times New Roman\",serif'>              \r\n(No I won\u2019t.)  <\/span><\/b><b><span lang=EN-CA style='font-size:18.0pt;\r\nfont-family:Wingdings;background:aqua'>L<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:26.0pt;font-family:\r\n\"Times New Roman\",serif;color:#0070C0'>Scriptures <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>ONLY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>Let\u2019s read <\/span><b><i><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Isaiah 8:20<\/span><\/u><\/i><\/b><b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> <\/span><\/i><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>it\u2019s the <\/span><b><u><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>most<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> important <\/span><\/b><b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>text<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'> for <b>Sound Doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:8.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Isa. 8:20     <\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>To the <\/span><b><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>law<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'> <\/span><\/b><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(Strong\u2019s\r\n<\/span><\/i><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b>Torah<\/b>,\r\nthe first five books of the Bible, God\u2019s instruction manual for <b>Eternal Life<\/b>)\r\n<\/span><\/i><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>and to the <b><u>testimony<\/u> <\/b><\/span><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8584&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8584<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nrest of the Scriptures that testify to the Torah)<\/span><\/i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>if\r\nthey speak not according to this word, it is because there is <b><span\r\nstyle='background:yellow'>NO LIGHT<\/span><\/b><\/span><i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(<b>no truth<\/b>) <\/span><\/i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>in them<\/span><b><i><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>. <\/span><\/i><\/b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nabsence of <b><span style='background:yellow'>light<\/span><\/b> = <span\r\nstyle='background:lightgrey'>Darkness<\/span> = Satanic doctrine.)<\/span><\/i><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><u><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>All<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nEternal Life doctrine <u>must<\/u> come from the law<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b><span\r\nstyle='color:#0070C0'>Torah<\/span><\/b>, the first five books of the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Scriptures which\r\nare supported, amplified, and defined within the <b>testimonies<\/b> from the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>remainder the Old\r\nTestament or else <b><i><span style='color:#002060'>there is no light in <\/span><\/i>it<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>All studies must follow <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Christ\u2019s<\/span><\/b><b><span lang=EN-CA style='font-size:20.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'> example.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Luke 24:27<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'> <b><span\r\nstyle='color:#0070C0'>Beginning <\/span><\/b><span style='color:#0070C0'>at <b>Moses\r\n<\/b><\/span><i>(Always start at Genesis and the rest of the first 5 books of\r\nMoses, using \u201c<b>The Law of First Precedence<\/b>\u201d) <\/i><span style='color:#0070C0'>and\r\nall the prophets, <\/span><i>(The rest of the Old Testament)<\/i><span\r\nstyle='color:#002060'> He <\/span><i>(<b>Christ<\/b>) <\/i><span style='color:\r\n#0070C0'>expounded to them in <b>all the Scriptures <\/b><\/span><i>(This\r\nconfirms that all of the Scriptures are to be used) <\/i><span style='color:\r\n#0070C0'>the things concerning <b>himself<\/b>. <\/span><i>(One subject)<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Christ\r\nused <b>one subject<\/b> and <b>every text<\/b> in <b>all Scriptures <\/b>and came\r\nto <b>one conclusion<\/b>. It is very important to note that Christ used <b>only\r\nthe Old Testament to prove sound doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>When\r\nconfronted with the Satan, <b>Christ gave us an example<\/b> of <b>how we are to\r\nanswer Scriptural questions<\/b>; <b>we must<\/b> follow <b>His example<\/b> with:\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>It is written<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d scripture dictated by God or \u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Thus says God<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d quotes (<b><span style='color:red'>in\r\nred<\/span><\/b>).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nBible<\/span><\/b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nis to be understood as <b>literal<\/b> unless coercive <b>evidence suggested\r\notherwise<\/b>, e.g., <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>obvious\r\npoetic constructions, allegorical passages, literary figures of speech,\r\nprophetic <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>symbols,\r\nand typological structures.  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Biblical\r\ntruths can and should be <b>explained in simple language<\/b> that all people\r\ncan understand. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>One\r\nsaying of the Saviour must <b>not<\/b> be made <b>to destroy another<\/b>. We are\r\nto search its pages, <b>not<\/b> for proof to sustain <b>our opinions<\/b>, but\r\nin order to know <b>what God says<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nGolden Rule of Hermeneutics:<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Times New Roman\",serif'>\u201cIf the plain\r\nsense,              makes common sense,        seek no other sense.\u201d<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Some Basic Rules of\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>22 pages <i>by<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><a href=\"http:\/\/www.biblicalresearch.info\/page502.html\"><b><span\r\nstyle='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>http:\/\/www.biblicalresearch.info\/page502.html<\/span><\/b><\/a><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF INTERPRETATION<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                    <\/span><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             <b>4<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF FIRST MENTION                                                                                        5<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>INTERPRETATION AND\r\nAPPLICATION                                                                      6<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF DOUBLE REFERENCE                                 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF RECURRENCE<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>COMPARING SCRIPTURE WITH\r\nSCRIPTURE                                                             7<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>EXAMINING QUOTATIONS IN\r\nTHE LIGHT OF BOTH CONTEXTS                                 8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>HEBREW POETRY                                                                                                    9<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>SYMBOLIC LANGUAGE                                  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FIGURATIVE LANGUAGE                                                                                         10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>OBSCURE PASSAGES MUST BE\r\nINTERPRETED IN THE LIGHT OF PLAIN ONES            11<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>STUDYING THE EXACT GRAMMAR                                              <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE MEANINGS OF WORDS                                                                                    12<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE DIFFERENCE BETWEEN\r\nBIBLICAL AND PRESENT-DAY TERMINOLOGY                <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif;background:yellow'>HOW TO INTERPRET\r\nPROPHECY     <\/span><\/b><span style='font-family:\"Verdana\",sans-serif;\r\nbackground:yellow'>                                                                   <b>13<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FULFILLED PROPHECY<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>UNFULFILLED PROPHECY                                                                                        15<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICATION                                                                                 16<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICANCE\r\nPLUS A TYPICAL MEANING                                          17<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS\r\nAN APPLICATION<\/span><span style='font-family:\"Verdana\",sans-serif;color:black'>                                                       19<\/span><span\r\nstyle='font-family:\"Verdana\",sans-serif'>      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS A\r\nSUMMATION                                                           20<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>FOUR TYPES OF MESSIANIC PROPHECY                                                                  22<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-size:20.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>Rules\r\nof Interpretation    <\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>          <\/span><b><span\r\nstyle='font-size:12.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>112   pages<\/span><\/b><b><span\r\nstyle='font-size:16.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>      <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Index   <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                       <b>page\r\n25<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>THE\r\nGOLDEN RULE OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>SINCE the\r\nScriptures are <b>God-breathed<\/b> and are <b>very specific<\/b>, there is only\r\none way for us to arrive at the purpose which the Holy Spirit had in mind in\r\ngiving His message. <b>God said what He meant and meant exactly what He said<\/b>.\r\nIn order to understand the Scriptures, we must know the use of language: the\r\ngrammar, the specific meaning of words, and the fundamental laws of\r\nspeech\u2014especially the principles which are characteristic of the Scriptures.\r\nSince the space is limited for this discussion, let us look only at the most\r\nimportant and fundamental rules of hermeneutics, the most basic\u2014and indeed the\r\nall-inclusive one\u2014of which is the Golden Rule of Interpretation.<br>\r\n<br>\r\n<b>Christ<\/b> gave the <b>Golden Rule of conduct<\/b> which is &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>All\r\nthings therefore whatsoever ye would that men should do unto you, even so do ye\r\nalso unto them: for <span style='background:yellow'>this is the law and the\r\nprophets<\/span>&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'> (Matt. 7:12). This is a basic criterion in one's relation to his\r\nfellow-men. The Golden Rule of Interpretation is just as fundamental in the\r\nfield of the interpretation of language as our God's precept is in the realm of\r\nethics and conduct.<br>\r\n<br>\r\nOrigen, a great Christian scholar who lived during the latter part of the\r\nsecond and the first part of the third century of the Christian Era, came under\r\nthe influence of Greek philosophy in the form of Neoplatonism. He adopted some\r\nof the so-called principles of this philosophic system and evolved what has\r\nbecome known as the allegorical method of interpreting the Scriptures.\r\nAccording to this theory there is a spiritual meaning of the Bible in addition\r\nto that which is plain and obvious. Origen accepted the literal interpretation\r\nof the Word but claimed that in addition to it there was this hidden, spiritual\r\nmeaning. Everything to him was therefore allegorical. He read into the\r\nScriptures this so-called spiritual meaning and built up a mystical system of\r\ntheology. This method of interpreting the Word wrought havoc in the early\r\nchurch and started what is known as &quot;spiritualizing the Scriptures.&quot;\r\nIts baneful effects have been felt throughout the centuries. The Christian\r\nworld has never entirely freed itself from the tentacles of this heathen,\r\nsubjective approach to God's holy, infallible Word.<br>\r\n<br>\r\nThe only antidote to this vicious method of handling the Bible is the principle\r\ncalled the Golden Rule of Interpretation: When the plain, obvious sense of\r\nScripture makes common sense we are to seek no other sense. We are to stop\r\nthere and are not to read subjectively into the record something that is\r\nforeign to the context. The Word of God is spiritual and does not need our\r\n&quot;doctoring&quot; it in order to make it more so. If one man can read into\r\na given context his own ideas and claim that such is the significance of the\r\npassage, another can do the same thing and can read into the record his\r\nconception of its meaning. Whenever we adopt the spiritualizing method, we open\r\nthe floodgates to every type of speculation, suggestion, and theorizing. We\r\nmust not therefore go beyond the plain, literal meaning of the Scriptures\r\nunless the facts of the context indicate a deeper, hidden, or symbolic meaning.\r\nWhen therefore such evidence is lacking, one must positively accept the literal\r\nmeaning of the text. On the other hand, if there is absolute proof that the\r\nlanguage is, for instance, symbolic, then we are to interpret the given passage\r\nin the light of all the evidence, not only of the immediate connection, but in\r\nthe light of that which is found in parallel cases\u2014if there be such.<br>\r\n<br>\r\nBut suppose the plain, literal meaning does not make common sense. In that\r\nevent we may be assured that, since the Scriptures do not make nonsense, a\r\nfigurative or metaphorical sense is intended. Then we are to interpret such a\r\npassage in the light of the usage found in parallel cases. <br>\r\n<br>\r\nAlmost every word in all languages has not only a literal, primary, original\r\nmeaning but has derived connotations. For instance, in English there are listed\r\nas high as twenty-six meanings for a single word. This fact may be seen by a\r\nglance at an unabridged dictionary. Whenever the literal sense of a given word\r\ndoes not fit in with the facts of the connection, we are to select that\r\ndefinition which is in perfect accord and agreement with them. But in every\r\ninstance, let me emphasize, we are to take the primary, ordinary, usual,\r\nliteral meaning if possible.<br>\r\n<br>\r\nAn abridged statement of this most important rule is: &quot;When the plain\r\nsense of Scripture makes common sense, seek no other sense; therefore, take\r\nevery word at its primary, ordinary, usual literal meaning, unless the facts of\r\nthe context indicate clearly otherwise.&quot; This rule assumes that all truth\r\nharmonizes and that there are no discrepancies between accurate statements of\r\nfacts. But for those who wish the maxim stated in its unabridged form, I give\r\nit in the following words:<br>\r\n<br>\r\n&quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore take every word at its primary, ordinary, usual, literal\r\nmeaning, unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths, indicate clearly\r\notherwise.&quot; If anyone follows this criterion, in the spirit and letter of\r\nthe principle, he can never go wrong. On the other hand, if he fails to follow\r\nit, he can never be right. (May I suggest that the reader memorize and master\r\nthis rule in order that he may be governed thereby in all his study of the\r\nWord?) This principle is true, not only as it applies to the Bible, but also to\r\nany written document or oral conversation regarding any subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot;The\r\nlaw of first mention&quot; is another most important principle involved in the\r\nScriptures. What is meant by it is that the first mention of any fundamental\r\nword or institution usually presents the general conception of the subject and\r\nits use throughout Scriptures.<br>\r\n<br>\r\nAs an illustration of this law, I need only to call attention to the sacrifices\r\nthat were required by God from Cain and Abel. The very fundamental teaching\r\nconcerning atonement for sin, with all its implications, is found in these\r\nsacrifices, as recorded in Genesis 4. Once more, the promise and the covenant\r\nwhich God made with Abraham (Gen. 12:1-3) constitute the bold outline of all\r\nthat is involved in the divine plan which runs through the Scriptures. It\r\nbecomes therefore of paramount importance that one study words, doctrines, and\r\ninstitutions in their original, initial mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>INTERPRETATION AND APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>As we\r\nhave just seen in our study of the Golden Rule of Interpretation, we must seek\r\ndiligently, by the application of this standard, to ascertain the exact thought\r\nof the speaker or writer whose message is studied. When this is learned, we can\r\ndetermine whether or not there is involved in the discussion some fundamental\r\nprinciple. If there is such set forth in the given case, we are at liberty to\r\napply it to a similar situation; but, before we do, we must be certain that\r\nthere is an analogy justifying such an application. It is at this crucial point\r\nthat many mistakes are made. All too often efforts are made to see a spiritual\r\nlesson in a given scripture and, without due consideration, to apply it to\r\nanother case which only apparently is analogous.<br>\r\n<br>\r\nIf we are certain that we have discovered the fundamental, underlying principle\r\nin a given case, we are warranted in applying it to a like situation under\r\nsimilar circumstances; for one of the basic tenets of true science is that\r\n&quot;like causes under like conditions produce like results.&quot; My caution\r\nto everyone is that he be certain to discover the exact thought of the writer\r\nand that he be absolutely sure in making an application of the principle\r\ndiscovered to a similar situation. Such a procedure is legitimate and proper.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>There is\r\nwhat is known among Bible students as &quot;the law of double reference or\r\nmanifold fulfillment of prophecy.&quot; We find many applications of this\r\nprinciple.<br>\r\n<br>\r\nThe prophets constantly spoke of a local or current event, and, without giving\r\nany intimation of a change of scenery, began to describe a more remote and a\r\ngreater one, which by far transcended the situation which gave rise to the\r\nprediction. This principle might be illustrated by a stereopticon which gives\r\nthe dissolving effect. One picture is thrown upon the screen. Presently it\r\nbegins to fade and at the same time the dim outline of another begins to\r\nappear. By the time the first has faded, the second is in full view. The prophets\r\noften blended a prediction relating to the first coming of Christ with one\r\nforetelling the second advent. In such presentations the entire Christian\r\nDispensation is passed over.<br>\r\n<br>\r\nOne must master this rule if one is to understand the messages of the prophets.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A principle which obtains\r\nthroughout the prophetic word is that which is known by Bible students as\r\n&quot;the law of recurrence.&quot; According to the meaning of this phrase,\r\nafter the prophets made a statement relative to something in the future, they\r\noften gave a fuller discussion covering the same ground but laying the emphasis\r\nin a different place. The second presentation is but supplemental to the first.\r\nIt therefore clarifies the picture.<br>\r\n<br>\r\nAs an illustration of this principle, may I note Genesis 1 and 2? In chapter 1\r\nwe have a synopsis of the work of the six days of reconstruction. In chapter 2,\r\nhowever, the Holy Spirit gives a second discussion, especially regarding the\r\ncreation of man. The first account relative to this miracle is found in 1:\r\n26-31. In 2:7-25 is a second and a fuller description together with a record of\r\nhis residence in the Garden of Eden. These two accounts are not to be explained\r\nupon the basis advanced by the destructive critics\u2014that they came from two\r\nsources and are therefore contradictory\u2014but upon the sound, fundamental\r\nprinciple of the law of recurrence.<br>\r\n<br>\r\nAnother illustration of this important law is found in the prophecy of Ezekiel\r\n38 and 39, which foretells the invasion of Palestine by the nations\r\nconstituting the great northeastern confederacy. (For the full discussion of\r\nthis most important and timely theme, see the volume When Gog's Armies Meet the\r\nAlmighty.) In chapter 38 the prophet gives the full description of this\r\nstupendous world-changing event. In it he presents the general outline of the\r\nincidents that will at that time take place. In chapter 39 he simply covers the\r\nsame ground speaking of the identical affairs but laying emphasis on different\r\nthings. One must recognize that this duplicate account, given according to the\r\nprinciple of the law of recurrence, is but a second view of the one prediction.<br>\r\n<br>\r\nJohn, in Revelation 17, 18, and 19, follows this same law. In chapter 16 he\r\ngives the outline of events as they occur during the second half of the\r\nTribulation. When we reach the end of chapter 16, we are at the very close of\r\nthat period; but in chapter 17 he goes back to the beginning of this second\r\nhalf of it and speaks of the overthrow of Babylon the harlot. The facts of this\r\nchapter show that this interpretation is correct. Chapter 18 speaks of the\r\nliteral city of Babylon, which is destroyed at the end of the Tribulation. In\r\nchapter 19 we read of the marriage supper of the Lamb and Christ's coming all\r\nthe way to earth at the conclusion of the Tribulation. Thus, when John pens\r\nthese three chapters, after having given the outline of the second half of the\r\nTribulation in chapter 16, he is simply following the law of recurrence.<br>\r\n<br>\r\nThis is a most important law, which finds many applications throughout the\r\nScriptures. The Bible student should master this principle to the extent that\r\nhe can recognize an application of it whenever he comes across it.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God gave His Word as He wanted us\r\nto have it, and as He wanted us to study and teach it. An investigation of the\r\nScriptures shows that He only gave any portion of it as there was a demand for\r\nthe enunciation of some new principle or the reiteration and the augmentation\r\nof one that He had already revealed. A study of the life of God shows that He\r\noften repeated Himself. We are told that circumstances alter cases. After all,\r\npeople's experiences are more or less of a certain definite type. These and\r\nother facts show why it was necessary for God to repeat certain doctrines in\r\nsending messages to various people or groups of individuals. The biblical\r\nwriters, meeting a local and a similar situation, were forced to repeat many\r\nthings.<br>\r\n<br>\r\nFor instance, almost all the books of the New Testament either discuss, refer\r\nto, or at least hint at, the great fundamental teaching of regeneration of the\r\nsoul by the Spirit of God. It was necessary for each writer in meeting the\r\nsituation before him to refer to this fundamental spiritual phenomenon. To one\r\nperson or group it was necessary to discuss a certain phase of the doctrine; to\r\nanother the same writer presented a different aspect of the same teaching. On\r\none occasion, he stated it more fully than he did at another time. What is true\r\nof regeneration is also correct of the various teachings of the Word of God.<br>\r\n<br>\r\nIn view of these facts, we can see how it was that the inspired writers\r\ndiscussed the same subject. If a person is wishing to understand thoroughly any\r\none topic of the Scriptures, it becomes necessary for him to study what each\r\nwriter has said on the subject. He must, as far as it is possible, get all the\r\nfacts which called forth the explanation. Moreover he must study it in the\r\nlight of the facts of its context. When he has thus examined the various\r\npassages bearing upon a given question and has gleaned from each reference what\r\nis said, he can put all the information together and thus have a complete\r\npicture. It is therefore necessary for everyone to compare scripture with\r\nscripture. In following this principle he must be absolutely certain that he views\r\neach passage in its proper perspective. When he does so, he will see that one\r\naccount usually supplements another.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>EXAMINING QUOTATIONS IN THE LIGHT OF BOTH CONTEXTS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In the New Testament we see many\r\nquotations taken from the Old. Whenever we find in the New such a quotation\u2014if\r\nwe are not familiar with the passage\u2014we should immediately turn to the chapter\r\nfrom which it was taken. Then we should study the entire connection and be\r\ncertain that we get the drift of thought of the original writer. Speaking figuratively,\r\nwe must see the quotation in the original setting. When we have done this, we\r\nare to study the context of the New Testament in which this quotation is found.\r\nFrequently the application will throw light upon the passage in its original\r\nconnection and vice versa.<br>\r\n<br>\r\nOften we observe that a passage is applied in a certain way to something in the\r\nNew Testament; and, when we examine all the facts, we see that the thing to\r\nwhich it is referred by the New Testament writer does not fill out the complete\r\npicture set forth in the Old Testament connection. In this event we must\r\nconclude that the thing to which it is applied in the New Testament is but a\r\npartial and an incomplete fulfillment of the original prediction and that God\r\nin His own good time will fulfill the passage to the very letter.<br>\r\n<br>\r\nAs an illustration of this principle, I may call attention to such passages as\r\nIsaiah 13 and 14 and Jeremiah 50 and 51. These chapters give predictions\r\nconcerning Babylon and its being destroyed. When we look at the history of that\r\ncity, we see that it was never overthrown in the manner or to the extent as set\r\nforth in these prophecies. We do know from ancient history that it gradually\r\ndeclined in power and finally sank beneath the historical horizon. It was never\r\ndestroyed as was foretold. We who believe the Word of God must conclude that\r\nBabylon will yet be rebuilt and demolished just as foretold by these men of\r\nGod. This is confirmed by Revelation 18. I could give numerous examples of this\r\nprinciple, but these suffice. Let us therefore be careful in studying\r\nquotations that we examine both contexts and arrive at the definite, specific\r\nidea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>HEBREW POETRY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Thought-rhyme was the fundamental\r\nidea of Hebrew poetry. No effort was made at meter, verse, and rhyme as we have\r\nin modern poetry. What is Hebrew parallelism? The answer is this: Two\r\nstatements are made relative to a given matter, one of which is made by the\r\nselection of certain words. This or a similar idea is repeated by the choice of\r\ndifferent terms. The second, therefore, is supplemental to the first and\r\nbecomes a comment upon it. Sometimes one of the statements is in literal\r\nlanguage, whereas the other is more pictorial and graphic; but each supplements\r\nthe other.<br>\r\n<br>\r\nUpon this simple basis all Hebrew poetry was built. Contrasts were expressed as\r\nwe see in the Book of Proverbs, which is pure poetry. Frequently three parallel\r\nstatements, each supplementing the others, were employed. These fundamental\r\nconceptions were worked out by the poets and came to involve an entire\r\ncomposition such as one of the psalms. One must however understand this\r\nfundamental conception in order to comprehend the poetical books of the\r\nScriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>All peoples, both ancient and\r\nmodern, have symbols. The Hebrews had theirs. Those appearing in the Scriptures\r\nhowever are of divine origin. In fact, the Tabernacle and the Temple, with all\r\nof their ceremonial services, were typical or symbolic of the realities which\r\nwe have in Christ. That they had such a significance is set forth clearly in\r\nthe New Testament. The Book of Hebrews especially interprets the spiritual\r\nsignificance of the ritualism of the Old Testament.<br>\r\n<br>\r\nAs one examines the types and shadows of the Scriptures, one must be extremely\r\ncareful not to read into the sacred text something that is not there. A person\r\nwill do well if he takes as symbolic and typical only those things that are\r\nthus recognized by the inspired writers.<br>\r\n<br>\r\nUntold damage has been done from time to time by overly zealous people in their\r\nattempts to see a typical or a symbolic meaning in certain persons or things in\r\nthe Scriptures. The safest rule by which to be guided on this point may be\r\nstated thus: Recognize only those things as typical or symbolic which are thus\r\ndesignated in the Scriptures, and never give to any passage a typical meaning\r\nunless the Scriptures so indicate. To illustrate the point let us look at an\r\nexample or two. Joseph, we are often told, is a type of Christ. Isaac's taking\r\nRebekah as his bride is also a type of Christ's taking His bride, the church.\r\nWhat inspired writer gives any intimation to this effect? I have never seen\r\nanything in the Scriptures to warrant these positions. I admit that there are\r\nstriking similarities in the cases; but analogies are not equivalent to a\r\n&quot;thus saith God.&quot; We do well, therefore, to have scriptural authority\r\nfor whatever we say. One can, by allowing his imagination to run wild, see that\r\na certain person or thing in the Old Testament is typical of something in the\r\nNew. Another person, looking at the same thing, will see a different\r\nsignification. Thus there are untold possibilities of speculation and error,\r\nwhich are dangerous whenever there is not a &quot;thus saith God&quot; for a\r\ngiven position.<br>\r\n<br>\r\nGod has chosen certain things as symbols. For instance, beasts, as we learn\r\nfrom Daniel 7, are employed as emblems of world kingdoms. Whenever, therefore,\r\na beast is thus used in the Scriptures and the facts of the context show that\r\nit has this metaphorical sense, one must understand that it signifies a civil\r\ngovernment. God never mixes His symbols. Again, a pure, chaste virgin is used\r\nas a symbol of the true church. A harlot represents a false ecclesiasticism.\r\nGod has interpreted these symbols. Man should not attach any signification to\r\nthem other than that which was given by Him.<br>\r\n<br>\r\nI might further illustrate this principle by calling attention to God supper.\r\nThe loaf represents the body of Christ, whereas the fruit of the vine is\r\nsymbolic of His blood. Whenever we see these emblems, we know their\r\nsignificance and do not attempt to read into them any idea other than that\r\nwhich God gave them. Whenever we come to a symbol, we must therefore seek the divine\r\ninterpretation of the same and never deviate from that meaning.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FIGURATIVE LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The languages of all peoples seem\r\nto have begun largely with figures of speech\u2014at least primitive writing\r\nindicates this position. It is by comparison that we appreciate and understand\r\nthings. Thus figures have remained in our language and adorn it greatly. In\r\nfact, it is most difficult for us to speak without using some figures of\r\nspeech. The Bible is no exception. One must therefore know the common figures\r\nof speech and how they are used in order to understand what the biblical\r\nwriters meant.<br>\r\n<br>\r\nThe fact that a figurative expression occurs in a given passage is no warrant\r\nfor one's taking its meaning and forcing it upon another passage unless the\r\nfacts of the given context show that the same figure was used in a like manner.\r\nTo be more specific, let me call attention to the expression found in Ephesians\r\nregarding Christ's &quot;having cleansed it [church] by the washing of water\r\nwith the word&quot; (Eph. 5:26). This statement is figurative language. We must\r\nnot force this metaphorical sense upon another passage, which might in some way\r\nresemble this one passage, unless the facts of the latter context permit such\r\nan interpretation.<br>\r\n<br>\r\nLet us always bear in mind that figurative language, though ornate and\r\nbeautiful, stands for definite realities. It is therefore necessary for one to\r\nunderstand the figure and see the reality signified in order to comprehend the\r\nmessage wherever such usage is employed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>OBSCURE PASSAGES MUST BE INTERPRETED IN THE LIGHT OF PLAIN ONES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Whenever anyone sees that a\r\npassage is capable of more than one interpretation\u2014viewed in the light of all\r\nthe facts of the connection\u2014he must select that translation or explanation\r\nwhich accords with plain statements found in other portions of the Word when\r\nrightly interpreted. As an illustration of this principle, I may call attention\r\nto Psalm 45:6. &quot;Thy throne, O God, is for ever and ever ...&quot; In the\r\noriginal text of this statement there are only four words. Nevertheless, they\r\ncan be rendered grammatically to make four or five translations. By supplying\r\ndifferent words, the number of renderings can be multiplied. This thing has\r\nbeen done by certain ones who have been unwilling to accept the plain meaning.\r\nBut our one concern is, What did the psalmist have in mind when he by the\r\nSpirit of God used these words? One must study the entire psalm in order to see\r\nthe proper connection; then he must compare all the facts discovered with\r\nstatements found in other places which are capable of only one interpretation.<br>\r\n<br>\r\nIt is of utmost importance that one observe this rule. The assumption lying\r\nunderneath it is that all truth harmonizes. Whenever there are any seeming\r\ndiscrepancies, the trouble lies with our non-comprehension of the data, or lack\r\nof the facts.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>STUDYING THE EXACT GRAMMAR<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In the\r\nEnglish language there are eight parts of speech. These, taken together,\r\nconstitute language. Each of them has a definite, specific use and relation to\r\nother parts of speech. It becomes absolutely necessary, if one is to arrive at\r\nthe exact meaning of a word, that he know grammar, since each part of speech\r\nhas a definite purpose and since words likewise have accurate definitions. One\r\ntherefore must, if he is to arrive at the exact idea which the Holy Spirit had\r\nin mind, have an adequate knowledge of grammar and the meaning of words.<br>\r\n<br>\r\nBy conservative scholars, the grammatico-historical principle of interpretation\r\nis the only one upon which a person can afford to rely. What is meant by this\r\nterm? A person must acquire, if possible the historical data concerning any\r\nstatement in order to see it in its proper perspective. He must, therefore,\r\nknow the writer, the one to whom a document was sent, for what purpose it was\r\nwritten, and under what conditions in order to evaluate properly the message.\r\nHe must also know the grammar thoroughly and the significance of language. With\r\nsuch definite information in hand, one can, by the aid of the Holy Spirit,\r\nunderstand, as a rule, the message. I therefore accept the correctness of this\r\nmethod of exegesis.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE MEANINGS OF WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The\r\nstudent should have a good English dictionary at hand when he studies the\r\nScriptures\u2014unless he has an adequate idea of the vocabulary that is used in the\r\nBible. If a person will only look in an unabridged dictionary of the English\r\nlanguage, he will see that some words have many meanings or shades of ideas.\r\nThis statement being true, one must know these various definitions in order to\r\ncomprehend rightly the exact meaning of a given passage.<br>\r\n<br>\r\nThough I am speaking simply from the English point of view, all Greek and\r\nHebrew students know that the same principles apply with reference to the\r\noriginal text.<br>\r\n<br>\r\nWhenever a word does have a number of meanings, we must select that one which\r\nwill accord with all the facts of a given context, and which will not clash\r\nwith any other plain statement of truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE DIFFERENCE BETWEEN BIBLICAL AND PRESENT-DAY TERMINOLOGY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Our English dictionaries give the\r\ncurrent meaning of words as they are employed now by the best speakers and\r\nwriters. They also give colloquial usages. The Bible employs a certain definite\r\nusage that was current when the Scriptures were given. Words sometimes now have\r\na meaning entirely different from what they had when our translation was made or\r\nwhen spoken originally. For instance, a prophet was simply a spokesman from God\r\nwho delivered a message to the people. Sometimes he discussed things past; on\r\nother occasions, matters regarding things present in his day; and often those\r\nthings lying in the future. At the present time, the word,\r\n&quot;prophetic,&quot; as we have already noticed, is largely used with\r\nreference to future things. There are many changes that have taken place in our\r\nlanguage. This fact demands that we compare scripture with scripture in order\r\nto see the usage to which a term was applied then. We must not therefore read\r\nback into the Scriptures definitions of words as they are being used today;\r\nbecause, as stated, practices have been introduced and changes have been made\r\nwhich have definitely determined present-day usage. We cannot therefore afford\r\nto read back into the Scriptures ideas and definitions of words as employed\r\ntoday unless we see from all the facts that the current meaning is in\r\nconformity with the biblical usage.<br>\r\n<br>\r\nThe Revised Version puts the original meaning of the Word of God in our current\r\nvernacular. It is a most excellent translation and presents the message of the\r\noriginal text more nearly accurately than former official versions. For this\r\nreason I always insist on everyone's using the Revised Version (ASV 1901).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>HOW TO INTERPRET PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE word, <b><i><span\r\nstyle='background:yellow'>prophecy<\/span><\/i><\/b><i>,<\/i> literally means\r\n&quot;<b><span style='background:yellow'>to speak in behalf of<\/span><\/b><span\r\nstyle='background:yellow'>&quot; <b>another<\/b><\/span>. This meaning is derived\r\nfrom the original Greek. It has the same significance in the Hebrew. This fact\r\nis seen in the statement, &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>And Y<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>e<b>H<\/b>o<b>V<\/b>a<b>H\r\nsaid unto Moses, See, I have made thee as God to Pharaoh; and Aaron thy brother\r\nshall be thy prophet&quot; <\/b><\/span><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'>(<b>Exod. 7:1<\/b>). The fundamental idea of\r\nthe word, whether in Hebrew or in Greek, is that the one who does the speaking\r\nis a representative of another.<br>\r\n<br>\r\nThe content of the message is not implied in the word. It might relate to\r\nsomething in the <b>past<\/b>, in the <b>present<\/b>, or in the <b>future<\/b>.\r\nThe facts of each context indicate the thought and its application. In the\r\nHebrew Bible the historical portion beginning with Joshua and running through\r\nII Kings is designated as the &quot;former prophets.&quot; Those books which we\r\nusually term &quot;prophets&quot; are called the &quot;latter prophets.&quot;\r\nThus in these names is preserved the original significance of the word, prophet.\r\nThis thought is also seen in I Corinthians 14. Prophecy in this chapter refers\r\nto teaching\u2014one's teaching another. It does not imply that the one speaking is\r\ntalking of the future. In fact, in this chapter the one who is doing the\r\nprophesying is building up the church in the faith, which thought would imply a\r\nfull, rounded ministry dealing with things past, present, and future. This\r\nconclusion is confirmed by the regular practice of the apostolic writers who in\r\ntheir epistles discuss things past, present, and future. Let us therefore keep\r\nthis original meaning of the word in mind as we study the Scriptures.<br>\r\n<br>\r\nIn the present day, however, since we see so very many signs and events which\r\npoint most definitely to the conclusion of the age, we use the word, prophecy,\r\nlargely to refer to things future. One aspect of prophecy, the predictive\r\nelement, today has become the dominant one in use and is so understood by the\r\npopular mind. Let us, however, always study the context of any given case in\r\norder that we might understand exactly what the original speaker or writer had\r\nin mind. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS HAS just been noted, the\r\ninspired writers who recorded the history of Israel in such books as Samuel and\r\nKings were really prophets, in that they narrated things past. There is,\r\nhowever, buried in the historical sections, here and there, an utterance which\r\nat the time when spoken related to things future, but which has long since been\r\nfulfilled. If we are to obtain an <b>accurate and exact knowledge of how to\r\ninterpret<\/b> <b>prophecy<\/b>, we would do well to examine such predictions in\r\ntheir <b>original settings<\/b> and then to study them in the light of the\r\nhistorical events which brought them to realization. Furthermore, in those\r\nbooks which we now call &quot;the prophets,&quot; there are many predictions,\r\nespecially those that relate to certain countries and their destinies, which have\r\nbeen fulfilled. In order to see how they were accomplished, one must resort to\r\nsecular history for the exact picture in its historical unfolding. For example,\r\na visit to old Memphis and No-amon (Luxor) in Egypt will show how literally and\r\nexactly were fulfilled the predictions made by men of God centuries before\r\ntheir materialization. Another excellent illustration of this point is Tyre on\r\nthe Syrian coast. I could multiply these instances many times, speaking from\r\nexperiences which I have had in visiting these ancient sites. On this point,\r\nthere is no study that will strengthen the faith and clarify many issues more\r\nthan the study of fulfilled prophecy. The small volume entitled <i>Fulfilled\r\nProphecy<\/i><\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/The%20Testimony%20Of%20Fulfilled%20Prophecy.pdf\"\r\ntarget=\"_blank\"><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:blue'>(pdf file download from Google Books)<\/span><\/a><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (similar\r\nversion) by John Urquhart discusses many prophecies that have been fulfilled,\r\nas one sees in this volume, exactly as spoken. Let us remember the slogan:\r\n&quot;<b><span style='background:yellow'>God fulfills prophecy <u>as written<\/u>\r\nand not as interpreted by the speculations of men.&quot;<\/span><br>\r\n<\/b><br>\r\nWHENEVER anyone reads a document, he must take into consideration that there\r\nare figures of speech which must be interpreted according to the origin of the comparison\r\nand its historical development together with the facts of the immediate\r\ncontext. Figures adorn language, but they always, in serious speech, have a\r\ndefinite meaning. The one who wishes to understand literature must know the\r\nvarious figures and how to interpret them, because each stands for a reality.<br>\r\n<br>\r\nWe must also recognize that in the Scriptures there are parables, symbols,\r\nallegories, etc. It is highly important that one understand what a parable is.\r\nEtymologically, the word means &quot;that which is laid down beside\r\nanother.&quot; That which is known is mentally thrown down beside the unknown,\r\nand by a comparison the quantity sought is ascertained. Always a speaker who\r\nuses a parable picks some fact or event which is well-known and uses it as an illustration\r\nin order to elucidate the unknown factor.<br>\r\n<br>\r\nIn this connection let me call attention to the fact that very frequently we\r\nhear people speak of &quot;the parable of the rich man and Lazarus&quot; (Luke\r\n16). The Scriptures do not call this story a parable. Christ simply stated that\r\n&quot;there was a certain rich man&quot;; and that there was a &quot;certain\r\nbeggar named Lazarus.&quot; He did not intimate that He was speaking a parable.\r\nThere is nothing in the context to suggest such an idea. If He had been speaking\r\nof an historical fact, He could not have chosen words to convey His meaning\r\nmore definitely than those which He used on this occasion. We are sure to make\r\na mistake if we call this a parable or anything else a parable unless a clear\r\nstatement is made to that effect, or unless there are other indications which\r\nprove positively that such is the case.<br>\r\n<br>\r\n<b><i>Parable<\/i><\/b> in the Hebrew generally has a different signification.\r\nHere it means a proverb. In fact, the Book of Proverbs is called in the Hebrew\r\n&quot;The Parables of Solomon.&quot; A parable is a short, concise statement\r\nconsisting of two or more poetic lines, which construction we call &quot;Hebrew\r\nParallelism.&quot; The second line is supplemental to the first and proves to\r\nbe a comment upon it.<br>\r\n<br>\r\nWe must, therefore, in view of the facts just mentioned, know whether the word\r\nunder consideration is used in the Old Testament sense or in that of the New.<br>\r\n<br>\r\nSYMBOLS likewise appear in the prophetic word. Usually they are found in\r\npredictive prophecy. Whenever they are used, one must not impose upon the\r\nlanguage a meaning of his own choice. They must be interpreted by the author or\r\nwriter who uses them. We have illustrations of them today. For instance, the\r\nsecret lodges have various symbols to which they attach an arbitrary meaning.\r\nThis significance may be the natural one, but it is given upon the authority of\r\nthe one making the selection.<br>\r\n<br>\r\nGod chose such symbols as suited His purpose. Whenever He uses one, we must let\r\nHim interpret it, telling us what He means. For instance, Christ instituted the\r\nsupper before His betrayal. He selected the loaf and the fruit of the vine and\r\nsaid that He attached a symbolic significance to them; namely, that the loaf\r\ntypifies His body and the fruit of the vine, His blood. No matter where a\r\nperson sees this supper observed, he knows that these elements have the\r\nsignificance which Christ gave them. Once again, we may note the symbolic\r\nsignificance of a beast. God has interpreted its meaning. A glance at Daniel\r\n7:17 shows that a beast, when thus used, signifies a civil government. Since God\r\nhas attached a definite idea to this symbol, we must not give it any other\r\nmeaning. To do so is mere speculation. Such a procedure is not interpretation.<br>\r\n<br>\r\nWe also see a few allegories in the Scripture. The principal one is that of the\r\nSong of Solomon. The chief actors in this case are the lover and the maiden\r\nupon whom he bestows his affection. It is quite evident that this poem was used\r\nto convey a deeper significance than simply the telling of a love story. Though\r\nlove and marriage are placed on the highest possible plane in the Scriptures,\r\nto lower the song to this level is to fall short of that which is demanded by\r\nthe facts of the poem. It is therefore recognized by interpreters as being an\r\nallegory. Since there is a parallel significance which is reflected in the\r\ndevelopment of the story, we might call the real meaning of the allegory the\r\nundertone, which can be recognized by the trained ear. Asserted elsewhere, this\r\nallegory sets forth the relationship existing between King Messiah and Israel.\r\nAgain we have another allegory in Galatians 4. There Paul speaks of Mount Sinai\r\nand Mount Zion. The former of these corresponds to Hagar, the symbol of the old\r\ncovenant, whereas the latter represents Sarah who signifies the new. In\r\ninterpreting an allegory one must be very careful not to read into it his own\r\nideas.<br>\r\n<br>\r\nAll that has been said in regard to the interpretation of fulfilled prophecy is\r\nbut an enlargement upon the Golden Rule of Interpretation, which was discussed\r\nunder &quot;The Laws of Interpretation.&quot; <b>A failure to observe this rule\r\nand to follow the suggestions that have just been made with reference to\r\nspecial types of literature in the Scriptures means to arrive at the wrong\r\nconclusion in interpreting the message<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>UNFULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A study of the messages of the\r\nprophets of the Old Testament, as well as those of the New, shows very clearly\r\nthat the major portion of these predictions await fulfillment. How are we to\r\ninterpret them in order that we might not make any false deductions? The fact\r\nthat a similarity between the mere wording of a prediction and some event or\r\ndescription of it may be discovered is no justification for our hastily\r\narriving at the conclusion that said occurrence is the fulfillment of the\r\nprediction. There are many coincidences in life. There must be positive proof\r\nat hand before we are justified in saying that such and such an event is the\r\nfulfillment of a given prophecy.<br>\r\n<br>\r\nWe should bear in mind that &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>no prophecy of scripture is of\r\nprivate interpretation. For no prophecy ever came by the will of man: but men\r\nspake from God, being moved by the Holy Spirit&quot;<\/span><\/b><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (II Pet.\r\n1:20,21)<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>. No scripture is of private interpretation. No one has a monopoly\r\non expounding the Word of God. I am perfectly aware of the fact that there are\r\nthose who claim that they alone have the key to the Bible and that no one else\r\ncan rightly and correctly interpret what God has said. Such claims are\r\nspurious. Again, let me repeat that no one individual or group of persons has a\r\nmonopoly, on explaining the Word of life. Let us, therefore, beware of any one\r\nwho makes such grandiose claims.<br>\r\n<br>\r\nA STUDY of <b>Matthew 2<\/b> will show that all <b>predictive prophecy falls\r\ninto four classes<\/b>. If one will only master these types and the underlying\r\nprinciples involved in each, one will be able to classify any passage of\r\nScripture which has prophetic import.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>When Christ was born in Bethlehem\r\nof Judea, there came wise men from the East to Jerusalem inquiring as to where\r\nthe King of the Jews was born in order that they might worship Him. They\r\nreported that they had seen His star in the East. Naturally they went to King\r\nHerod who was the reigning sovereign at that time and asked him where the\r\nChrist child was. Of course, this reprobate had no spiritual discernment. Their\r\nmessage troubled him greatly, together with all who were in Jerusalem. He,\r\ntherefore, gathered the scribes together in order to inquire of them where,\r\naccording to the prophets, the Messiah was to be born. Their reply was,\r\n&quot;In Bethlehem of Jud\u00e6a: for thus it is written through the prophet, And\r\nthou Bethlehem, land of Judah, Art in no wise least among the princes of Judah:\r\nFor out of thee shall come forth a governor, Who shall be shepherd of my people\r\nIsrael&quot; (Matt. 2:5,6).<br>\r\n<br>\r\nThere were two Bethlehems in Palestine in the days of Christ. One was about\r\nthree miles from Nazareth in Galilee; the other, about five miles south of\r\nJerusalem in Jud\u00e6a. In rationalistic circles, certain ones have argued that Christ\r\nof Nazareth was born in Bethlehem of Galilee\u2014without giving any proof\r\nwhatsoever for their opinion. Sir William Ramsey's book, <i>Was Christ born in\r\nBethlehem?,<\/i> has settled that question once and for all\u2014for those who want\r\ntruth and are willing to accept facts.<br>\r\n<br>\r\nAccording to Micah, who uttered the original prediction, the Messiah was to be\r\nborn in the literal city of Bethlehem in the land of Judah. The scribes, who\r\nwere thoroughly acquainted with the utterances of the prophets as well as with\r\nthe law, interpreted this passage literally. That they were correct in thus\r\nunderstanding the literal import of the language is evident from Matthew's\r\nquoting their interpretation in an approving manner and making it coincide with\r\nhis statement that Christ was born in Bethlehem of Jud\u00e6a (Matt. 2:1). The wise men\r\nunderstood this prophecy literally and went their way from Jerusalem to\r\nBethlehem. The star which they had seen in the East appeared going before them\r\nand stood over the place where the Babe was. Thus all the facts show that this\r\nprophecy had a literal fulfillment.<br>\r\n<br>\r\nOf course, a prophecy like this one, which is to be interpreted literally,\r\nmight have <b>figures of speech<\/b> in it, as this one does; but we must make\r\nthe same allowance for <b>metaphorical language<\/b> here as we do in any other\r\ntype of literature. According to this prediction, there arises out of Bethlehem\r\nthis one who is to be the governor, and who is called the &quot;shepherd of my\r\npeople Israel.&quot; In this last statement we see a figure of speech, a metaphor.\r\nA shepherd is one who cares for literal sheep, protecting them and leading them\r\nto green pastures and still waters. What the shepherd does for his flock, this\r\none of whom the prophecy speaks is to do for Israel, God's flock. A close study\r\nof this passage shows that this prophecy is to be taken literally\u2014at its face\r\nvalue. At the same time we make allowance for any figurative expression,\r\ninterpreting each as the facts of the context and the use of such language\r\ndemand. This prophecy is purely of the literal class. In fact, it is the type\r\nof the great mass of prophecies.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICANCE PLUS A TYPICAL MEANING<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE second type of prophecy\r\nappears in Matthew 2:15 in the following words: &quot;Out of Egypt did I call\r\nmy son.&quot; This sentence is taken from Hosea 11:1. Whenever we read a\r\npassage in the New Testament, quoted from the Old, the first thing to do is to\r\nturn back to the original passage and study the quotation in the light of the\r\nfacts of the original context. &quot;When Israel was a child, then I loved him,\r\nand called my son out of Egypt. The more <i>the prophets<\/i> called them, the\r\nmore they went from them: they sacrificed unto the Baalim, and burned incense\r\nto graven images. Yet I taught Ephraim to walk; I took them on my arms; but\r\nthey knew not that I healed them. I drew them with cords of a man, with bands\r\nof love; and I was to them as they that lift up the yoke on their jaws; and I\r\nlaid food before them. They shall not return into the land of Egypt; but the\r\nAssyrian shall be their king, because they refused to return <i>to me.<\/i> And\r\nthe sword shall fall upon their cities, and shall consume their bars, and\r\ndevour <i>them,<\/i> because of their own counsels. And <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>my\r\npeople are bent on backsliding from me<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>: though they call them to <i>him\r\nthat is<\/i> on high, none at all will exalt <i>him&quot;<\/i> (Hosea 11:1-7).<br>\r\n<br>\r\nFrom this quotation it is beyond dispute that the words, &quot;out of Egypt did\r\nI call my son,&quot; refer to Israel\u2014the twelve tribes\u2014whom God brought out of\r\nEgypt under the leadership of Moses. (For the full record of this historical\r\naccount, see the first fifteen chapters of Exodus.)<br>\r\n<br>\r\nNevertheless, this statement is applied to the coming of Christ with His mother\r\nand Joseph out of Egypt. The occasion of their being in that country is\r\nrecorded in the account as given by Matthew. Herod planned the destruction of\r\nthe baby Christ. An angel, therefore, warned Joseph to flee to Egypt with the\r\nchild and his mother and to remain there until he should receive instructions\r\nto return to Palestine. He, therefore, did as the angel commanded him and remained\r\nthere until the death of Herod &quot;that it might be fulfilled which was\r\nspoken by God through the prophet, saying, Out of Egypt did I call my\r\nson.&quot;<br>\r\n<br>\r\nAs we have seen, the original statement referred to the children of Israel in\r\nthe literal land of Egypt and of their coming out of that country into Canaan,\r\nthe Holy Land. Although it had this original signification, Matthew by the\r\nSpirit applied the prediction to Christ, His residence in Egypt, and His coming\r\nout of it into Palestine. Was the meaning which Matthew gives latent in the\r\nsentence as it was spoken by the prophet? Hosea lived about the middle of the\r\neighth century before Christ. In making the statement which is the subject of\r\nthis investigation, he looked backward across seven centuries to the time when\r\nIsrael came out of Egypt. The statement, therefore, was an historical fact and\r\nwas so interpreted by the prophet's audience and readers, then as well as now.\r\nThere can be no misunderstanding about this position; nevertheless, Matthew\r\nplaces an interpretation upon this utterance which no one of us today probably\r\nwould have recognized if the inspired apostle had not pointed out this hidden\r\nmeaning. Was Matthew arbitrary in his handling of this passage, or were there\r\nfundamental reasons justifying his interpretation and his applying it to Christ?\r\nThese are fundamental questions that demand attention.<br>\r\n<br>\r\nThe answer is in the word, <i>son,<\/i> as it occurs in Exodus 4:22,23, and\r\nparallel passages. God instructed Moses to speak to Pharaoh, saying, &quot;Thus\r\nsaith Jehovah, Israel is my son, my first-born: and I have said unto thee, Let\r\nmy son go, that he may serve me; and thou hast refused to let him go: behold, I\r\nwill slay thy son, thy first-born.&quot; God was speaking of the nation of\r\nIsrael as His son, His first-born. This people indeed was God's son, His\r\nfirst-born, in a peculiar sense. This fact becomes evident if we remember that,\r\nwhen Abraham and Sarah were past the age of parenthood, God performed a\r\nbiological miracle upon their bodies, which made possible the birth of Isaac.\r\nThus Isaac was in a special sense God's first-born just as he was the\r\nfirst-born of Abraham and Sarah. The children of Israel are thought of as being\r\nin the loins of Isaac, just as Levi is spoken of as being in the loins of\r\nAbraham in the following quotation: &quot;And, so to say, through Abraham even\r\nLevi, who receiveth tithes, hath paid tithes; for he was yet in the loins of\r\nhis father, when Melchizedek met him&quot; (Heb. 7:9,10). This mode of thought\r\nlaid the foundation for the conception of the solidarity of the Hebrew race and\r\nof their being God's first-born. As stated, they were God's son, His\r\nfirst-born, in that He performed a biological miracle which made possible the\r\nbirth of Isaac. From this point of view, Isaac and his birth are thought of as\r\nbeing typical of Christ, who was and is God's Son, in the highest sense of the\r\nterm. &quot;In the beginning was the Word, and the Word was with God, and the\r\nWord was God. The same was in the beginning with God ... and the Word became\r\nflesh, and dwelt among us (and we beheld his glory, glory as of the only\r\nbegotten from the Father), full of grace and truth&quot; (John 1:1,2,14). Christ\r\nis again spoken of as God's Son in this high sense in Hebrews 1:1-4: &quot;God,\r\nhaving of old time spoken unto the fathers in the prophets by divers portions\r\nand in divers manners, hath at the end of these days spoken unto us in <i>his\r\nSon,<\/i> whom he appointed heir of all things, through whom also he made the\r\nworlds; who being the effulgence of his glory, and the very image of his\r\nsubstance, and upholding all things by the word of his power, when he had made\r\npurification of sins, sat down on the right hand of the Majesty on high; having\r\nbecome by so much better than the angels, as he hath inherited a more excellent\r\nname than they.&quot;<br>\r\n<br>\r\nIn view of the fact that Isaac was miraculously begotten and of the further\r\nfact that our God's entrance into the world was a stupendous miracle, one can\r\nreadily see how Isaac and the children of Israel are typical of the Messiah.\r\nThis signification finds expression in Hosea's statement which Matthew quotes.\r\nMatthew by inspiration knew these facts and was led unerringly by the Spirit to\r\ninterpret this prediction as referring to our God's departure out of Egypt.<br>\r\n<br>\r\nIn the case of Israel and in that of Christ, we see that Egypt was literal,\r\nthat both the children of Israel and Christ were literal, that they were in\r\nEgypt, and that they literally came out of it into Canaan. There was thus a\r\nliteral basis in both occurrences. Everything about both of these instances was\r\nliteral; but the application which Matthew made of Hosea's statement shows\r\nthat, while it was literal, there was a typical signification included in it.\r\nThe inspired apostle has called our attention to this <b>secondary significance<\/b>.\r\nThis <b>second type of prophecy<\/b>, therefore, includes those predictions\r\nwhich have <b>both a literal meaning<\/b> and a <b>typical import<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS AN APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE third passage quoted in <b>Matthew\r\n2<\/b> is found in verse <b>18<\/b>. <\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;A voice was heard in\r\nRamah, Weeping and great mourning, Rachel weeping for her children; And she\r\nwould not be comforted, because they are not.&quot;<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> Again we\r\nmust study the original passage in order to see the setting from which this\r\nverse was taken before we notice Matthew's interpretation of it. Let us now\r\nturn to Jeremiah 31.<br>\r\n<br>\r\nJeremiah lived in the fateful days prior to the Babylonian captivity, through\r\nthe siege of Jerusalem, and into the post-war days of that mighty crisis which\r\nbefell the Jewish people. He did all he could to prevent the catastrophe by\r\ncalling the people to repentance, but they would not heed. After the\r\ncapitulation of the city, the captives were led out to Ramah, which is about\r\nten miles north of Jerusalem, by Nebuzaradan, the captain of the guard of the\r\nKing of Babylon. There this official released Jeremiah, giving him permission\r\nto go either to Babylon with him or to remain anywhere in the land. But the\r\ncaptives were taken into exile. It was indeed a bitter, heart-breaking\r\nexperience for the mothers of the heroic captives to see their sons, and in\r\nmany instances husbands, led into exile in a land far away. Hence they wept and\r\nmourned over the lamentable situation.<br>\r\n<br>\r\nThese mothers are spoken of in terms of the favorite wife of Jacob, Rachel,\r\nwhose tomb is beside the Bethlehem-Hebron Road four miles south of Jerusalem.\r\nIt was she who was the mother of Benjamin, the tribe in whose territory\r\nJerusalem was located. It was therefore natural for Jeremiah to think of these\r\nsad, stricken mothers, as he did, in terms of Rachel.<br>\r\n<br>\r\nThe prophet spoke to these weeping women and gave them hope that though their\r\nloved ones were going into captivity, there were brighter days ahead. He had,\r\nas we see in chapter 25 of his book, foretold that the exiles would remain in\r\nBabylon for seventy years, and that at the expiration of that time they would\r\nhave the privilege of coming back to the land of their fathers. Jeremiah in\r\nchapter 31 not only speaks of this return after the Exile, but looks beyond it\r\nto the time when all Israel shall be gathered from all nations back into their\r\nown land, when every man shall live under his own vine and fig tree. Such is the\r\nsignificance of the quotation which we are studying, as the facts of the\r\noriginal context indicate and as is reflected in the historical records of the\r\ntimes of Jeremiah.<br>\r\n<br>\r\nMatthew takes this verse from Jeremiah 31 and applies it to a similar situation\r\nof sadness and sorrow on the part of the mothers of Bethlehem. Herod had\r\nordered the slaughter of all the male children of Bethlehem two years and\r\nunder, thinking that by so doing he would accomplish the death of the Christ\r\nchild. As we have already seen, Joseph had taken Mary and the child to Egypt\r\nbefore the massacre of the children was ordered. These Bethlehem mothers\r\nnaturally wept for their babes. Matthew, thinking of the solidarity of the\r\nJewish people and seeing this time of heart-rending sorrow piercing the very\r\nsouls of these bereaved mothers, was led by the Spirit of God to use this\r\nprophecy and to apply it to this case of similar grief.<br>\r\n<br>\r\nThe original event which called for this utterance was literal and real as well\r\nas the one to which the passage was applied. This position cannot be denied.\r\nBethlehem was literal. The slaughter of the innocent babes likewise was\r\nliteral. There was, therefore, a literal basis in both cases. Since they were\r\nsimilar in one respect, Matthew applied the language of the former prophet to\r\nthe situation of his day. From all the facts we draw this conclusion: This\r\nprophecy is a case of the literal meaning plus an application to a similar\r\ncase.<br>\r\n<br>\r\nWe have made the same allowance for <b>figurative language<\/b> in this prophecy\r\nas we did in the prediction from Hosea. After that is done, we see the <b>literal\r\nsignificance<\/b> of this passage as well as that of the one from Hosea.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS A SUMMATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nfourth type of prophecy is found in <b>Matthew 2:23<\/b> in the following words:\r\n&quot;<\/span><b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>and [Christ] came and dwelt in a city called Nazareth; that it\r\nmight be fulfilled which was spoken through the prophets, that he should be\r\ncalled a Nazarene.&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'> Here we are told that an angel of God appeared\r\nto Joseph in Egypt after the death of Herod and told him to bring the child and\r\nHis mother back into the land of Israel. Upon reaching Judaea, he found that\r\nArchelaus was reigning in the place of Herod. He, therefore, wisely avoided\r\nsettling in Judaea and located in Nazareth. Matthew tells us that he did it in\r\norder that the prophecy might be fulfilled which foretold that <b>Christ should\r\nbe called a Nazarene. This language is clear and unmistakable.<\/b><br>\r\n<br>\r\nWhat is meant by &quot;a Nazarene&quot;? Let us remember that a Nazarene, a\r\nresident of Nazareth, is not necessarily a Nazarite. It is altogether possible\r\nthat there were some residents of that city who had taken the Nazarite vow and,\r\nof course, they would be both Nazarenes and Nazarites. Anyone who took a\r\ncertain vow was designated a Nazarite. The facts regarding a Nazarite are found\r\nin Numbers 6:1-4. Samson also was a Nazarite (Judges 13), but the words used by\r\nMatthew have no connection with such a vow. Nazarene referred, as the word\r\nshows, to an inhabitant of Nazareth.<br>\r\n<br>\r\nBut why should He be called a Nazarene? Are there any prophecies in the Old\r\nTestament which foretold that He would live in Nazareth, similar to <b>Micah's\r\nprophecy which indicated that the Christ would be born in Bethlehem<\/b>? There\r\nis no such prediction to be found anywhere. Hence the word <b>Nazarene cannot\r\nbe used simply with its literal meaning.<\/b> Does this name have any other\r\nconnotation? Yes. It was a term to indicate reproach and shame. When Christ was\r\nat Jerusalem at the Feast of Tabernacles, prior to His crucifixion, there arose\r\na dispute among the people as to whether or not He was the Messiah. Some said\r\nthat He was indeed the prophet (mentioned by Moses, Deut. 18). Others believed\r\nthat He was the Messiah; while still others retorted by saying, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;What,\r\ndoth the Christ [Messiah] come out of Galilee?<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot; (<b>John\r\n7:41<\/b>). This question reflects the contempt with which Galilee was held by\r\nthe inhabitants of Jerusalem. In the days of our God Galilee was spoken of as\r\n&quot;<b>Galilee of the Gentiles<\/b>.&quot; The <b>strict Jews, of course,\r\nlooked down on anything connected with Gentiles<\/b> as a thing of shame and\r\ncontempt.<br>\r\n<br>\r\nBut there must be something more specific than this general attitude against\r\nthe Galileans. In Isaiah 53 and also in Psalm 22, we see predictions concerning\r\nMessiah which foretell that He would be despised and rejected of men and\r\nfinally be executed as a criminal. <b>The word Nazarene was a term of reproach<\/b>\r\nand also was a synonym for one <b>despised and hated<\/b>. This attitude is\r\nreflected in the question which Nathanael put to Philip: &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Can any\r\ngood thing come out of Nazareth?&quot;<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'> <b>(John 1:46).<\/b> This term,\r\ntherefore, being one of contempt and reproach, well summarizes the predictions\r\nwhich foretold that the Messiah would be hated and finally rejected by His\r\npeople. Thus, when all the facts are taken into consideration, one is led to\r\nthe conclusion that, since there is no specific prophecy foretelling that the\r\nMessiah would be called a Nazarene, Matthew was in his statement summing up those\r\npredictions which speak of His being despised and rejected. <br>\r\n<br>\r\nNazareth was a literal city. Our God resided in it. He was hated and despised\r\nbecause the people looked down upon its residents. In addition to this fact the\r\nnatural enmity of the unregenerated heart caused people who did not want truth\r\nto hate and despise Him. He himself said, <b>&quot;The world hated Me.&quot;<\/b>\r\nThis attitude, therefore, could not have been expressed in a more concise way\r\nand with more feeling than by calling Christ a <b>&quot;Nazarene.&quot;<\/b><br>\r\n<br>\r\nThe conclusion to which this investigation leads is that <b>this prophecy is a\r\nliteral one plus the idea of summation<\/b>\u2014the labeling of many prophecies by a\r\nsingle term, which adequately expresses the thought of this special type of\r\nprediction.<br>\r\n<br>\r\nFrom this study we see that there are <b>four classes of prophecy<\/b> and that\r\nthey are <b>all to be taken literally<\/b>\u2014at what they say. The <b>second type<\/b>,\r\nhowever, has the additional idea of a <b>typical signification<\/b>. The <b>third<\/b>\r\nis the literal meaning plus <b>an application<\/b>. The <b>fourth<\/b> is the\r\nliteral with an added thought of <b>summarizing<\/b> the general teaching of the\r\nprophets on a definite subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif'>FOUR TYPES OF\r\nMESSIANIC PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:18.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:12.0pt;font-family:\"Times New Roman\",serif'><img\r\nborder=0 width=660 height=345 id=\"Picture 1\"\r\nsrc=\"6%20~%20Rules%20of%20Interpretation%20~%20%20138%20p_files\/image001.jpg\"\r\nalt=\"http:\/\/www.biblicalresearch.info\/img91.gif\"><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A CLOSE\r\nexamination of the prophetic word reveals the fact that there are four general\r\ntypes of messianic prophecy. These must be understood thoroughly if one is to\r\nhave an intelligent grasp of the Scriptures. A failure to recognize any one of\r\nthem is to lose, to that extent, the proper perspective of the prophets. That\r\nthis statement is true is immediately evident to the one who is familiar with\r\nJewish interpretation of predictive prophecy, their failure to recognize the\r\ntrue Messiah, when He came, and the tragic results that have followed that\r\nfatal mistake. Christ well said to the leaders of Israel on the last day of His\r\npublic ministry: &quot;Ye do err, not knowing the scriptures, nor the power of\r\nGod&quot; (Matt. 22:29). In speaking in the synagogue of Antioch in Pisidia,\r\nthe Apostle Paul declared that &quot;they that dwell in Jerusalem and their\r\nrulers, because they knew him not, nor the voices of the prophets which are\r\nread every sabbath, fulfilled <i>them<\/i> by, condemning <i>him&quot;<\/i> (Acts\r\n13:27).<br>\r\n<br>\r\nIsrael's failure to recognize the Messiah was not due to the fact that she did\r\nnot have men qualified, intellectually and educationally, to understand the\r\nmessages of the prophets; for there were many illustrious, devout students in\r\nthe nation of that time. Moreover, their failure was not due to a lack of faith\r\nin God and in His word. Furthermore, one cannot attribute it to an obstinate\r\nperversion of heart, which blinded their eyes so that they could not understand\r\nthe truth and recognize their true Messiah. It was as Christ said: They knew\r\nnot the Scriptures nor the power of God. It was as Paul said: They knew him\r\nnot, nor the voices of the prophets. These two statements substantiate the\r\nhistorical facts. It is true that there were then, as now, people who would not\r\nreceive truth, but who chose their own ways rather than those of God. It is also\r\ntrue that there were then, as now, hypocrites among the people (Matt. 23).\r\nWherein then lay the trouble? The answer is this: The leaders were blind guides\r\nof the blind (Matt. 15:14). The nation, with few exceptions, therefore, fell\r\ninto the ditch of banishment from their land and rejection by the God of their\r\nfathers.<br>\r\n<br>\r\nWhy were the leaders so blind that they did not recognize the Messiah in the\r\nperson of Christ of Nazareth? The answer is to be found in our present study.<br>\r\n<br>\r\nThere are <b>four lines of predictive prophecy<\/b> relating to Messiah. They\r\nare indicated on the chart above. Any unbiased person who has no theory to\r\nsupport but who wishes facts and truth can recognize these distinctive types.\r\nOne must be very careful and study the entire connection in which any given\r\nprophecy appears in order to see the exact import of the given oracle.<br>\r\n<br>\r\nThe <b>first<\/b> of these four classes contains the predictions that focus\r\nattention upon the <b>first coming<\/b> of the Messiah, His sufferings, and His\r\nreturn to God in heaven. When a person studies the entire context of each\r\npassage, he will see that there are very few prophecies that speak only of the\r\nfirst coming and the sufferings of Messiah.<br>\r\n<br>\r\nThe <b>second<\/b> class is far more numerous. This type of prophecy focuses the\r\nattention upon the <b>second coming<\/b> of our God and the glories that will be\r\nmanifest at that time. On the chart above I have noted, of course, only a few\r\nof them; but these scintillate with such dazzling and glorious splendor that\r\nthey immediately attract the eye and the heart of the reader. Especially is\r\nthis true with reference to those who are in sorrow and distress and who long\r\nfor deliverance.<br>\r\n<br>\r\nIn the <b>third<\/b> class, which is not quite so numerous as the second, fall\r\nthose predictions which blend descriptions of <b>both comings<\/b> into a single\r\npicture. This fact is represented graphically on the chart above, which places\r\nthe crown of glory upon the cross. From this type of prediction, one would\r\ngather that the sufferings and the glories are simultaneous. Typical passages\r\nare noted under Section III of the chart above.<br>\r\n<br>\r\nThe <b>fourth<\/b> type of messianic prophecy consists of those predictions\r\nwhich lay before us the <b>entire redemptive career<\/b> of King Messiah. See\r\nSection IV of the chart above. All four of these classes are essential in order\r\nto present all the facts; but, when we study the fourth type\u2014especially in the\r\nlight of the historical past\u2014it becomes immediately evident that this group of\r\npredictions are possibly the most important. In each of the first three, we get\r\nonly a partial view of the facts concerning Messiah's redemptive work; but in\r\nthe fourth one, we have a blueprint of <i>Messianic Times<\/i> laid before us,\r\nwhich consists of the first coming of King Messiah, the entire Christian\r\nDispensation, the Tribulation Period, and the millennial reign of our God. When\r\na person reads Isaiah 42:1-43:7; Isaiah 52:13-53:12; Isaiah 61:1-3; Isaiah\r\n62:1-63:6; Isaiah 65:1-25; and Psalm 110, together with numerous other\r\npassages, he sees immediately that in these scriptures there is unrolled before\r\nhim the blueprint of the entire redemptive career of King Messiah\u2014a panorama of\r\nHis redeeming labors.<br>\r\n<br>\r\nOne who studies these passages carefully can instantly see the place into which\r\neach of the first three types fits. (May I urgently request the reader to study\r\ncarefully all the scriptures referred to on the chart above, and then examine\r\nthe discussion of the passages in Isaiah on Messiah's redemptive work.)<br>\r\n<br>\r\nMEN do much wishful thinking. Israel did that\u2014especially during times of\r\ntrouble and disaster. During the Maccabean struggle and the Roman occupation of\r\nPalestine, the hearts of the leaders of Israel turned wishfully to the future.\r\nThey scanned carefully those predictions which speak of Messiah's glorious\r\nreign. Nevertheless they largely overlooked those passages which refer to the\r\nfirst coming. They were confused by the third type and gave little attention to\r\nthe fourth class. The second group of passages loomed largely before their eyes\r\nand in their thinking. As the Messiah did not appear in the role expected, they\r\nwere disappointed and did not recognize Him although He came on-time and in the\r\nmanner foretold by the prophets.<br>\r\n<br>\r\nLet us profit by Israel's mistake. Let us study the Word of God as did Ezra:\r\n&quot;For Ezra had set his heart to seek the law of Jehovah, and to do it, and\r\nto teach in Israel statutes and ordinances&quot; (Ezra 7:10). If we do this, we\r\nshall see the truth, which makes one free. <br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:28.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>112\r\npages<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Articles\r\nfrom Biblical Research Monthly 1947, 1949<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By\r\nDavid L Cooper Th.MPh.D, Litt.D<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Outlines\r\nby Rev. Burl Haynie<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>NECESSITY FOR THE LAWS OF\r\nINTERPRETATION<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>                                             27<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Spiritual Requirements                                                                                 28<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Intellectual Requirements                                                                             30<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The first step in interpretation.                                                                               31<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The second step in interpretation.                                                                           39<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          B.      The Classification\r\nof Facts and Truths of a Given Text                           40<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          C.      Noting the Exact\r\nLanguage                                                                  41<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>II.      The Application Of This Rule<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The Third step in interpretation - <b>THE\r\nGOLDEN RULE OF INTERPRETATION<\/b>        45<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   I.       The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   II.      Seek\r\nFigurative Meaning Only When Facts Demand                     46<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>Such An Interpretation<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.5in;text-indent:-.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>III.     Studying Obscure Passages In The Light Of\r\nRelated Texts           48<br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>IV.     Applying The Golden Rule Of Interpretation                                49<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'><br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>first mention<\/b>.                                                                                      52<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                The\r\nMeaning Of The Law Of First Mention<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          III.              An\r\nExamination Of Various Examples                                         53<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   A.       The\r\nCreation of the Universe<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   B.      The\r\nCreation of Man                                                                  54<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   C.      The\r\nDoctrine of Sin                                                                    55<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   D.      Sacrifices                                                                                  56<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>E.       Biblical Chronology                                                                   <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   F.       The\r\nJudgment of the Wrath of God                                             57<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   G.      The Rainbow\r\nCovenant                                                    <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>H.      Beginnings of Hebrew History                                                    58<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>double reference<\/b>.                                                                                59                I.\r\n      Statement Of The Law<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Examination Of Examples Of\r\nThe Law Of Double Reference                   60<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of <b>recurrence<\/b>.                                                                                         65                I.\r\n      Statement Of The Law Of Recurrence                                         <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.      Examination Of\r\nExamples Of The Law Of Recurrence                             66<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <br>\r\n<b>Paronomasia<\/b> or a <b>play on words<\/b>.                                                                       73<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.                 What Is\r\nParonomasia?<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                Examples\r\nOf Paronomasia                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART II                                                                                     78<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART III                                                                                    83<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART IV                                                                                    89<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of the <b>contexts <\/b>of <b>quotations<\/b>.                                                                 94<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.       The Statement Of\r\nThe Law Of The Context Of Quotations<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      An Examination Of Some\r\nExamples Of The                                           95<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE LAW OF COMPARING <b>SCRIPTURE WITH\r\nSCRIPTURE<\/b>                                    100<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Some Fundamental Principles\r\nInvolved <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          An Example Of Comparing\r\nScripture With Scripture                                        102<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;In\r\nthe Beginning&quot;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             God, <b>Y<\/b>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b>,\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;Created&quot;                                                                                 103<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nHeavens&quot;                                                                          104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nEarth&quot;                                                                               104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Prophetic Point of View<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      105<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif'>An\r\nAnalysis of Figures of Speech<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-family:\"Verdana\",sans-serif'>Symbolic\r\nlanguage<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>.                                                                                             115<\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>I.<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>     <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Determining Symbolic Language <\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Interpreting Symbolic\r\nLanguage                                                         117<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Parable<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                 119<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Allegory<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                125<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Simile         <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                          130<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metaphor<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                             132<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metonymy<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                           135<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>NECESSITY FOR THE LAWS OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nALL NORMAL intelligent individuals are able to speak and to express themselves\r\nby means of language. In our association with others and in our constant use of\r\nlanguage, we seldom think of the laws, the basic principles, involved in the\r\nspeech which we are employing constantly.<br>\r\n<br>\r\nMost people use language very loosely and lack accuracy of expressions. On\r\naccount of insufficient mental discipline and inattention to what others say,\r\nwe frequently misunderstand what is said. All too often we act upon the\r\nmisinterpretation of what is expressed and make mistakes. Just a moment's\r\nconsideration of these vital facts leads one to see the importance of our\r\nknowing the basic principles of language.<br>\r\n<br>\r\nThere are reflected in our language the logical processes of the mind. Psychologists\r\ntell us that there are certain definite fixed laws of the mind according to\r\nwhich all normal persons think and act. Thus a document, the expression of the\r\nworking of an orderly mind, bears the imprint of the laws of thought and can\r\nonly be understood properly and adequately by one who knows the normal, logical\r\nworking of the mind. The importance of our knowing these laws may be\r\nillustrated by the laws of nature in the material, physical world. There are\r\nmany laws governing the materials which are built into an automobile. Among\r\nthem are those governing the different metals used; those controlling gases and\r\nthe explosion of the same; and those directing electrical energy. No\r\nmanufacturer could produce an automobile that would run and serve the purchaser,\r\nwho does not understand all these laws, and who does not conform his\r\nworkmanship thereto. There are many laws involved in the construction and the\r\noperation of the ediphone into which I am now speaking. If something goes wrong\r\nwith the electronic part of this machine, it will not record what I am\r\nspeaking. Then the repair man must come out and make the proper adjustment in\r\norder that the machine may operate normally. Language has definite, specific\r\nlaws of thought that are just as real as the laws governing physical matter.\r\nThese must be understood, therefore, if we are fully to enjoy the blessings of\r\nthe language which we are using, and which we are endeavoring to understand. I\r\nmay further illustrate this necessity by calling attention to the Greek. In college\r\nand seminary I devoted seven years to the study of that language. Since then I\r\nhave been studying it. In fact, there are very few days which pass during which\r\nI do not consult my Greek New Testament or the Greek grammar. I have thus put\r\nthousands upon thousands of hours into the study of the language, not only the\r\nwords, but the syntax, and the various shades of ideas that are expressed by\r\nthe delicate shades of the grammar. I have done this in order to get at the\r\nexact thought of the original, inspired writers. No one can adequately\r\nunderstand the Greek New Testament or the Hebrew Bible unless he is willing to\r\nstudy hard and long to master the principles of those languages.<br>\r\n<br>\r\nOur Bible has been translated by scholars out of the original Hebrew and Greek\r\ninto the English. The American Revised Version is probably the best translation\r\nto date\u2014although there are places where it can be improved. It is the work of\r\nfallible men, and all men make mistakes. Nevertheless, it is, in my judgment,\r\nthe best we have. The English reader must study hard and long if he is to get\r\nthe real message of this excellent translation.<br>\r\n<br>\r\nThe Bible is God's revelation to man. We have every reason to believe that, not\r\nonly the thoughts were inspired, but also the very words by which the ideas\r\nwere expressed in the original tongues were given infallibly by the Spirit.\r\nThus the sacred writers combined spiritual thoughts with spiritual words. <span\r\nstyle='color:black'>God<\/span> said exactly what He meant and meant just what\r\nHe said. The prophets and the Apostles spoke in the language of the people to\r\nwhom they ministered. At the same time their messages were poured into the\r\nmoulds of the thought forms of the messengers and those to whom they\r\nministered. <span style='color:black'>God<\/span>had a very definite idea to\r\nconvey whenever He made a statement. For instance, let us read the first verse\r\nof the Scriptures: <i>&quot;<\/i>In the beginning God created the heavens and\r\nthe earth.&quot; In the phrase &quot;In the beginning,&quot; the time element\r\nof the creation is given. God the Creator is mentioned in the noun, the subject\r\nof the verb. What He did is expressed by the word, created\u2014the bringing into\r\nexistence that which prior to the act, had no form or substance. The heavens\r\nand the earth are the things that are said to have been created in the\r\nbeginning. This is one of the most profound statements to be found anywhere. It\r\nis exact and definite. It is crystal clear, so very much so that it refutes the\r\nbasic assumptions of most modern philosophies.<br>\r\n<br>\r\nWe could take any statement found in the Scriptures and see that it has a\r\ndefinite, specific meaning. The purpose which we should cherish is to learn\r\nexactly what is said, to arrive at the precise idea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Spiritual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Bible is a\r\nspiritual book and must be spiritually discerned. The natural man receives not\r\nthe things of the Spirit; for he cannot understand them, because they are\r\nspiritually discerned. There are therefore certain spiritual qualifications\r\nwhich a person must possess if he is to understand the revelation of God.<br>\r\n<br>\r\nFirst and foremost, I would say that the first prerequisite is<b><i> a person's\r\nloving God.<\/i><\/b> God made of one man every person to dwell upon the face of\r\nthe earth, having determined their appointed seasons and the bounds of their habitations\r\nthat they should seek God. All men have a thirst for God, though it is\r\ngenerally perverted beyond recognition by inheritance and by one's seeking\r\npleasure in sin. Man's seeking his own pleasure is the result of this perverted\r\nlove of God and of man's ignorance. What he wants is satisfaction, contentment,\r\nrest, joy. These can be found in God alone. The soul of man was made and given\r\ncapabilities and capacities so that he could enjoy these blessings in communion\r\nand fellowship with God. But by the introduction of sin and by wicked practices\r\nthis inborn capacity for appreciating God has become perverted. Man therefore\r\nseeks pleasure here and there.<br>\r\n<br>\r\nBut the one who has followed the natural instinct in seeking after God, has\r\ncome to Him and found Him, and has been born again possesses a love for God\r\nimplanted in his soul. This supernatural affection may be cultivated by the\r\nindividual until he, like David, can say that his soul pants for God as the\r\nhart does for the water brooks.<br>\r\n<br>\r\nI can understand my wife and the things that she says and does better possibly\r\nthan anyone else. I love her with all my heart. I have associated with her and\r\nknown her actions and reactions to various situations. Thus loving her and\r\nunderstanding her, I can evaluate a statement that she might make or some\r\naction that she might perform better than anyone else. So it is with the one\r\nwho knows God and loves Him.<br>\r\n<br>\r\nA second prerequisite to knowing God's Word is<b><i> to will to do His will.<\/i><\/b>\r\nChrist said to certain Jews that, if anyone willed to do the will of God, he\r\nwould know of the teaching which he was then putting forth, whether it was from\r\nGod or from men (John 7:17). Anyone must come to the point where he has made\r\nthe will of God his will, if he is to enter into a full appreciation of the\r\nrevealed will of God. Christ said constantly that He came not to do His own\r\nwill but the will of Him who sent Him. Thus He continued through prayer in\r\ncommunion and fellowship with God.<br>\r\n<br>\r\nAnother spiritual qualification is<b><i> the laying aside of human theories and\r\nthe practices of men which are contrary to the will of God.<\/i><\/b> In Isaiah\r\n66:1-5 we have a prediction regarding the Jews who will rebuild the Temple and\r\nreinaugurate the old Temple services and the Mosaic ritual.<br>\r\n<br>\r\nIn regard to these Isaiah, speaking for <span style='color:black'>God<\/span>,\r\nsaid that they will have chosen their own way and that their souls will have\r\ndelighted in doing their own abominations; He therefore declares that He will\r\nchoose their delusions and will bring their fears upon them. These men choose\r\nthe things which they will do and the things in which they delight. Thus they\r\ndo not consider God whatsoever in their plans and purposes. He therefore\r\nchooses their delusions and makes them believe a lie. He then brings upon them\r\nthe judgment of their deeds.<br>\r\n<br>\r\nCertain of the elders of Israel came to Ezekiel. Concerning them <span\r\nstyle='color:black'>God <\/span>revealed to the prophet that they were not\r\nreally seeking the will of God, but that they had taken their idols into their\r\nown hearts; yet they were coming to him to inquire concerning the will of God.\r\nConcerning such people <span style='color:black'>God <\/span>made this\r\nrevelation:<br>\r\n<br>\r\n&quot;Every man of the house of Israel that taketh his idols into his heart and\r\nputteth the stumbling block of his iniquity before his face, and cometh to the\r\nprophet; I Jehovah will answer him therein according to the multitude of his\r\nidols; that I may take the house of Israel in their own heart, because they are\r\nall estranged from me through their idols&quot; (Ezek. 14:4,5). Thus all idols,\r\nof whatever type they may be, must be laid aside if one comes to God\u2014to His\r\nWord\u2014in order to ascertain the real message from the Almighty.<br>\r\n<br>\r\nStill another prerequisite for the understanding of God's Word is that <b><i>each\r\nperson should pray to <\/i><\/b><b><i><span style='color:black'>God<\/span>to open\r\nhis eyes in order that he might see the wonderful things in the Word.<\/i><\/b>\r\nDavid had the revelation of God before his eyes in the form of written\r\ndocuments. He was a brilliant man, but he realized that the human mind must be\r\nilluminated by the Spirit of God in order that it might know what is in the\r\nWord. The ordinary intellect can grasp some of the facts that are lying on the\r\nsurface of the Word; but David was not satisfied simply with this superficial\r\nmeaning of the Revelation. What he wanted was to see the wonderful and the deep\r\nspiritual things of the Word. He knew how he could be brought to see them. Thus\r\nhe cried to <span style='color:black'>God <\/span>constantly to open his eyes\r\nthat he might behold these wonderful things. The Apostle Paul urged the church\r\nat Ephesus to pray that their spiritual perception might be heightened in order\r\nthat they might understand the great spiritual realities which are ours in\r\nChrist.<br>\r\n<br>\r\nI well remember when I learned this important truth. When my attention was\r\ncalled to it, I began to pray for this spiritual insight. The first time I\r\nuttered that prayer, <span style='color:black'>God <\/span>enabled me to see\r\nthings that I had never observed before, neither had heard fall from any man's\r\nlips. In tens of thousands of instances since that day I have asked Him to open\r\nmy eyes to behold these wonderful things. He always grants my petitions for\r\nfurther light. I am not one of <span style='color:black'>God<\/span>'s pets,\r\nbecause He has none. Any of His children who will come to Him and ask Him in\r\nfaith to give them spiritual insight into the Word will be heard, and the\r\nblessing will be granted\u2014provided they will use it to His glory and honor and\r\nto their spiritual good. Let us therefore constantly ask Him to enable us to\r\nsee the wonderful things in the Word. As we learn them, let us put them into\r\npractice and go forward in His cause.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Intellectual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>We shall now turn to the intellectual\r\nrequirements that are necessary to the understanding of the Word. In the first\r\nplace let me call attention to II Timothy 2:15: &quot;Give diligence to present\r\nthyself approved unto God, a workman that needeth not to be ashamed, handling\r\naright the word of truth.&quot; The Apostle urged Timothy to give diligence to\r\nshow himself approved unto God, handling aright the Word of God. The King James\r\nVersion says &quot;study to show thyself approved unto God.&quot; The\r\ntranslation found in the Revised Version is of course the correct literal\r\nrendering. But a person may handle aright or incorrectly the Word of God. If he\r\nhandles it aright, or &quot;holding a straight course in the word of\r\ntruth,&quot; he will, all things being equal, get the real message of the Word.\r\nPaul himself believed in studying the Word, even though he was an inspired\r\napostle. He therefore urged Timothy to bring &quot;the books, especially the\r\nparchments&quot; (II Tim. 4:13). Daniel, a prophet of God, studied Jeremiah's\r\nprophecies and compared them with &quot;the books,&quot; probably the books of\r\nKings and Chronicles. In doing this research, the prophet was endeavoring to\r\nget at the meaning of the written Word. Let us therefore study the Word in\r\norder that we might get its message.<br>\r\n<br>\r\nThe importance of this principle I may illustrate by the primitive Egyptian,\r\nBabylonian, and Assyrian languages. Scholars went through out the ruins of\r\nEgypt and stood amazed before the hieroglyphics inscribed on the monuments.\r\nThey sought in every way to decipher these. All efforts were in vain until the\r\nRosetta Stone was discovered, which afforded the key to this archaic writing.\r\nThen scholars began to study and to translate it. Thus there has been extracted\r\nfrom these unique records of Egypt the stories of the ancient Pharaohs.<br>\r\n<br>\r\nThe old Babylonian and Assyrian monuments were as silent as the grave to us\r\nmoderns until Rawlinson copied the Behistun inscription, which afforded the key\r\nto the old cuneiform writings. Since then scholars have mastered the languages\r\nof these peoples and have read the stories of empires long buried beneath the\r\nsands of the centuries. It took hard work on the part of these scholars to\r\nferret out the orthography and the grammar of these languages long-dead.\r\nFaithful scientific study and toil always bring results.<br>\r\n<br>\r\nThus it is in the field of biblical study. There are certain fundamental laws\r\nof biblical thought that must be mastered, if anyone is to understand\r\nadequately the message of the Scriptures. Below I am giving the principal laws\r\nof interpretation that will be discussed, <span style='color:black'>God <\/span>willing,\r\nin this series of articles:<br>\r\n<br>\r\nI. The first step in interpretation.<br>\r\nII. The second step in interpretation.<br>\r\nIII. The golden rule in interpretation.<br>\r\nIV. The law of first mention.<br>\r\nV. The law of double reference.<br>\r\nVI. The law of recurrence.<br>\r\nVII. A play on words.<br>\r\nVIII. An analysis of figures of speech.<br>\r\nIX. The avoidance of extreme literalism.<br>\r\nX. The law of the contexts of quotations.<br>\r\nXI. Hebrew parallelism.<br>\r\nXII. Interpretation vs. Application.<br>\r\nXIII. Symbolic language.<br>\r\nXIV. Comparing scripture with scripture.<br>\r\nXV. Studying obscure passages in the light of plain ones.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE FIRST STEP IN\r\nINTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nIN OUR FIRST study of the laws of interpretation we have seen the importance of\r\nthis subject. Most of our troubles and ills are due to misunderstandings of\r\nwhat others have said. These misunderstandings are always the occasion of hard\r\nfeelings and often trouble. Much, therefore, of our troubles and difficulties\r\nwould be avoided if we only understood accurately and clearly what the other\r\nperson says, promises, and the like. The same thing is true with reference to\r\nhis understanding us and our intentions and promises.<br>\r\n<br>\r\nAs stated in the initial study of this subject, the first principle to be\r\ndiscussed in this series is what might be designated as &quot;the first rule of\r\ninterpretation.&quot; This rule may be stated as follows: <b>The first step in\r\ninterpreting the Scriptures is to discover the author, the people addressed,\r\nand the life and times of the people involved in a given case.<br>\r\n<\/b><br>\r\nAt first glance one may say that this is such a simple rule that it needs\r\nlittle or no discussion. Such a view is indeed superficial. Very few people\r\never observe this rule in their Bible-reading. In my making this statement I am\r\nspeaking from observation and my contacts with people. In tens of thousands of\r\ninstances, I see how the Scriptures are generally treated.<br>\r\n<br>\r\nTo bring the points before us immediately I wish to call attention to a letter.\r\nAt the office of the Biblical Research Society we receive thousands of letters\r\nfrom all parts of the world. When I attempt to read one, if the name and\r\naddress of the writer are not given on the envelope, I immediately look at the\r\nbeginning of the communication to see the place from which the letter was\r\nwritten. Then I look at the end to find the writer's name. I also notice the\r\ndate. If I am acquainted with the author and know something about his home, his\r\nlife, his labors, and his general outlook, I can enter very sympathetically\r\ninto whatever he has to say. On the other hand, if I receive a letter from a\r\nstranger, of whom I have not even heard, and he begins his letter by talking\r\nabout the special business which he has in mind or the thing he wishes to bring\r\nbefore me, I cannot enter sympathetically into what he says so much as I can if\r\nhe tells me who he is, his outlook, his intentions in writing, and other data\r\nthat will make me better acquainted, with him. Let me say that I receive\r\nletters of both types. Sometimes there develops quite an extended\r\ncorrespondence concerning some matter and a number of letters are exchanged\r\nbetween us on the one hand and the original writer on the other. We always keep\r\ncarbon copies of every letter written, which are put on file. As the\r\ncorrespondence develops, frequently we have an occasion to refer to a letter of\r\na given date in order to make a point which we have in mind. It often is\r\nnecessary to state that a given letter is the second, third, or fourth one of\r\nthe correspondence. Very frequently it becomes necessary for one, in order to\r\nunderstand one letter of a series, to read the entire correspondence from both\r\nsides just as it developed. In so doing a person gets the picture clearly\r\nbefore his mind.<br>\r\n<br>\r\nWhenever the correspondence is about some business or legal matter, the date\r\nand the place become of vital importance as well as the writer and the one\r\naddressed. It is of the greatest importance to know the author of a letter or a\r\ndocument and the one addressed. This is clearly seen by such a case as this:\r\nOne person writes to another and promises to give him ten thousand dollars.\r\nShould that letter fall into my hands, I would have no right in claiming the\r\nten thousand dollars; because the letter was not addressed to me. The same\r\nthing is true with reference to the Scriptures. The sacred writers wrote to\r\ndifferent individuals and groups of people. They made various promises in\r\nbehalf of God to certain ones. Before I can claim such a promise, I must know\r\nthat that document was written to me directly or to someone or ones occupying a\r\nposition in relation to God such as I likewise sustain to Him. If therefore I\r\nhave the same standing before God that the one to whom a special promise has\r\nbeen made, I can claim the same promise upon the principle that God is no\r\nrespecter of persons and that what He would do for a certain one in my exact\r\nposition He would do for me.<br>\r\n<br>\r\nEACH STATE OF the Union has its own laws. What is law in California may not\r\nnecessarily be on the statute books of the state of New York and vice versa. Of\r\ncourse basically the laws of each state are practically the same, but local\r\nconditions of course make necessary changes in amendments or modifications that\r\nare not required in another state. The same thing is true with reference to the\r\nlaws of the United States in relation to other nations. English law is one\r\nthing; German law is another. We must understand those things if we are to\r\ncomply with the laws of the country in which we live or are residing\r\ntemporarily. The same principle holds true in the Scriptures. God spoke certain\r\nthings to the people in the Patriarchal Age. His revelations met the conditions\r\nthen existing. It seemed that God dealt with the individuals and tribes or\r\nclans during those primitive times. Finally, when Israel developed into a\r\nnation, He delivered her from Egyptian bondage and delivered unto her the\r\nMosaic Code together with her sacrificial and ceremonial worship. Thus Moses\r\nand the prophets spoke directly to Israel and their outlook as a rule was from\r\nthe legal standpoint.<br>\r\n<br>\r\nWHEN the fullness of the time came, God brought His Son into the world who\r\nsuffered and died in order that we might have redemption full and free through\r\nHim. He has thus opened up a new and living way by means of the veil of His\r\nflesh, which was rent on the cross. He has thus entered into a new covenant\r\nwith all believers who will accept His invitation to come and find rest. Thus\r\nwhat was spoken to Israel nationally is not necessarily applicable to the\r\nchurch of God today and vice versa. A failure to recognize this plain\r\ndistinction has led to untold confusion. Many of the older theologians made no\r\ndistinction between the children of Israel and the church of God. Thus\r\nindiscriminately they applied what the prophets spoke to Israel nationally to\r\nthe church of today. They were always, however, careful to see that the curses\r\nand the threats hurled at national Israel are not to be applied to the church.<br>\r\n<br>\r\nLet us be a little more specific. What Moses and the prophets spoke to the\r\nnation of Israel as a people should not be applied to anyone else except\r\nIsrael. If we see in a given passage a certain fundamental basic principle set\r\nforth, we may apply the principle to an analogous case. But we must be certain\r\nthat the analogy exists before we make an application of the principle. When\r\nGod, for instance, promised to enter into a new covenant with the house of\r\nIsrael and the house of Judah, which would be different from the one into which\r\nHe entered when He brought them forth out of the land of Egypt, we are to\r\nunderstand that this is a very definite promise to the Jewish people. This\r\nprediction is found in Jeremiah 31:31ff. God entered into a specific covenant\r\nwith Israel when He brought her out of the land of Egypt and led her to Sinai\r\n(Exod., chap. 24). Now He says to the same nation that He will enter into a new\r\ncovenant with her, but that it is to be different from the one which He made\r\nwith her formerly. The language is specific. By no method of mental gymnastics\r\ncan anyone twist this passage to mean anything else other than what it says.<br>\r\n<br>\r\nIn Hebrews, chapter 8, a part of this marvelous prediction from Jeremiah,\r\nchapter 31, is quoted. Some theologians have concluded that, since Paul in\r\nHebrews quotes this passage, and since he is speaking about Christ in the\r\nrealities that we now have in Him, the prediction of Jeremiah was completely\r\nfulfilled in the Christian Dispensation by the coming of Christ who enters into\r\na covenant with every believer. This is incorrect reasoning. <br>\r\n<br>\r\nThe Epistle to the Hebrews was written to the nation of Israel, who at the time\r\nof the writing had been evangelized. The Jews everywhere had heard the word but\r\nhad not accepted\u2014only a few here and there received Christ as Messiah and\r\nSaviour. The writer therefore called upon the Jewish nation to consider Christ\r\nas the Apostle and High Priest of their confession (Hebrews 3:1). In the fourth\r\nchapter Paul said that the Jews of His day had been evangelized as the Hebrews\r\nof Moses' day had been, but that the word of hearing had not profited them\r\nbecause it was not mingled with faith. Thus it was with the Jews of Paul's day.\r\nThe gospel had been given to the entire nation, but only a few had accepted it\r\nby faith.<br>\r\n<br>\r\nOne can continue to go through the Book of Hebrews and study it carefully. Such\r\na one will find that this majestic Epistle was addressed to the entire\r\nnation\u2014unbelievers as well as believers. It was God's final call to the Jewish\r\nnation of the First Century to accept Christ while it was called\r\n&quot;To-day.&quot; Those who had heard, but who had not heeded, needed the\r\nexhortation to take the initial step of accepting Christ as Saviour and\r\nMessiah. Those who had accepted Christ, but who were still babes, needed the\r\nexhortation of the Epistle urging them to go forward in their Christian life\r\nand experience. But in his speaking to the nation, as a group, Paul urged his\r\nbrethren to accept Christ, who is the Apostle and High Priest of their\r\nconfession, in order that He might fulfill the promise which He made to Israel\r\nnationally through Jeremiah in chapter 31. Thus a New Testament application of\r\nthis passage is in perfect accord with the original prediction in its proper\r\nsetting. It constitutes a promise that God will yet enter into covenant\r\nrelationship with the house of Israel and the house of Judah.<br>\r\n<br>\r\nWhenever the messages of the prophets to Israel are thus analyzed and\r\nunderstood in their proper setting it is seen that the prophets meant exactly\r\nwhat they said and that they held out their promises to Israel nationally and\r\nlikewise threatened them with punishment in the event of disobedience. <br>\r\n<br>\r\nTHE Book of Psalms is Israel's songbook. In it are expressed the national hopes\r\nas well as the longing of the individual soul for God and a closer walk with\r\nHim. To ignore the fact that the Psalms constitute Israel's songbook and to\r\napply them indiscriminately to the believers today is to pervert the\r\nScriptures. Most of these hymns are nationalistic in their outlook and are\r\nspoken either directly to Israel as a nation or concerning her. Most of them\r\nspeak either of Israel's Messiah or the great Messianic Age when He, the King\r\nof Israel, comes to reign in glory and power. There are, however, certain\r\npsalms that are of an individual nature, such as Psalms 1, 23, and 25. Here are\r\npromises that are made to individual believers who are trusting in God.<br>\r\n<br>\r\nThe writers of these songs expressed, by inspiration, thoughts relative to the\r\nrelationship that exists between God and the individual believer. One may see\r\nthe principles in this portion of the Word and then apply them to cases that\r\nare analogous with that set forth in the Psalms. Such is a legitimate handling\r\nof the Word. For instance, David was a true son of God and trusted Him. He thus\r\ncould claim the promises of protection and the like. The believer stands in a\r\nrelation to God similar to that in which David did. He, however, is brought\r\ncloser to God than was David, but in general the relationship is similar;\r\ntherefore the believer today can take the principles set forth in these\r\nindividualistic psalms and can apply them to his own case. In doing this he is\r\nlegitimately using the Scriptures.<br>\r\n<br>\r\nAGAIN, let us look at the Book of Job. One must study the situation presented\r\nin this book in order to interpret it properly. After the introduction, which\r\nconsists of chapters 1 and 2, we enter into the speeches that were made by Job\r\nand his would-be comforters; These are found in chapters 3-37. As one studies\r\nthese carefully, one sees that all of these men made incorrect statements. Some\r\nof them, however, are absolutely contrary to fact. Job's friends did not\r\nunderstand the great fundamental principles of the truth as a rule. He,\r\nhowever, did understand them more nearly correctly than they, and yet he at\r\ntimes approached the point of blasphemy against God. That Job's friends did\r\nmisunderstand and did misrepresent God is clear from the statement of the\r\nAlmighty when He appeared upon the scene: &quot;Who is this that darkeneth\r\ncounsel by words without knowledge?&quot; (Job 38:2). God\u2019scharging these men\r\nwith darkening counsel without knowledge shows that they were not inspired in\r\ntheir utterances. Many of the things which they said were correct, but many\r\nwere incorrect, and some positively wrong. Since Job, along with his friends,\r\ndid make mistakes in their statements, we conclude that those chapters which\r\nthus present their speeches were not originally inspired. But let me hasten to\r\nemphasize the fact that the writer of the Book of Job was infallibly inspired\r\nand has given us a faithful account of what was said and done by these actors\r\nin this great drama. There is a difference between the inspiration of the\r\nsacred writer and the lack of inspiration on the part of the original speakers\r\nand actors. I might compare the infallibility of the Spirit by which the writer\r\nof the book was guided with this Ediphone into which I am now speaking. As I\r\ntalk, this machine records faithfully everything that I say. Thus it gives an\r\nexact record of what I speak. If I chose, I could make false statements and\r\neven contradictions. This machine would record the contradictions and the false\r\nstatements that I make just as accurately as it will the correct ones. Thus we\r\nconclude that the entire Book of Job was infallibly inspired by the Spirit of\r\nGod who told us exactly what was said and done on this occasion. But it is a\r\nmistake to quote any of the utterances of Job and his friends and present them\r\nas God's infallible revelation to man\u2014because they are not. It is simply the\r\ninspired record of what men said and did, often in the heat of controversy. But\r\nthe prologue, chapters 1 and 2, and the sequel to the story, chapters 38-42,\r\nare revelations that the sacred writer made to us as he spoke infallibly by the\r\nSpirit. A person may therefore quote anything in chapters 1, 2 and 38-42 as the\r\ninspired revelation of God. But he dare not lift the material found in chapters\r\n3-37 to the level of a revelation from God.<br>\r\n<br>\r\nThus in our study of the Scriptures we must learn who is the speaker, to whom\r\nhe speaks, under what conditions, at what time, and for what purpose. The Book\r\nof Job illustrates the importance of this rule. <br>\r\n<br>\r\nWHAT has been said about Job is correct also with reference to the Book of\r\nEcclesiastes. Throughout the book the Wise Man tells us how he thought that he\r\ncould find pleasure and amusement in this thing and that thing. In other words,\r\nhe gives his spiritual biography. Some of the things that he said and thought\r\nwere correct whereas others were not. Finally, the Holy Spirit guided him\r\ninfallibly to write this spiritual biography, which he concluded with this\r\ndivine revelation:<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<i>This is<\/i> the end of the matter; all hath been heard: Fear God, and keep\r\nhis commandments; for this is the whole <i>duty<\/i> of man. 14 For God will\r\nbring every work into judgment, with every hidden thing, whether it be good, or\r\nwhether it be evil (Eccl. 12:13,14).<br>\r\n<br>\r\nLET us now come to the New Testament. We see the four records of the one Gospel\r\nin the form of the Books of Matthew, Mark, Luke, and John. Tradition tells us\r\nthat Matthew wrote his record of the Gospel for the Jews, that Mark wrote for\r\nthe Romans, and that Luke wrote for the Greeks. The historical facts seem to\r\nsupport this tradition. John wrote to convince unbelievers and to combat\r\ncertain heresies and false systems of philosophy that were disquieting to the\r\nearly disciples.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Because Matthew was written primarily for the edification of the\r\nJewish people, some excellent brethren conclude that that record of the Gospel\r\nis not for Christians today. Thus everything that is said in it is applied to\r\nthe Jews. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Sermon on the Mount is said to be for the Jews and not for\r\nChristians. Following the same course of logic, we would say that, since Mark\r\nwas written primarily for the Romans, it has no message for us today. Following\r\nthe same rule, we would come to a similar conclusion with reference to Luke. We\r\ncould not avoid coming to a like decision with reference to John. Upon this\r\nprinciple, then, we are robbed entirely of the four records of the Gospel. The\r\nActs of the Apostles was written to Theophilus and is historical. Some have\r\nconcluded, therefore, that it is not for believers today. Some brethren see\r\nthat the Epistle to the Romans was written to the church at Rome. If we follow\r\nthis principle to its logical conclusion, then we would say that the Book of\r\nRomans has no message for us. What is said with reference to this Epistle might\r\ncorrectly be said with reference to all the New Testament Epistles to the\r\nchurches. The pastoral Epistles were written to two young preachers, Timothy\r\nand Titus. Hebrews was written to the Jewish nation and constituted &quot;God's\r\nfinal call to Israel of the first century to accept Christ as Messiah.&quot; If\r\nwe follow this principle we shall say that it has no message for us today,\r\nsince it was to the Jews of the first century. We can apply the same principle\r\nto the general Epistles and likewise to the Book of Revelation. By blindly following\r\nthis principle and by ignoring many facts we can rob ourselves of the precious\r\nmessage of the New Testament.<br>\r\n<br>\r\nThere are certain ones who do follow out this principle to its logical\r\nconclusion, but they make an exception of the Epistles to the Ephesians, Philippians,\r\nand Colossians\u2014even though these Epistles were written to specific churches.\r\nThey claim these &quot;prison Epistles&quot; upon the basis that they speak of\r\nthe body of believers as the body of Christ and declare that there was a\r\nchange\u2014a radical change\u2014at the end of the Acts of the Apostles (chapter 28).\r\nThe church from Pentecost until then was Jewish and is the bride of Christ. But\r\nbelievers from 63 A.D. and onward until the rapture (for Acts of the Apostles\r\nbrings the history of the church to 63 A.D., to the end of Paul's second year\r\nof imprisonment in Rome) constitute the body of Christ and are separate from\r\nthe bride. Those, however, who accept Christ after the rapture of the body of\r\nChrist and during the Tribulation, will complete the bride of Christ (generally\r\nspeaking this is the position to which a number of excellent brethren have been\r\nled in their rigidly adopting the principle under discussion while ignoring\r\nother plain, evident facts).<br>\r\nLet us look at the facts more particularly. There is but one gospel. The New\r\nTestament knows of but one gospel. Paul pronounced an anathema upon anyone who\r\npreached any other gospel than that which he preached (Gal. 1:8,9). This one\r\ngospel is called &quot;an eternal gospel&quot; in Revelation 14:6 (margin,\r\nR.V.). When Paul was giving the plain simple truths concerning Christ's dying\r\nfor our sins, being buried, being raised for our justification, and offering\r\nsalvation to all who accept it, he was speaking a plain simple gospel\r\nmessage\u2014&quot;the gospel of the grace of God&quot; (Acts 20:24). Paul, who\r\npreached the plain simple gospel and thus led men to a saving knowledge of the\r\ntruth, likewise went about &quot;preaching the kingdom&quot; (Acts 20:25). In\r\nthe last two verses of Acts Luke tells us that Paul remained in his own hired\r\ndwelling and received all that went in unto him, &quot;preaching the kingdom of\r\nGod, and teaching the things concerning Christ with all boldness, none\r\nforbidding him.&quot; Thus the Apostle Paul preached the good news concerning\r\nsalvation through Christ and the good news concerning the kingdom of God. So\r\ndoes every true gospel preacher. This full gospel message is to be preached,\r\naccording to Matthew 28:19,20, to the end of this Dispensation of Grace, by the\r\nchurch. After the church is gone and there arise a hundred and forty-four thousand\r\nJewish servants of God (Rev., chap. 7) they will go about preaching &quot;the\r\ngospel of the kingdom&quot; for a testimony unto all the nations and then the\r\nend of the age will come (Matt. 24:14). In their preaching this gospel of the\r\nkingdom they will be proclaiming the same message that the Apostle Paul did\r\nwhen he preached the good news concerning Christ and the kingdom of God.<br>\r\n<br>\r\nIf there is but one gospel, how, for instance, are we to understand the Book of\r\nMatthew? Matthew wrote by inspiration a record of the life and the sayings of Christ\r\nHe was led by the Spirit to present the message of the gospel in such a way as\r\nto appeal to his Jewish brethren and in such a manner that they could\r\nunderstand it. His approach was logically from the standpoint of the Old Testament.\r\nHe therefore emphasized the fact that the Old Testament predictions concerning\r\nthe Messiah were fulfilled in Christ. Matthew's record of the one gospel is\r\nJewish only in this one particular: the Apostle was led by the Spirit of God to\r\nput the message in such a way that the Jew could understand what Christ said\r\nand did.<br>\r\n<br>\r\nMark, we are told, wrote for the Romans. By the Spirit of God he understood the\r\nproper approach toward the Romans. He therefore was inspired to give an account\r\nof the life and teachings of our God and to present them in such a way as to\r\nappeal to the Roman mind. This Gospel is for the Romans only in one particular,\r\nnamely that it was put in such a way as to appeal to them. But it is a record\r\nof the one gospel of God's grace and loving-kindness.<br>\r\n<br>\r\nThe Gospel written by Luke was sent primarily for the Greeks who loved beauty\r\nand elegance of expression. Luke, the beloved physician, was inspired by the\r\nSpirit to put the record of the one gospel in such a way as to appeal to the\r\nGreek mind. <br>\r\n<br>\r\nJohn, on the other hand, was led by the Spirit to select the proper material\r\nfrom the life of Christ and to put it in such a way as to appeal to the honest\r\ndoubter. John presented in his record the one message of the gospel. His record\r\ntherefore is for the doubters only in that it was presented in such a manner as\r\nto appeal to the honest skeptics.<br>\r\nI MIGHT illustrate the situation which is presented by the four records of the\r\nGospel by calling attention to Sunday School literature. A certain section of scripture\r\nor a certain subject is selected for the study on a given God's Day. Writers\r\nwho understand psychology and who especially understand the proper approach to\r\nchildren of different ages are selected by the Sunday School boards of the\r\nvarious churches to write the proper type of literature for those who are in\r\nthe following departments: Beginners, Primary, Junior, Intermediate, and\r\nSenior. Some have other divisions, but these are the principal ones. The\r\nmessage that is in the literature for the Beginners is the same as that which\r\nis in the quarterlies for the Seniors, but of course it is put in the simplest\r\nmanner in order that those in that department may get the message to the best\r\nof their ability. What is said of the Beginners is true also of those in the\r\nPrimary, those in the Junior, those in the Intermediate, and those in the\r\nSenior departments. The way of giving the message and the approach to the\r\nsubject are different in the case of each of the classes of the different\r\ndepartments, but the message is the same. In the Apostolic Age there were four\r\ntypes of people with their varying backgrounds and outlooks upon life. Matthew,\r\nled by the Spirit of God, presented the one Gospel\u2014which is for the entire\r\nworld\u2014in such a way that the Jews could get it. But that which is in his record\r\nis not a special message for the Jews, and the Jews only.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>What is in Mark is not simply God's particular message for the\r\nRomans, exclusive of all other people. The same is true with reference to Luke\r\nand John. As we read these four records of the one Gospel, we must be careful\r\nto see who is talking and to whom his speech is directed and under what\r\nconditions the statements presented were made. Frequently the time when a\r\nstatement was made has bearing upon its proper interpretation; because some\r\nstatements presuppose certain conditions. The Apostle Paul recognized that\r\nthere was but one Gospel and that the words of the Christ have been preserved\r\nfor His people. Thus he said to Timothy, &quot;If any man teacheth a different\r\ndoctrine, and consented not to sound words, <i>even<\/i> the words of our\r\nChrist, and to the doctrine which is according to godliness, he is puffed up\r\n...&quot; (I Tim. 6:3). The words of our God are found in all four records of\r\nthe Gospel, and they have been preserved for us, for our edification and up\r\nbuilding.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Acts of the Apostles, though written at first to Theophilus,\r\nis for our edification and enlightenment. In it there are various speakers. The\r\nsermons that were preached are of inestimable value to us today.<br>\r\n<br>\r\nThough the Roman Epistle was directed and sent to the church in the world\r\nmetropolis at that time, it is a general treatise on the gospel. It sets forth\r\nthe great fundamental doctrines of the gospel of Christ and is for everyone who\r\nsustains the same relationship to God that the Roman Christians did. The\r\nletters to the church at Corinth were sent primarily to the body of believers\r\nin that city. And yet in the first verse of the first Epistle Paul says that\r\nthe letter is for everyone, regardless of where he is or where he lives, just\r\nso he believes in God. Thus those letters are of universal application to those\r\nwho sustain the same relationship to Christ and God as did those Corinthians.\r\nWhat is said of these letters and the Roman Epistle may be correctly said of all\r\nthe other Epistles to churches found in the New Testament. Each of the\r\ntwenty-seven books found in the New Testament is an integral part of a whole.\r\nEach part has its special function in revealing the mind and will of God to us\r\ntoday. What Paul said in regard to the Old Testament is correct with reference\r\nto the New also.<br>\r\n<br>\r\nEvery scripture inspired of God <i>is<\/i> also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work (II Tim.\r\n3:16, 17).<br>\r\n<br>\r\nThe knowledge of certain rules of interpretation and the observance of these\r\nrules when studying the Scriptures is very important and helpful in arriving at\r\na clear understanding of God\u2019s Word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE SECOND STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE LAST INSTALLMENT of this series we studied what I designated as\r\n&quot;The First Rule of Interpreting the Scriptures.&quot; In our examination\r\nof this first step we saw that a person must understand who the author of a\r\nwriting is, the time of his writing, the occasion of his doing so, the specific\r\npurpose for which he wrote, and the times in which he and the people addressed\r\nlived. When anyone has this data, he can, as a rule, interpret more accurately\r\nwhat is said. He can catch the drift of the thought and can see the connection\r\nbetween statements more clearly than otherwise.<br>\r\n<br>\r\nThe next rule for the interpretation of language as it pertains to the\r\nScriptures may be stated thus: <b>The second step in interpreting the Scriptures\r\nis to discover the facts and the truths presented in a given passage and to\r\nnote the exact wording of the text.<\/b> Having gleaned all that we can from the\r\ndata in hand regarding the author and the recipients of a communication, the\r\ntimes and the seasons, and the occasion of such a communication, a person is in\r\na position to apply the second rule or step of interpretation in his effort to\r\nget at the message which the author intended to convey.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>I. Analysis Of The\r\nRule \u2014The Collection And Classification <br>\r\nOf The Facts And Truths. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>We are part of all we\r\nmeet. Life is a chain of causation. All consequences have antecedents. In view\r\nof these axiomatic truths one must collect the facts of any given text and\r\nclassify them properly, relating each of them to those with which it is\r\nassociated\u2014if there be any connection.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>A. Collection of\r\nFacts and Truths of a Given Text<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>It is necessary for\r\nus to note carefully every statement that is made and every fact that is\r\nstated, regardless of whether or not it is an historical fact or a scientific\r\ntruth or principle. <br>\r\n<br>\r\nWe are living in a practical world. The visionary has great difficulty in such\r\na workaday atmosphere as that in which we live. A person must keep his feet on\r\nthe ground even while he is attempting to reason out a thing or to theorize\r\nregarding any matter. Facts are facts\u2014things that have actually taken place.\r\nFacts always overthrow theories that are not in harmony with truth. Whenever,\r\ntherefore, there is a conflict between theories and facts, we must throw the theories\r\ninto the discard and hold to the facts.<br>\r\n<br>\r\nThere are great and fundamental principles or truths in every sphere of man's\r\nactivity. The physical world is controlled by laws which have been imposed upon\r\nit by the all-wise Creator. In the realm of mind there are likewise principles\r\nwhich are just as unbreakable, and which are as unvarying as any of the laws of\r\nthe material realm. In the field of ethics and religion there are also truths\r\nand principles. These are likewise inflexible. They can never be set aside with\r\nimpunity. In the same manner there are principles and truths that are operating\r\nin the spiritual realm. These are likewise unchangeable and unvarying.<br>\r\n<br>\r\nIn view of the facts just stated, whenever a person is reading the Scriptures,\r\nhe should endeavor to glean every fact and to note every principle that is set\r\nforth in a given passage. In other words, let me say that words are symbols of\r\nideas. Every word and every group of words set forth a definite, specific\r\nmeaning. This statement is especially true with reference to the Scriptures,\r\nwhich are the profoundest writings and which are more than the writings of\r\nuninspired men. God has preserved this information for us. We should therefore\r\nendeavor to discover the facts that are stated and to take note of the\r\nprinciples and truths set forth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>B.    The\r\nClassification of Facts and Truths of a Given Text<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nThe classification of the facts and truths which are presented by any text of\r\nScripture is of the utmost importance. A sentence consists of various parts of\r\nspeech. In some of the more involved sentences every part of speech is used. In\r\nmany of them the same part occurs over and over again. In a well-written\r\nparagraph each sentence is properly related to the general thought which is\r\nbeing set forth in such a section of a document. As we analyze a sentence or a\r\nparagraph, it is most important that we notice the time element, if any be\r\ngiven. We must take note of the type of sentence used: whether it is a\r\ndeclaration, an interrogation, or a command. It is likewise imperative that the\r\nreader note the subject of the sentence or the theme of the paragraph or\r\ncomposition. Is the subject of the sentence acting or is it being acted upon?\r\nWhat motive, if any, may be discovered prompting the act? Is anyone affected by\r\nwhat is said or done? The facts that are discovered must be related and\r\nclassified\u2014those that pertain to the physical phenomena as well as those that\r\nare operative in the sphere of psychology or the spiritual realm.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>C.    Noting the\r\nExact Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIn anyone's speaking of the collection and classification of facts and truths,\r\nit is necessary for him to refer to the analysis of the sentence, looking at\r\nthe various parts of speech employed and the relation of one to another. A\r\nlittle further caution is necessary: A person must look at the <i>exact words<\/i>\r\nthat are used. If possible, he should know the original meaning of the words in\r\nEnglish. There is a fundamental thought that is enshrined in every word. Usage,\r\nhowever, frequently modifies terms and adds additional ideas. In this\r\nconnection let me say that it is most important to notice the small words. They\r\nare frequently of as great importance as the larger ones. Sometimes, on account\r\nof the fact that prepositions are small, short words, we ignore them. But they\r\nindicate the exact relation between words. Conjunctions are no less important.\r\nCertain particles lend shade and color to thought. This is especially true in\r\nthe Greek. A person must therefore note accurately the exact wording of a\r\npassage, if he is to formulate a correct, definite, specific idea of any given\r\ntext.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   The Application\r\nOf This Rule<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nHaying analyzed the principle involved in the rule which we are studying, let\r\nus now apply it to certain passages of Scripture, taken from different sections\r\nof the Word. As the first example let us notice Genesis 1:1,2:<br>\r\n<br>\r\nIn the beginning God created the heavens and the earth. And the earth was waste\r\nand void; and darkness was upon the face of the deep: and the Spirit of God\r\nmoved upon the face of the waters.<br>\r\n<br>\r\nAccording to the second law of interpretation we are to discover the facts and\r\nprinciples, if any, involved in this statement. In verse 1, which is one of the\r\nprofoundest utterances in the entire Word of God, we learn a number of facts. The\r\nphrase, in the beginning, is adverbial and refers to that part of eternity\r\nwhich antedated time. Time began with the creation of the universe. Thus the\r\nbeginning which is spoken of here is that part of eternity which antedated the\r\ncreation. Back in that part of eternity God existed. He is the Eternal, the\r\nEverlasting God. He is the Uncaused Cause of all things. He is the one who\r\nsupports the material universe and is carrying it forward to a grand\r\nconsummation. He is the one in whom we live, move, and have our continual\r\nbeing. Volumes could be written concerning the Almighty.<br>\r\n<br>\r\nIn this verse we are told that this omnipotent, self-existent Being whom we\r\nknow as God put forth the act of creation. An examination of this word\r\ndiscloses the fact that it means to bring into being that which had no prior\r\nform or substance before His performing this act. A study of the Scriptures\r\nshows that no one is capable of putting forth this act except the omniscient,\r\nomnipotent God.<br>\r\n<br>\r\nThat which the Almighty created, according to the verse which we are\r\nconsidering, was &quot;the heavens and the earth.&quot; &quot;Heavens&quot;\r\nincludes all the celestial bodies throughout the vast extent of space. Modern\r\nastronomical instruments are bringing within the range of man's vision fields\r\nof space never dreamed of before our day and time. When larger and more\r\nefficient instruments are made and new methods of investigation are discovered\r\nour ideas of the universe will be enlarged and our conception of the\r\nomnipotence of God greatly enriched. While we are interested in the heavens and\r\nthe celestial bodies, we are greatly absorbed in this earth upon which we are\r\nliving. Thus in this one verse, which in the Hebrew has only seven words, we\r\nare given the profound, majestic statement concerning the beginning of physical\r\nphenomena, the sphere of the spirit world. This verse combats and refutes\r\npolytheism, pantheism, materialism, and idealism. In fact, it overthrows all\r\nthe modern false philosophical conceptions concerning the origin of the\r\nuniverse and gives us the most rational, logical account of it.<br>\r\n<br>\r\nIn the second verse our attention is focused upon this earth. We are told that\r\nit was &quot;waste and void.&quot; When we read this statement and recall\r\nIsaiah 45:18, which tells us that &quot;God ... formed the earth ... and\r\ncreated it not a waste,&quot; we come to the conclusion that evidently, since\r\nGod's works are perfect, the earth was wrecked after its being created. Thus an\r\naccurate rendering of the Hebrew of Genesis 1:2 would be: But the earth became\r\na desolation and a waste. We are also told that darkness was upon the face of\r\nthe deep. The implication of this statement is that there was light here first,\r\nbut that after the catastrophe, darkness enveloped the earth.<br>\r\n<br>\r\nSome time after\u2014we know not how long or how short the period was\u2014the Spirit of\r\nGod moved or brooded upon the face of the waters. Why He did this we are not\r\ntold in this connection. As to who is meant by the Spirit of God we are not\r\ntold here. When, however, we read this statement in the light that is thrown\r\nupon it from other related passages, we know that the one called &quot;the\r\nSpirit of God&quot; is none other than the third person at the Holy Trinity,\r\nthe Holy Spirit.<br>\r\n<br>\r\nThus in our applying the second rule of interpretation to this passage, we\r\nanalyze the two sentences constituting these two verses. We look at the various\r\nphrases, nouns, verbs, prepositions, and adjectives. We likewise take note of\r\nthe meaning of these words. We determine the exact and accurate signification\r\nof each term. By our doing this, we discover the facts and truth that are set\r\nforth and thus get a definite, specific idea of the truth that is conveyed.<br>\r\n<br>\r\nIn the application to these verses of the principle under consideration, I have\r\nbeen able only in the briefest manner to refer to the great facts and truths\r\nthat are set forth in these marvelous statements. A large volume could be\r\ndevoted to the discussion of this passage. But my analysis will suffice to show\r\nthe importance of noting what is said in a given text. Thus, when we read any\r\npassage, let us first ask ourselves this question: What does the text actually\r\nsay? Then let us set to work to discover its meaning.<br>\r\n<br>\r\nIT IS now in order for us to turn to a different type of statement to be found\r\nin the Scriptures. Genesis 1:1,2 is historical. Let us look at a prophetic\r\nutterance:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Why do the nations rage and the peoples\r\nmeditate a vain thing?<br>\r\nThe kings of the earth set themselves,<br>\r\nAnd the rulers take counsel together,<br>\r\nAgainst Jehovah, and against his anointed, saying,<br>\r\nLet us break their bonds asunder, <br>\r\nAnd cast away their cords from us (Ps. 2:1-3).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By paying careful\r\nattention to what is said in this passage, we understand that the psalmist, by\r\nthe Spirit of God, saw a forthcoming international, atheistic, anti-Semitic,\r\nanti-Christian, politico-religious convention. The marginal reading of the\r\nfirst question, which is literal, is this: &quot;Why do the nations\r\ntumultuously assemble?&quot; Evidently the nations are assembling in a\r\ntumultuous gathering. Is this statement to be taken literally? We know that it\r\nis physically impossible for the two-billions of peoples of the world to gather\r\ntogether in any one assemblage. But, according to verse 2, the delegates to\r\nthis convention are the kings and the rulers of the earth. This second verse\r\nenables us to understand the meaning of the first one. The purpose of this\r\ngathering is to meditate what the psalmist calls &quot;a vain\r\nthing&quot;\u2014something that will fail utterly. When we recognize that this is a\r\nprediction of a convention to which kings and rulers of the world are the delegates,\r\nwe see that it is a prediction of an international gathering. That it is an\r\natheistic convention is evident from the fact that it is &quot;Against\r\nJehovah.&quot; That it is anti-Semitic is seen from the further fact that it is\r\nagainst Jehovah, the God who revealed Himself to Israel, and who throughout the\r\nOld Testament speaks of Himself as &quot;the God of Israel.&quot; That it is\r\nanti-Christian is also seen from the fact that it is against God's\r\n&quot;anointed,&quot; His Messiah.<br>\r\n<br>\r\nAfter much debate the following resolution will be put before the house for a\r\nvote: &quot;Let us [the convention] break their [Jehovah and His Messiah's]\r\nbonds asunder, And cast their cords from us.&quot; The words of these verses,\r\nif they mean anything at all, mean just what is indicated above. They mean\r\nnothing more, nothing less. Of course each idea could be enlarged upon and the\r\npicture could be brought out in bold relief; but these are the fundamental\r\nthoughts of the passage.<br>\r\n<br>\r\nHas such an international gathering ever been called to do away with the\r\nreligion of God and Christ? Everyone who knows anything about history would\r\nanswer in the negative. This prediction has never been fulfilled.<br>\r\n<br>\r\nBut someone calls my attention to the fact that these verses are quoted in Acts\r\n4:25,26 and are applied to the action that was taken by Pilate, Herod, and the\r\nJewish Sanhedrin against Christ. But this was no convention. There were two\r\npetty Roman officials who were working in connection with the Jewish Sanhedrin\r\nagainst Christ. In no sense did they put forward the resolution, &quot;Let us\r\nbreak their bonds asunder, And cast their cords from us,&quot; and vote upon\r\nit. Since the action of these enemies of Christ did not fill out the picture of\r\nthe original passage, we may be certain that that to which it is applied in the\r\nNew Testament was simply a partial, limited, incomplete fulfillment of this\r\nprophecy. Moreover, we may be certain that it will yet be fulfilled\r\nliterally\u2014accordingly as it is written. We are therefore driven to the\r\nconclusion that this passage is a prophecy of the &quot;forthcoming international,\r\natheistic, anti-Semitic, anti-Christian, politico-religious convention.&quot;<br>\r\n<br>\r\nWe have discovered the facts that are stated in Psalm 2:1-3, have classified\r\nthem, and have given special notice to the exact wording. We have not of course\r\ngone into an extensive study of this passage\u2014which thing is not possible on\r\naccount of limited space. (In my volume, <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page27d.html\" target=\"_blank\"><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>Messiah:\r\nHis First Coming Scheduled<\/span><\/i><\/a><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>, I discuss Psalm 2 more at length.)<br>\r\n<br>\r\nLet us now look at John 1:1,2: &quot;In the beginning was the Word, and the\r\nWord was with God, and the Word was God. The same was in the beginning with\r\nGod.&quot;<br>\r\n<br>\r\nThe phrase introducing verse 1, &quot;In the beginning,&quot; instantly reminds\r\none of Genesis 1:1. When we read verses 3 and 4 of John, chapter 1, and compare\r\nthe statement given in these four verses with Genesis 1:1, we are convinced\r\nthat this phrase has the same signification in both passages, namely, that it\r\nrefers to that portion of eternity which antedated time.<br>\r\n<br>\r\nThe next thing for us to note is the copula, <i>was<\/i>. The word standing in\r\nthe Greek text indicates continuity in the past; and in this context,\r\ncontinuity in the past without any limits.<br>\r\n<br>\r\nThe subject of this sentence is &quot;the Word.&quot; The peculiar use of this\r\nterm shows that it is employed with an unusual signification. When we study the\r\nvarious related passages, we see that it refers to one of the Holy Trinity,\r\nwhom we know from other passages as the Son, second person of the triune\r\nGodhead. That this interpretation is correct is seen from the rest of this\r\nverse\u2014&quot;and the Word was with God, and the Word was God.&quot; The\r\npreposition translated &quot;with&quot; indicates personal relationship. This\r\none was in personal relationship, in fellowship with God; but He was not an\r\nangel, nor a cherub or seraph; but He was divine\u2014as is indicated by the last of\r\nthe sentence.<br>\r\n<br>\r\nIn order to forestall any false, erroneous positions and to insure the correct\r\nidea, the Apostle in verse 2 stated that &quot;The same was in the beginning\r\nwith God.&quot; He was in fellowship and communion with God from all eternity.\r\nWe could take up each word, examine it microscopically, and could, by turning\r\nto parallel passages, bring out the various shades of thought here presented.\r\nBut these are sufficient to illustrate the importance of one's discovering the\r\nfacts and the truths that are stated in any passage and of noting exactly what\r\nis said. In other words, these examples are sufficient to emphasize the\r\nimportance of the second rule or step in interpreting the Scriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF\r\nINTERPRETATION\u2014<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE THIRD STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE DISCUSSION of the first step in interpreting the Scriptures, we saw that\r\nit is most important for the biblical reader to understand who the human author\r\nwas, the one addressed, the times in which the writer lived, the occasion of\r\nhis writing, and all facts that may be gathered in order to have the proper\r\napproach to any one passage of Scripture. In the discussion of the second step\r\nof interpreting the Scriptures, we also saw that one must gather the facts that\r\nare stated in any given passage and must note the exact language that is\r\nemployed. When one has therefore followed these instructions to the best of his\r\nability, he must observe what is properly called the golden rule of\r\ninterpretation which is as follows:<br>\r\n<br>\r\n<b>When the plain sense of Scripture makes common sense, seek no other sense;\r\ntherefore, take every word, at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<\/b><br>\r\nThe sum and substance of this most important rule is that one should take every\r\nstatement of the Scriptures at its plain face value, unless there are\r\nindications that a figurative or metaphorical meaning was intended by the\r\noriginal writer. In other words, one is to take the Scriptures as they are\r\nwritten and is not to attempt to read into the Sacred Writings his own ideas or\r\nthe thoughts of men. Since this golden rule of interpretation is such a very\r\nimportant one, it becomes necessary for us to look at it more minutely.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>I.     The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The first part of\r\nthis rule urges us to take every word at its primary, ordinary, usual, literal\r\nmeaning\u2014unless there is positive evidence pointing beyond this plain face\r\nmeaning. Our words today have a history behind them. Originally, when words are\r\ncoined, they represent a fundamental primary idea. Throughout the period of its\r\nbeing used, each word has taken on new shades of ideas, all of which as a rule\r\nare related to the fundamental original conception. Usually the inherent idea\r\nof a word still clings to it. There are of course exceptions to this general\r\ntrend of the development of words. Certain terms have changed their meaning so\r\nvery radically that they connote the exact opposite now from what they did\r\noriginally. As an example of this, we may note the word <i>let.<\/i> In the time\r\nthe King James Version was translated, it meant to <i>hinder.<\/i> Today it\r\nmeans exactly the opposite\u2014to permit, to allow. But this is a rather strange\r\nand extreme example of a word which changes its meaning entirely.<br>\r\n<br>\r\nAccording to our rule we are to take the primary, ordinary, usual, literal\r\nmeaning. The adjective <i>primary<\/i> emphasizes the original, inherent idea in\r\nthe term. <i>Ordinary<\/i> and <i>usual<\/i> are practically synonyms, especially\r\nin this definition, &quot;usual&quot; being employed for the sake of emphasis.\r\nThe word <i>literal<\/i> is used to emphasize the thought that every word must\r\nbe taken as referring to the actual thought of the time when it used. Literal,\r\ntherefore, is opposed to figurative or symbolic.<br>\r\n<br>\r\nThis part of the rule must be observed strictly; otherwise the interpreter\r\nwill, in many instances, miss the meaning of the sacred writer. As an\r\nillustration of the importance of this part of our rule I wish to call\r\nattention to the statement found in Jonah 2:2,3: &quot;And he said, I called by\r\nreason of mine affliction unto Jehovah, And he answered me; Out of the belly of\r\nSheol cried I, <i>And<\/i> thou heardest my voice. For thou didst cast me into\r\nthe depth, in the heart of the seas. And the flood was round about me; All thy\r\nwaves and thy billows passed over me.&quot; The Prophet, in explaining how it\r\nwas that he had been to Sheol, stated that he had been cast into the depth,\r\nthat the flood had been round about him, and that the waves and billows had\r\nbeen passing over him. If we observe this part of our rules, we are to take the\r\nwords, depth, flood, waves, and billows, literally as referring to water\u2014unless\r\nthere are indications showing that he did not use these terms literally. When\r\nwe read chapter 1 we see that Jonah was thrown overboard and landed in the\r\nwater\u2014the literal sea. He was there in the depths. The flood was round about\r\nhim; and the waves and billows were passing over him. To interpret Jonah 2:3\r\nfiguratively is to miss the meaning entirely. The presumption is that every\r\nword is to be taken at its primary, ordinary, usual, literal meaning unless\r\nthere are facts that indicate a departure from the face meaning. Some have\r\nignored this important element of the rule and have insisted that it is used\r\nfiguratively. In support of this contention those espousing this position have\r\ncalled attention to Psalm 69:2: <br>\r\n<br>\r\nI sink in deep mire, where there is no standing:<br>\r\nI am come into deep waters, where the floods overflow me.<br>\r\n<br>\r\nThey triumphantly point to the fact that there are no waters in this passage,\r\nalthough David did use the words, waters and floods. They are correct in saying\r\nthat there are no waters or floods in Psalm 69. How do we know that? The facts\r\nof the context point positively in the direction that these words are used\r\nfiguratively. To read waters into this passage would be to do violence to the\r\nScriptures and to inject into them a meaning that they do not have. On the\r\nother hand, to close one's eyes to the literal sea into which Jonah was thrown\r\nwhen he was cast from the ship is to do violence to the Book of Jonah. The\r\nauthor says that he was thrown out into the water and records the prophet's\r\nprayer while he was bobbing up and down in the water before he sank. Thus he\r\nspoke literally when he said that the flood was round about him and that the\r\nwaves and the billows were passing over his head.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   Seek Figurative\r\nMeaning Only When Facts Demand <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>Such An\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Though this point has\r\nbeen partially covered in discussing Jonah 2:3, it is such a vital element of\r\nour rule, I feel that I should emphasize it at this point. Possibly a violation\r\nor two of this principle will help to show emphatically why it is so very important.\r\nThere are those of the rationalistic persuasion who do not believe that there\r\never was such a man as Abraham, the patriarch of whom we read in Genesis. If\r\none should read <i>Legends of Genesis<\/i> by Gunkel, he would see how the\r\nrationalists break the force of the Scriptures arbitrarily and make them to\r\nmean something entirely different from what they say. They tell us that there\r\nwas no such man as Abraham, the great progenitor of the Hebrew race. Having\r\nthus deprived us of this historical character, they proceed to explain to us\r\nhow it is that the name of Abram, or Abraham, as it was later called, appears\r\non the sacred page. According to the rationalistic theory the Jews, as they\r\ncame in contact with other nations of antiquity, wanted to objectify their history\r\nas the nations did. They did this by inventing some great illustrious hero from\r\nwhom they were descended. Instead of Israel's having descended from Abram, a\r\nresident of the Ur of Chaldea, they were simply the descendants of various\r\nnomadic tribes that wandered around in the Arabian Desert until they finally\r\ncrossed over the border into the fertile crescent, into Palestine. The\r\nso-called historians of the eighth and ninth centuries B.C. drew upon their\r\nimaginations, created the characters, Abraham, Isaac, Jacob, and Joseph, and\r\nthus manufactured the history which we read in the Pentateuch and in the\r\nearlier historical portions of the Scriptures. It is hard for us who are in the\r\nhabit of believing that the Bible is the very Word of God to see how men\u2014brilliant,\r\nscholarly men\u2014can deal with history and facts in such a fast and loose manner.\r\nBut such is the logical outcome of the violation of this phase of the golden\r\nrule of interpretation.<br>\r\n<br>\r\nIN THIS connection I wish to call attention to what one of my old professors in\r\nthe University of Chicago said in lecturing on Genesis. During his lecture (as\r\nI sat as a student in the class) he said that most scholars denied the\r\nhistoricity of the Hebrew patriarchs, and that he had taken the same position\r\nwith reference to all of them at one time; however, he had changed his mind in\r\nregard to Abraham. The thing that caused him to revise his opinion regarding\r\nthe Father of the Faithful was that a clay tablet had been discovered upon\r\nwhich the name Abram appeared. This man rented a wagon to another person in\r\norder that he might make a journey from Chaldea to the land of Ammuru, the\r\nwestland. Think of it! A brilliant scholarly man denied the existence of\r\nAbraham, notwithstanding all that the Bible says about him. But that which\r\ncaused him to change his opinion was a clay tablet on which the contract for\r\nrenting a wagon was recorded. This account caused the learned professor to\r\nchange his mind and to believe in the historicity of Abraham.<br>\r\n<br>\r\nIf a person can take a plain passage of Scripture, close his eyes to its real\r\nmeaning, and read into it a figurative or symbolic meaning, he will be forced\r\nto do the same thing with related passages\u2014if he is logical. In doing this, he\r\nis forced to reconstruct large sections of the Scripture and to impose upon\r\nthem a meaning foreign to that of the original writer. When one has once\r\nadopted this method, one has no place to stop\u2014short of a denial of the records\r\nand of forcing a meaning upon the Word of God contrary to all facts and reason.\r\nAs we have seen above, the rationalistic critics have simply carried this\r\nspiritualizing process to its inevitable conclusion. Modernism and rationalism\r\nare the logical outgrowth of forcing a figurative meaning upon a passage that\r\nis clearly literal. In the light of these facts we can see how very important\r\nit is for us to apply the golden rule of interpretation rigidly to every\r\npassage in the Word of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:-.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>III.  Studying\r\nObscure Passages In The Light Of Related Texts <br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Frequently one comes\r\nacross a statement which is made with little detail. It is therefore difficult\r\nto study it simply in the light of its context. Whenever we come to such a\r\npassage as this, it becomes necessary for us to lay such a text beside a\r\nrelated one about which there can be no doubt, and concerning which there are\r\nfull details. But we must be absolutely certain that the passage from which we\r\nhope to get light on the obscure one is dealing with the same subject and is\r\nrelevant. False identification always brings confusion.<br>\r\n<br>\r\nAs an illustration of this principle, let us look at Psalm 2. In the first\r\nthree verses we read of an international, atheistic, anti-Christian,\r\nreligio-political convention, that meets for the purpose of putting the\r\nreligion of Jehovah, the God of Israel, and His Messiah, the Christ, under the\r\nban. That these verses foretell such a conference is evident from the fact that\r\nthe delegates are the kings of the earth and the rulers. That it is an\r\natheistic convention is evident from the fact that it is called together for\r\nthe purpose of taking action against God. That it is an anti-Semitic congress\r\nis reflected in the fact that it is against Jehovah, the God who revealed\r\nHimself to Israel. That it is an anti-Christian gathering is also evident from\r\nthe fact that action is taken against God's Anointed, God's Messiah, the\r\nChrist. That it is a religious convention is seen from the fact that it meets\r\nfor the purpose of deciding whether or not the religion set forth in the Old\r\nTestament and that in the New is to be tolerated. That it is a political\r\nassembly is seen from the fact that politicians, the rulers and kings of the\r\nearth, are the delegates. Having learned that this passage foretells such a\r\nconvention, we must if possible learn when it will occur. In vain we look at\r\nPsalm 2.<br>\r\n<br>\r\nSome call our attention to the fact that the first two verses of this psalm are\r\nquoted in Acts 4:25,26 and are applied to the action Herod, Pontius Pilate, the\r\nJewish Sanhedrin, and the people of Israel took against <span style='color:\r\nblack'>Christ<\/span>. What these did against God is only a partial, limited,\r\nincomplete fulfillment of the prediction. Since such a gathering has never been\r\ncalled, and since the Word of God can never be broken, we may be certain that\r\nif will yet be convened in the future. When a person studies Daniel 9:36ff, he\r\nwill see that the willful king spoken of in this passage takes drastic action\r\nagainst all religion and puts forth his own type of divine service and imposes\r\nit upon humanity. This action he will take in the middle of the Tribulation,\r\nfor there will be only three and one-half more years of it to run until it is\r\nfinished. Thus when Psalm 2:1-3 is studied in connection with Daniel\r\n11:36-12:13, the impression is immediately made that in all probability David\r\nin Psalm 2 was talking about the action that the willful king, the world\r\ndictator, will take in the middle of the Tribulation. When we pursue our\r\nstudies a little further and investigate the teaching of Revelation, chapter\r\n13, the profound conviction is made upon the mind that without doubt David in\r\nPsalm 2 was speaking of the events of Revelation, chapter 13. In this passage\r\nwe read of a great beast who is none other than the Antichrist, and of the\r\nunparalleled role which he will play in world affairs. He forbids the nations\r\nof the world to worship any gods, even the true God; but demands that they\r\nworship him alone. His assistant, the second beast of this chapter, issues a\r\ndecree that all shall take the mark of the beast upon their foreheads or their\r\nhands. These and other facts that are in Revelation, chapter 13, lead one to\r\nbelieve that the action of Psalm 2 is to be located in the middle of the\r\nTribulation. Thus we interpret Psalm 2 in the light of a related passage,\r\nRevelation, chapter 13, which gives full details.<br>\r\n<br>\r\nThat part of our rule which we have under consideration says that we should\r\nstudy an obscure passage in the light of related ones and axiomatic and\r\nfundamental truths. God is the author of all axiomatic principles. We may be\r\ncertain that whatever utterances are found in the Word are to be interpreted in\r\nthe light of these axiomatic and fundamental truths. Usually there are related\r\npassages from which we can get light on obscure texts. But we can always be\r\ncertain that no statement of Scripture sets aside axiomatic and fundamental principles.\r\nHence we shall interpret all Scripture in the light of these axioms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>IV.  Applying The\r\nGolden Rule Of Interpretation <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Having looked at the various parts of our\r\nrule, we are now in a position to apply it and see what results we have. Let us\r\ntake the controverted passage of Isaiah 7:14: &quot;Therefore <span\r\nstyle='color:black'>God <\/span>himself will give you a sign: behold, a virgin\r\nshall conceive, and bear a son, and shall call his name Immanuel.&quot; The\r\nrevelation found in Isaiah, chapter 7, was occasioned by an alliance formed by\r\nthe king of Israel with the king of Syria to come against Jerusalem, to\r\ndethrone Ahaz, and to set up an appointee of the two kings. This report brought\r\nnothing but consternation to the inhabitants of Jerusalem. The young king,\r\nAhaz, began to inspect the water system, a vital factor in time of war and\r\nsiege. To him God sent the Prophet Isaiah in order that he might strengthen his\r\nfaith by giving a message from the Almighty. Ahaz, who had already initiated\r\nnegotiations with the king of Assyria, to come to his assistance, did not wish\r\nto give up his ideas and plans. At the revelation of God Isaiah offered to\r\nperform a miracle either in the heavens above or in the depths, sea, beneath,\r\naccording as the king wished. Hence the word rendered sign means either a\r\nmiracle<i>,<\/i> something wrought by supernatural power, or an ordinary fact or\r\nevent to which an arbitrary meaning might be attached. Since it has these two\r\nconnotations, the context in which this word appears must be consulted to\r\ndetermine what is its exact meaning in such a case. It is clear that Isaiah\r\nmeant by <i>sign<\/i> a miracle, for he offered to perform this sign either in\r\nthe heavens above or in the sea beneath. This offer shows clearly what Isaiah\r\nmeant by the word, sign\u2014an act, the result of supernatural power.<br>\r\n<br>\r\nAhaz did not wish his faith to be strengthened because he did not wish to give\r\nup his plans and purposes. He therefore spurned the offer by a pious,\r\nhypocritical dodge. When he assumed this attitude, the prophet turned from such\r\nan impious one as he and addressed the house of David, saying, &quot;Is it a\r\nsmall thing for you [the Hebrew word is in the plural number] to weary men, that\r\nye will weary my God also?&quot; which passage shows that the prophet was no\r\nlonger talking to Ahaz as an individual, but to the royal house of David. Since\r\nthe prophet was looking out into the future, we must conclude that he had not\r\nonly the royal house of David then living in mind, but also those who would\r\nlive in the future. To the regal house therefore he promised to give a sign,\r\nwhich is expressed in the verse, quoted above.<br>\r\n<br>\r\nThe birth of this child is miraculous. This conclusion we cannot avoid since,\r\nin the mention of the word, sign, to Ahaz, the prophet gave it a supernatural\r\nconnotation. When Ahaz refused to ask <span style='color:black'>God <\/span>to\r\nperform such a sign, the prophet was led to promise to the house of David that\r\nGod would perform a sign in a sense similar to its meaning when he employed it\r\nthe first time. Then he told us of what this supernatural sign would consist,\r\nnamely, that <i>the<\/i> virgin &quot;shall conceive, and bear a son, and shall\r\ncall his name Immanuel,&quot; which means. <i>God with us.<\/i> It is clear from\r\nthe prophet's language that he was thinking of miraculous conception and virgin\r\nbirth of the child who is promised to the house of David.<br>\r\n<br>\r\nBut there are those who say that the word rendered by the English term <i>virgin<\/i>\r\nmeans <i>a young, married woman.<\/i> This word occurs seven times in the Hebrew\r\nScriptures. An examination of the other six occurrences in the light of their\r\ncontexts leads unmistakably to the conviction that the word here used indicates\r\nan unmarried woman of marriageable age. (I have discussed this question fully\r\nin my volume, <i>Messiah: His Nature and Person.)<\/i> There are two occurrences\r\nof musical notations in the Psalms which may be our same word modified and with\r\na different connotation. But they have no bearing upon the issue now under\r\ndiscussion. Thus a thorough understanding of the word here rendered\r\n&quot;virgin&quot; makes the profound conviction upon the mind of the truth\r\nseeker that Isaiah promised the house of David that there would be miraculously\r\nconceived and born of a virgin one who would be recognized as God in human\r\nform. Hence His name would be called, according to Isaiah, Immanuel\u2014<i>God with\r\nus,<\/i> or, <i>God is with us.<br>\r\n<\/i><br>\r\nThe facts of this chapter through verse 14 demand this interpretation. By no\r\nsleight-of-hand tricks or mental gymnastics can any other meaning logically be\r\nforced upon this passage. We must accept it as a promise of the virgin birth of\r\nKing Messiah.<br>\r\n<br>\r\nBut, in verses 15-17, we read of another child, whose birth was to be out in\r\nthe immediate future from the time of the prophet's speaking this prediction.\r\nThis fact is seen by the statement that this child would be eating butter and\r\nhoney, when he was old enough to know to refuse the evil and to choose the\r\ngood. Moreover, before the child &quot;shall know to refuse the evil, and\r\nchoose the good,&quot; the land of the kingdoms of Israel and of Syria would be\r\ndevastated. We know from contemporary history, asit has been recovered from the\r\nmonuments of the Assyrian monarchs, that, beginning about 734B.C., Syria was\r\nlaid waste, and that, by 719 B.C., the kingdom of Israel likewise was\r\noverthrown and trodden down. Since these lands were to be devastated before the\r\nchild would know to choose the good and refuse the evil, and since we know when\r\nthose lands were overrun, we know that in verses 15-17 the prophet was talking\r\nabout a child that would be born in his day. Some have thought that this child\r\nwas that of the prophet himself, for in 8:1-4 Isaiah tells about the birth of\r\nhis son, Maher-shalal-hash-baz.<br>\r\n<br>\r\nIf we are to let the record give forth its message just as written, we cannot\r\navoid the conclusion that there are two children mentioned in these verses. The\r\nevidence is very plain and positive to this effect, but the description of the\r\none is blended with that of the other. But such a method of revelation is not\r\nstrange to the one who is familiar with the Old Testament predictions.\r\nFrequently we see that two events, separated by a long period of time, are\r\nmentioned together. As an illustration of this, see Zechariah 9:9,10:\r\n&quot;Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem:\r\nbehold, thy king cometh unto thee; he is just, and having salvation; lowly, and\r\nriding upon an ass, even upon the foal of an ass. 10 And I will cut off the\r\nchariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be\r\ncut off; and he shall speak peace unto the nations: and his dominion shall be\r\nfrom sea to sea, and from the River to the ends of the earth.&quot; An\r\nexamination of verse 9 show that the prophet was speaking of the first coming\r\nof the Messiah. A study of verse 10 shows unmistakably that in it Zechariah was\r\nspeaking of the second coming of Christ. Thus between verses 9 and 10 intervenes\r\nthe entire Christian Dispensation. Nevertheless, there is no indication of this\r\nseparating period. A blending of descriptions regarding two other widely\r\nseparated events may be seen again in such a passage as Jeremiah 29:9,10 which\r\nspeaks of the restoration of the Jews from Babylonian captivity, and which was\r\nfulfilled by Zerubbabel and Joshua, who brought back the captives to the Holy\r\nLand. Jeremiah 29:11-14 gives a prediction of Israel's world-wide regathering\r\nin the time of the end. Thus between verses 10 and 11 intervenes the period\r\nbetween Israel's restoration from Babylon and her final restoration in the end\r\ntime. The principle of blending such widely-removed events and presenting them\r\nas one picture is known as the law of double reference and might be illustrated\r\nby the stereopticon lantern that gives the dissolving effect. This machine\r\nthrows one picture upon the screen. As the audience looks at it, the picture\r\nbegins to fade. At the same time the dim outlines of another picture begin to\r\nappear. By the time the first one has disappeared, the second one is in full\r\nview. This is a perfect illustration of the law of double reference. When we\r\nrecognize this fact and read Isaiah, chapter 7, with a knowledge of this\r\nprinciple and allow the words to deliver their message to us unmodified by\r\nhuman opinion, we come to the conclusion that two different children are\r\nmentioned in the passage, and that they are real children. The first one\r\nmentioned is the virgin-born Messiah, the Saviour of the world: the second one\r\nwas a child who was born in the immediate future from the standpoint of the\r\nprophet. Thus we get a clear picture of the prophecy when we apply the golden\r\nrule of interpretation and recognize the law of double reference, which\r\nprinciple will be studied later in this series of articles.<br>\r\n<br>\r\nFrom all that has been said it is clear that the golden rule of interpretation\r\nis one of the most important principles governing us in our interpretation of\r\nthe Scriptures. If we follow this rule, we shall not go very far wrong: it we\r\nfail to follow it, we shall never go right.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nHAVING STUDIED the first step in interpretation, the second step in\r\ninterpretation, and the golden rule of interpretation we are now ready for the\r\nfourth principle of interpretation, which may be properly designated as: <i>The\r\nlaw of first mention.<\/i> Those who have followed the series thus far can see\r\nthat this is the next step logically to take in this most important line of\r\nthought.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I. The\r\nSimple Preceding The Complex<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Life and\r\nexperience teach us that the only proper way to study or investigate anything\r\nis to begin with the simple and go to the complex; to start with the\r\nfundamental, basic principle and then to develop the subject in its\r\ncomplexities. A glance at the history of the development of anything shows that\r\neverything which we have now in our modern life sprang from something in the\r\nvery simplest form. For example, consider the steam engine. From our standpoint\r\nthe first one invented was the very embodiment of simplicity, with practically\r\nno controlling gadgets. As this most useful invention was developed, more\r\ndevices were invented that tended to increase the efficiency of the engine.\r\nToday the modern locomotive is complexity almost to the nth degree. In the\r\nSmithsonian Institute at Washington we have some of the very earliest models of\r\nthe airplane. A glance at them and a comparison of them with present-day modern\r\nplanes reveals the fact that the first machines were simplicity itself in\r\ncomparison with the models of today.<br>\r\n<br>\r\nThe growth and development of ideas and doctrines might be illustrated by some\r\nsimple word. An examination of a lexicon or a dictionary shows the root,\r\nfundamental meaning of the words. Throughout the history of a term it has\r\nincreased its meaning and has changed certain shades of ideas. Yet the basic,\r\noriginal fundamental thought is seldom ever lost. The fact is that this\r\nfundamental concept usually controls or is dominant in coloring every shade of\r\nidea expressed by a term in its current usage. This may be verified by looking\r\nat various words in an unabridged dictionary.<br>\r\n<br>\r\nFrom the facts just stated, we can see the importance of studying the simplest\r\nform of a machine and of the subsequent models in order to understand the very\r\nlatest one. The same thing is true with reference to words of all languages.\r\nThis same fundamental idea is also applicable to the study of doctrine. In\r\norder for anyone to understand the fundamentals of Christianity as revealed in\r\nthe New Testament, it becomes necessary for him to understand the principle\r\nthat is designated as <i>the law of first mention.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.          The\r\nMeaning Of The Law Of First Mention<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof first mention may be said to be <b>the principle that requires one to go to\r\nthat portion of the Scriptures where a doctrine is mentioned for the first time\r\nand to study the first occurrence of the same in order to get the fundamental\r\ninherent meaning of that doctrine.<\/b> When we thus see the first appearance,\r\nwhich is usually in the simplest form, we can then examine the doctrine in\r\nother portions of the Word that were given later. We shall see that the fundamental\r\nconcept in the first occurrence remains dominant as a rule, and colors all\r\nlater additions to that doctrine. In view of this fact, it becomes imperative\r\nthat we understand the law of first mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>III.        An\r\nExamination Of Various Examples<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The book\r\nof Genesis has Properly been called the &quot;seed-plot&quot; of the Bible. The\r\nword, Genesis, comes from the Greek expression which in its verbal form means <i>to\r\nbegin,<\/i> or, <i>to come into existence.<\/i> This first book of the revelation\r\nof God is properly called, therefore, &nbsp;&quot;the book of beginnings.&quot;\r\nAccording to its name and its position in the canon, one naturally expects an\r\naccount of the beginnings of things. When anyone studies it, he is not\r\ndisappointed. In this short exposition I wish to call attention to seven fundamental\r\ndoctrines that are found in this &quot;Book of Beginnings.&quot; The basic\r\nconcept that is here presented is enlarged upon and enriched by later\r\nstatements and discussions of the same facts or principles.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A.     The\r\nCreation of the Universe<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The account\r\nof the beginning of the universe, the disaster which overtook the primitive\r\nearth, and the reconstruction and the repairing of this damage, together with\r\nthe beginning of the present human race, are set forth in Genesis 1:1-2:3. This\r\npassage gives us, in panoramic form, a clear-cut definite idea of the past and\r\npoints to things future from the standpoint of &quot;the days of\r\nreconstruction.&quot; In the first verse, &quot;In the beginning God created\r\nthe heavens and the earth,&quot; we see that portion of eternity which\r\nantedated time and the creation of the material universe. But in the second\r\nverse we see that a cataclysmic catastrophe wrecked the earth and reduced it to\r\na chaotic condition. Nothing, however is said with reference to the damage\r\nwrought throughout the rest of the material universe. There are, however,\r\nlittle hints here and there in later passages of the Scripture that throw some\r\nlight upon this question.<br>\r\n<br>\r\nThere were six days of reconstruction, during which God was engaged in\r\nrepairing, to a certain extent, the damage that had been wrought. It was\r\nimpossible for Him, under His moral government, to restore the primitive,\r\nsinless order. He therefore repaired the wreckage that was necessary in order\r\nthat He might create man in His own image, to whom He would give authority and\r\ndominion over the entire earth and all of its denizens. But man, as we shall\r\nlearn later, forfeited his right and authority to dominion over the world.\r\nKnowing God as we do, we may be certain that He would not be thwarted in His\r\nplans and purposes by any of the machinations of Satan and of his wicked\r\npurposes. In keeping with this general thought, we see that Psalm 8 takes up\r\nthis very idea and shows that God will restore to man his forfeited authority,\r\nand that He will do that by paying man a special visit. Psalm 8 looks out,\r\ntherefore, into the future, is quoted in Hebrews, chapter 2, and is applied to\r\nthe great Kingdom Age of the future. Thus when we grip all of these facts, we\r\ncan see that eternity past and time\u2014the period during which the present\r\nmaterial universe is in existence\u2014are presented in Genesis 1:1-2:3, together\r\nwith the eighth psalm and Hebrews, chapter 2, which are the outgrowth of the\r\nGenesis original. Thus these passages give us in general the outline of the\r\ndevelopments of the Almighty's plans from eternity in the past out to the end\r\nof the Millennial Age. Everything else that is mentioned in the Scriptures fits\r\ninto this general picture. Without this plan of the ages, one is unable to\r\nlocate and to pigeonhole, figuratively speaking, events that are referred to in\r\nthe subsequent writings of the Scriptures. In view of the facts just mentioned,\r\none can see that it is of the utmost importance that we study carefully and\r\nmicroscopically the first account of the creation of the heavens and the earth,\r\nof the primitive disaster which wrecked the earth, of God's repairing the\r\ndamage wrought, and His creating man upon it. Man, as we shall see, is an\r\nimmortal spirit, who lives on after his earthly life has passed. He is destined\r\nto live somewhere throughout all eternity. Thus there is laid in this first\r\nportion of the Scriptures the fundamental outline of eternity past, of time,\r\nand of eternity throughout the ages of the ages which follow the great\r\nMillennial Era.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>B.     The\r\nCreation of Man<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>We are\r\ntold that, on the first day, God created the fishes of the sea and the great\r\nsea monsters and the fowls of the air. On the sixth day He created the land\r\nanimals, that were docile, and that lived in peace with the others.<br>\r\n<br>\r\nBut, before Godfinished His creative activity, there was a conference held by\r\nthe Godhead, in which the three personalities constituting the one true God\r\nparticipated: God the Father, God the Son, and God the Holy Spirit. They\r\ndecided to make man in their own image and in their likeness. No such\r\nconference as this was held, so far as the Scriptures are concerned, in regard\r\nto the making of the beasts of the field or the monsters of the sea. In this\r\nconference a decision was reached to make man in the image of God. There are\r\nthe three personalities of the Godhead, and yet they all have the same image.\r\nThey are therefore of the same nature, substance, and essence. To see one is to\r\nsee the other. To deal with one is to deal with the other. Though they are three\r\npersonalities, they are one in a different sense. Thus there is reflected in\r\nthe account of the creation of man the plurality and the unity of the Godhead\r\nand of man's being patterned after the Holy Trinity.<br>\r\n<br>\r\nGod gave to the animals their natural or physical life with very limited\r\nintelligence\u2014when compared with man. The animals have never given any evidence\r\nof development throughout the centuries. The first nest that a bird makes is\r\njust as good as the last one that it makes. The species has not improved in its\r\narchitecture. What is said of the birds may be said correctly of all animals.\r\nThe beaver, for instance, does things by instinct and not by reason, logic, and\r\nprogress.<br>\r\n<br>\r\nGod made man's body out of the dust of the earth and breathed into his nostrils\r\n&quot;the breath of lives&quot; and he became a living soul, &quot;an immortal\r\nspirit.&quot; That which was imparted to him and made to dwell within him is\r\ncalled &quot;a living soul&quot; or &quot;immortal spirit.&quot; Nothing like\r\nthis was given to the beasts of the field. It is this immortal spirit that\r\ndifferentiates him, therefore, from the animal kingdom. This superiority of man\r\nover the beast is reflected in the fact that God authorized man to add the\r\nflesh of animals to his diet, whereas He forbade man to kill his fellow-being\r\n(Gen. 9:1ff). The fact that man may take those animals that are good for food,\r\nkill them, and eat them shows that the animals do not have an immortal spirit.\r\nBut the prohibition against one man's killing another proves that man is on a\r\nmuch higher level than that of the animal. That which makes man superior to the\r\nanimal is, as we have already seen, God's breathing into man's nostrils the\r\nbreath of lives and his becoming an immortal spirit.<br>\r\n<br>\r\nThe account of God's creating man thus in this manner, as we see in Genesis,\r\nchapters 1 and 2, emphasizes the importance of our studying the first account\r\nthat we have of man in the Holy Writings. All that we learn of man as to his\r\nconstitution and of the place which he has in the plan of God fits into this\r\noriginal conception. Thus the basic teachings found in these original passages\r\nare essential to our understanding other references to him and to his future.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>C.     The\r\nDoctrine of Sin<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When God\r\nplaced man in the Garden of Eden, He gave him the privilege of eating of the\r\nfruit of all the trees therein, with the exception of the fruit of the tree of\r\nknowledge of good and evil. Concerning it God said: &quot;The day that thou\r\neatest thereof, dying thou shalt surely die&quot; (Gen. 2:17, lit. trans.). In\r\nGenesis, chapter 3, we see that man disobeyed Godand partook of the fruit of\r\nthis forbidden tree. When he did this, he had a new experience, one that he had\r\nnot anticipated. For the first time he and his wife had the sense of shame in\r\nthe presence of each other and in the presence of God who came visiting them on\r\ndifferent occasions. Thus when Godmade His first visit to them after they had\r\nsinned, they tried to cover their nakedness with robes of fig leaves. They also\r\nhid, or attempted to hide, from His presence.<br>\r\n<br>\r\nWhen Godcame and talked with them, He told them that the curse had fallen upon\r\nthem and upon the earth. As a result of this disobedience there would be\r\nsickness and disease, which ultimately would result in death. The earth would\r\nbring forth thorns and thistles. Man would have to wrench his daily food from\r\nthe earth in the sweat of his face. All of these facts indicate that some great\r\nchange came over the world and the sphere of the human family, when man\r\ndisobeyed the one and only prohibition that God placed upon him. This which\r\nentered the world had changed his nature as well as had affected the earth.\r\nThis fundamental conception of sin lies engraven upon the account of the first\r\nmention of disobedience in the Word of God.<br>\r\n<br>\r\nAs we study the Word, this conception will appear throughout the Scriptures.\r\nNew shades of ideas will be added to it. The classic passage, however, which\r\ngoes into a detailed account of the nature of sin is Romans, chapter 7. In this\r\npassage the Apostle in a figure transferred to himself the case of man in\r\ngeneral. What a person in his sober moments desires to do, he is unable to\r\ncarry to completion. What he does not want to do, he very often does. Paul\r\ndeclares that, if such is anyone's experience, it is not he who does it, but\r\nsin &quot;which dwelleth in me&quot; (Rom. 7:17). From this statement we see\r\nthat sin in the scriptural sense of the term is basically an evil, wicked force\r\nwhich drives man to do things that he knows he should not, and which prevents\r\nhis doing those things that his better nature dictates to him to do. The information\r\ntherefore which we get when we first read about the entrance of sin into the\r\nworld is basic to our understanding of the sin doctrine as it is set forth in\r\nthis fullest statement concerning it in Romans, chapter 7.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>D.     Sacrifices<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When man\r\nfirst disobeyed God and tried to cover his nakedness with fig leaves, God gave\r\nhim a covering made from the skins of animals: &quot;And Jehovah God made for\r\nAdam and for his wife coats of skin, and clothed them&quot; (Gen. 3:21).\r\nInstantly one asks, <i>From what source were those skins derived?<\/i> There can\r\nbe but one answer which is that God slew animals, took their skins, and made\r\nclothing out of them for His disobedient children. Why the skins of animals?\r\nWhy did He not make clothing out of something else besides the skins of\r\nanimals? This is a legitimate question. It is not answered in this account. But\r\nwhen anyone turns to the fourth chapter of Genesis and reads the account of\r\nCain and Abel's bringing offerings to God, and when he studies this historical\r\naccount carefully, he arrives at a very definite conclusion with reference to\r\nthis subject. Abel, as we learn, by faith brought of his flocks sacrifices\r\nwhich he made to God, to atone for sin. Cain, his brother, substituting his\r\nwisdom for that of God and his desires for the commandments of God, brought of\r\nthe fruit of the field an offering to God.<br>\r\n<br>\r\nGod, we are told, &quot;had respect unto Abel and to his offering,&quot;\r\nbecause he did it by faith. Evidently God had instructed him just what type of\r\nsacrifice to bring and the spirit in which it should be done. We cannot avoid\r\nthis conclusion when we read Hebrews, chapter 11, and find there that Abel by\r\nfaith brought his sacrifice. The fact that God rejected the vegetable sacrifice\r\nwhich Cain brought shows that his offering was not acceptable. He did not do it\r\nby faith. He failed to follow God\u2019s instructions but instead substituted his\r\nown wisdom and ideas for those of God. Thus in this case we see that the\r\nfundamental idea of sacrifice is that of meeting the demands of a holy and\r\nrighteous God. Thus there is a very close connection between the animal sacrifices\r\nand man's being acceptable in the sight of his Maker.<br>\r\n<br>\r\nThus we see from these first intimations concerning sacrifices the fundamental\r\nconception underlying such offerings. This conception is enlarged and enriched\r\nby later revelations which show that the animal sacrifices under the Mosaic\r\neconomy were simply typical of the real sacrifice made by Christ nineteen\r\nhundred years ago on Calvary's cross. Thus the original idea of sacrifice runs\r\nthrough all the instructions and the teachings concerning sacrifices that are\r\nfound in the Book.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>E.     Biblical\r\nChronology<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Throughout\r\nthe Old Testament there are hundreds upon hundreds of dates here and there in\r\nthe Scriptures. God is careful to give the age of various ones of His servants.\r\nThis is seen by looking at Genesis, chapters 5 and 11. In various portions of\r\nGenesis we are given data concerning the year of the birth of a certain one,\r\nhow old this one was at a given crisis in his life, and when he died. In the\r\nBooks of Exodus, Numbers, and Deuteronomy, we have quite a bit of chronological\r\ndata. In the Book of Joshua there are a few passages that bear upon this\r\nsubject. The Book of Judges has much chronological data. In the historical\r\nBooks of Samuel, Kings, and Chronicles we have hundreds of dates given. In the Books\r\nof the prophets many of their oracles are dated. Since God has given so much\r\ndata of this type, evidently it plays a very important part in His revelation.<br>\r\n<br>\r\nBut the questions come, <i>How are we to understand this chronological data?\r\nWhat does <\/i>God <i>mean by a year? What does He mean by a hundred and thirty\r\nyears? Or nine hundred and sixty-nine years? <\/i>In other words, are the months\r\nand years mentioned in the Scriptures the same as the months and years of our\r\ncalendar? In Genesis, chapter 5, we have the first chronological tables in\r\nconnection with the genealogies of the theocratic line. We are told of the\r\ncreation of Adam; then we are given his age when his first son was born.\r\nUsually we are told that he had other sons and daughters. Finally, we are\r\ninformed that he died at a certain age. If a person will take his pencil and\r\npaper and put down the figures that are given here, he will see how God wrote\r\nchronology. He will see that Noah was born in the year 1056 A.H., (that is, in\r\nthe year of man). The chronology is counted from the creation of Adam and is\r\nreckoned as the centuries passed. This system of chronology is different from\r\nthe B.C. dates with which most of us are familiar. Thus in this study of the\r\nfifth chapter of Genesis we learn how God writes history and the importance\r\nthat He attaches to chronology.<br>\r\n<br>\r\nLet me say in this connection that the chronological system set forth in the\r\nOld Testament is to the history found therein just what our skeletons are to\r\nour bodies. If by some kind of electrical or chemical process our skeletons\r\ncould be removed from our bodies without injuring our vital organs, we would\r\ninstantly fall down in just a mass of flesh. Of course we could not survive\r\nunder such conditions. We are able to stand erect and to perform our duties only\r\nbecause we have skeletons that enable us to stand erect. What our skeletons are\r\nto our bodies, therefore, the chronological system of the Old Testament is to\r\nit. The Old Testament is not a jumble of facts to me since I have studied\r\nchronology. It is a living organism, vibrating with life and power. (I have\r\ndiscussed practically every date in the Old Testament in the fourth volume of\r\nmy &quot;Messianic Series,&quot; <i>MESSIAH: His First Coming Scheduled<\/i>.)<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>F.     The\r\nJudgment of the Wrath of God<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis, chapters 6-8, we have an account of the causes of the Flood judgment\r\nand the Flood itself. This shows us how God thought concerning sin and how He\r\npunished it on a world-wide scale. Of course, circumstances alter cases. From\r\nthe account of the Flood, we see that man can continue in sin and go so very\r\nfar that God must intervene and deal drastically with all concerned. What the\r\nworld needs today is to learn these basic truths that are found in the records\r\nof the first instances of man's disobedience to the divine will. Then, as a\r\nperson studies the Word more and more, he will see how God must deal with sin\r\non a world-wide scale yet in the future. Thus the Flood judgment lays down the\r\nfundamental principles of God's dealing with sin on an international scale.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>G.     The\r\nRainbow Covenant<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis 9:1-16 we have an account of God's entering into covenant relationship\r\nwith all humanity. This covenant was made when Noah came forth out of the ark\r\nand sacrificed to God. There are four conditions that were imposed upon the\r\nrace in this covenant. The sign of this compact is the rainbow. It is called\r\n&quot;the everlasting covenant.&quot; Whenever, therefore, anyone sees the\r\nrainbow in the sky, he should recall that it is a reminder that God entered\r\ninto a covenant with all humanity. It is a reminder that God is looking on the\r\nworld and is going to hold it responsible for carrying out those four\r\nconditions that are stipulated in the covenant. In Isaiah, chapter 24, we have\r\na prophecy concerning the judgment of the great Tribulation and of the terrible\r\ndestruction of life and property that will result from these judgments. In\r\nIsaiah 24:5 we are told that they will come upon the world because the\r\ninhabitants thereof &quot;have transgressed the laws, violated the statutes,\r\nbroken the everlasting covenant.&quot; The mention of this everlasting covenant\r\nwhich men will have broken, and which disobedience will bring on the\r\nTribulation, instantly suggests the original covenant and the rainbow, the\r\nsymbol of the same. Thus we can see immediately why it is that God will be just\r\nin punishing the world as He will in the Tribulation.<br>\r\n<br>\r\nIn the fourth chapter of the Book of Revelation we catch a vision of God's\r\nthrone. Encircling it is a rainbow. What is the significance of this unusual\r\nsight? When a person remembers the law of first mention and looks back to\r\nGenesis 9:1-16, he will see why the rainbow appears above the throne of God in\r\nthe fourth chapter of Revelation. God will bring His judgments upon the world\r\nduring the Tribulation mainly because of the people's having violated the\r\neverlasting covenant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>H.     Beginnings\r\nof Hebrew History<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 12:1-3 we have the\r\naccount of God's entering into a covenant with Abraham. In this He laid down\r\nHis plans for blessing the entire world. This passage is the cornerstone of all\r\nprophecy. God chose Abraham and his seed to be the channel through which He\r\nwill bless the world. He has given us His revelation through the descendants of\r\nAbraham, but they have not yielded to Him and allowed Him to do for the world\r\nthat which He longs to accomplish for fallen humanity. But He will yet use His\r\ndisobedient ancient people in bringing a blessing to the entire world.<br>\r\n<br>\r\nWhen God divided the peoples and separated them at Babel, He did so with\r\nreference to the children of Israel. This is seen in Deuteronomy 32:8,9.\r\nThroughout the Bible we have the history of Israel written. We see mention of\r\nother nations only as they came in touch with the Chosen People. Thus Israel is\r\nrightly called the &quot;hub&quot; of the nations. Thus the fundamental principles\r\nof God's dealing with Israel, are set forth in the first passage dealing with\r\nthat people as a whole. Everything subsequent to that passage is given with\r\nreference to the original one.<br>\r\n<br>\r\nThe field in which the law of first mention operates is wide indeed. It is a\r\nvery important law. If a person wishes to understand the revelation of God, he\r\nmust study the Book of Genesis, which lays down the fundamentals that are\r\ndeveloped and set forth in the rest of the Scriptures. There are, however,\r\ncertain themes that are mentioned later on in the Scriptures for the first\r\ntime. Thus the first mention of them gives the fundamental conception of such\r\nteachings. That the law of first mention, therefore, is of greatest importance\r\nto the Bible student can be readily seen from this brief study.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE NEXT PRINCIPLE for investigation in our study of Hermeneutics is what is\r\ntermed the law of double reference. We are now in a position to study this most\r\nimportant rule, which is found through the prophetic portion of the Word. We\r\nhave seen that the basic rule of all interpretation is what is properly called\r\nthe golden rule of interpretation, which insists upon our taking every word at\r\nits primary, ordinary, usual, literal meaning, unless the facts of the\r\nimmediate context, studied in the light of related passages, demand a departure\r\nfrom the literal, ordinary meaning and require that we understand a passage as\r\nfigurative or metaphorical. When we have mastered this rule until we can apply\r\nit unconsciously to our Bible study, and when we have made a note of the fact\r\nthat we must recognize the law of first mention, we are then in a position to\r\nstudy the law of double reference.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof double reference is based upon one of the fundamental laws of psychology: <b>the\r\nprinciple of the association of similar or related ideas.<\/b> Similarities\r\nalways suggest comparisons. Thus the prophets constantly depicted that which\r\nwas as a rule in the immediate future or present. Since history repeats itself,\r\nas all admit, the prophets looked out into the future and saw similar\r\nsituations arising like those which were confronting them or immediately in the\r\nfuture. Thus the transition from describing that which was immediately before\r\nthem to that which was in the remote future was very easy, normal, and natural.<br>\r\n<br>\r\nThis principle has been illustrated by mountain scenery. I recall traveling\r\nthrough the western prairies of the province of Alberta and approaching the\r\nCanadian Rockies. In the distance, as our train was speeding along, I could see\r\nthe low-lying hills, as they rose from the plains. But towering above them in\r\nthe far distance, I could see larger and higher mountains. Upon reaching the\r\nsummit of the nearer mountains, or the foothills, I could see a long valley\r\nseparating this range from the higher and more massive ones still in the\r\ndistance. But as I was approaching the foothills, the valley separating the two\r\nranges was not visible. This little phenomenon, familiar to all peoples, may\r\nenable us to understand how it was that the prophets spoke of something in the\r\nimmediate future or present in their day and then blended this description with\r\na situation that would arise in the distant future.<br>\r\n<br>\r\nI may also emphasize this principle by calling attention to a stereopticon\r\nlantern that gives the dissolving effect. One picture is thrown upon a screen.\r\nThe audience sits, rapt with attention, enjoying the sight. Presently the\r\nmembers of the group notice that the scene is beginning to fade, or become dim.\r\nThen there presently appear the faint outlines of another picture. By the time\r\nthe first one has disappeared from the screen, the second one is in full view.\r\nSpeaking in terms, then, of the pictures of the stereopticon, I would say that\r\nthe prophets threw upon the screen the picture of the present or immediate\r\nfuture and then, when this picture began to fade, the dim outlines of another\r\nand more distant one began to be thrown before the gaze of the audience.\r\nFinally the first picture disappears entirely and the observer sees only the\r\nsecond one.<br>\r\n<br>\r\nThe student must be very careful in reaching the conclusion that the principle\r\nof double reference obtains in a given place. Every word of a description must\r\nbe taken at its primary, usual literal meaning, unless the facts studied in the\r\nlight of related passages indicates otherwise. In other words, we must believe\r\nthat the prophets were honest and capable of expressing themselves exactly as\r\nthey thought and as the truth was revealed to them. We are never justified in interpreting\r\na passage as an illustration of the law of double reference unless there are\r\nfacts that show positively that the speaker ceased to talk about the thing\r\nimmediately before him and began to describe something in the distant future.\r\nThe facts of the context alone are to guide one in this particular. When the\r\nstudent sees that the prophet went far beyond his own day and time and was\r\ndescribing a second scene but a different one, then and only then, must he call\r\nto his aid the principle of the law of double reference or a manifold\r\nfulfillment of prophecy. A careless observance of this rule will only lead to\r\nendless confusion and misunderstanding.<br>\r\n<br>\r\nWhen anyone is convinced that the facts in a passage indicate that the prophet\r\nwas following the principle of double reference and he interprets the passage\r\nupon that principle, he should by all means check his interpretation of the\r\nfacts by other passages which are plain and positive, and about which he cannot\r\nbe mistaken. Understanding these general principles, we are now in a position\r\nto examine certain passages of the Scriptures illustrative of these\r\nfundamentals.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.   Examination Of Examples Of The Law Of Double Reference<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The first example to which I wish\r\nto call attention is Psalm 16. I ask the reader to stop at this moment, return\r\nto this psalm, and read it very carefully. Everyone who does this will be well\r\nrepaid\u2014many-fold.<br>\r\n<br>\r\nIn the first seven verses David, the human author of this poem, used the\r\npersonal pronouns <i>I<\/i>, <i>me, my,<\/i> and <i>mine.<\/i> Everything that\r\nappears in these verses was literally true of David and of the experiences\r\nthrough which he passed. Thus if we follow the ordinary rules of\r\ninterpretation, we are to apply everything in these verses to the historic King\r\nDavid, the author of the poem.<br>\r\n<br>\r\nBut when we look at verses 8-11, we see that he still uses the personal\r\npronouns (I, me, my, and mine) of the first person. At the same time we know\r\nthat David did not enjoy the experiences that are mentioned here. To show that\r\nDavid was not speaking of his own experiences, I will quote these last four\r\nverses.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>8 I have set Jehovah always\r\nbefore me: Because he is at my right hand, I shall not be moved. <br>\r\n9 Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell\r\nin safety. <br>\r\n10 For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy\r\none to see corruption.<br>\r\n11 Thou wilt show me the path of life: In thy presence is fullness of Joy; In\r\nthy right hand there are pleasures for evermore (Ps. 16:8-11).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The historic David did not keep God\r\nalways before him. He got his eyes off Godand fell, sinning most miserably and\r\nwretchedly. One unconfessed sin called for another, and that one, still\r\nunconfessed, called for another. David was enmeshed in a series of moral lapses\r\nand sins. He certainly was moved. His heart was not always glad. Neither did\r\nhis soul rejoice; and his flesh was not always dwelling in safety. Moreover,\r\nwhen he died, he went to Sheol and, so far as the record goes, remained there.\r\nHis body was placed in the tomb and saw corruption\u2014that is, decomposition and\r\ndecay. When he went down into Sheol, God did not point out to him the path of\r\nlife and he did not come forth.<br>\r\n<br>\r\nBut the one of whom David actually speaks in these verses always had God before\r\nHim; He was never moved; He was never guilty of a moral lapse. His heart\r\nrejoiced in God, His soul was glad, and His flesh always dwelt in safety. God\r\nwas protecting Him. He died. His body was laid in the tomb. His spirit went to\r\nSheol. But, according to this prediction, He comes forth. His spirit re-enters\r\nthe body and He comes forth, bringing life and immortality to light\u2014showing\r\nthat there is a blessed life of immortality out beyond death. Everything,\r\ntherefore, in verses 8-16 shows that though David did speak thus, he was not\r\ndescribing his own experience.<br>\r\n<br>\r\nOf whom then, was he speaking? Being a prophet and knowing God had sworn with\r\nan oath that of the fruit of his loins he would raise one to sit upon his\r\nthrone, David spoke of the resurrection of the Messiah, his Greater Son. David\r\nwas a type of the Messiah, being an anointed one who sat upon the throne of\r\nJudah. It was natural for him, upon the principles set forth in the first part\r\nof this article, to speak of his own experiences and then to be carried by the\r\nSpirit of God into the future and to move in a circle of experiences that far\r\ntranscended any through which he passed. We therefore know that he was speaking\r\nof the Messiah in the latter part of the psalm. This psalm, therefore, is an\r\nillustration of the principle of double reference, or the manifold fulfillment\r\nof prophecy. See Acts, chapter two.<br>\r\n<br>\r\nLET us now look to Psalm 22 which was also written by David. In the first\r\ntwenty-one verses it is clear that David, though he began by speaking of some\r\npersonal experiences of his own, was describing those of the Messiah, who would\r\nbe crucified for the sins of the world. That verses 1-21 was a prediction of\r\nthe crucifixion of the Messiah has been held by all believing scholars in the\r\nChristian world throughout the present Dispensation. This portion of the psalm\r\nwas thus interpreted by the Apostles and the early church and has been accepted\r\nas the correct position throughout the Christian centuries. In the latter part\r\nof this first section, in verses 19-21, we see the silent Sufferer finally\r\nexpiring, gasping His last, yet with confidence that God would hear His cry and\r\ndeliver Him.<br>\r\n<br>\r\nIn verses 22-31, however, the scene has been changed. A great transformation\r\nhas taken place. There is a gap between verses 21 and 22. This break of thought\r\nis properly expressed by the translators of the American Standard Version in\r\nthat they left a break between those verses, that is, a space, indicating a gap\r\nin time and change of thought. In verses 22-31 we see this one come back to\r\nlife again. He is in the midst of the great assembly of the redeemed. He is\r\npraising Godfor what He has done for Him and through Him; and He it is who\r\ntakes the kingdom of the world into His own strong hands and accepts the\r\nreverence, worship, and filial obedience of all nations. He is the triumphant\r\nMessiah and Redeemer of the world.<br>\r\n<br>\r\nThus in the first twenty-one verses we see the Messiah as He makes the supreme\r\nsacrifice of laying down His life for His people at His first coming. In the\r\nsecond section we see Him, after He has made that sacrifice, and after He has\r\ncome forth from the other world and at His second coming, when He takes the\r\nworld into His own hands and establishes a world-wide reign of\r\nrighteousness\u2014which thing He will do at His second coming. Thus in this psalm\r\nwe see an illustration of the law of double reference.<br>\r\n<br>\r\nWE may turn to Psalm 40 and read the first ten verses. This hymn was written by\r\nthe human author, David, king of Israel. He uses the personal pronouns of the\r\nfirst person, I, me, my. Everything that is said in the first five verses was\r\ntrue of the historic King David. About this position there can be absolutely no\r\nquestion whatsoever.<br>\r\n<br>\r\nBut when we consider verses 6-10 we see that they go far beyond any experience\r\nthat David ever had. Because of the importance of these verses I wish to quote\r\nthem:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>6 Sacrifice and offering thou\r\nhast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering\r\nhast thou not required.<br>\r\n7 Then said I, Lo, I am come; In the roll of the book it is written of me:<br>\r\n8 I delight to do thy will, 0 my God; Yea, thy law is within my heart.<br>\r\n9 I have proclaimed glad tidings of righteousness in the great assembly; Lo, I\r\nwill not refrain my lips, 0 Jehovah, thou knowest.<br>\r\n10 I have not hid thy righteousness within my heart; I have declared thy\r\nfaithfulness and thy salvation;<br>\r\nI have not concealed thy loving kindness and thy truth from the great assembly\r\n(Ps. 40: 6-10).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nDavid could under no conditions say that God did not delight in sacrifices and\r\nofferings, &quot;burnt-offering and sin-offering,&quot; and that therefore he\r\nhad come to do the will of God in respect to these sacrifices. No mortal man\r\ncould claim this. Those sacrifices had a typical meaning, as everyone who knows\r\nthe Scriptures realizes. Here the author of the verses under consideration\r\ndeclares that these offerings are insufficient, do not do the will of God, and\r\ndo not meet the question of sin at all. They had their function to perform and\r\nwere used of God in performing this function. But here the writer or speaker of\r\nthese verses declares that He himself is able to do the will of God with\r\nreference to the sin question which those sacrifices could never accomplish.\r\nWhen we realize this, and when we realize the further truth that &quot;in the\r\nroll of the book it is written of me: I delight to do thy will, 0 my God; Yea,\r\nthy law is within my heart,&quot; we know that the one who is doing the\r\nspeaking here is none other than the Messiah of Israel, the Saviour of\r\nhumanity, Christ.<br>\r\n<br>\r\nThe facts of the first five verses demand that we understand them as referring\r\nto David. There is no negative evidence pointing in an opposite direction. But\r\nall of the evidence of verses 6-10 shows positively that, although David did\r\nuse the personal pronouns of the first person, he was not speaking of himself;\r\nbut, being a prophet of God and knowing the promises that God had made to him,\r\nhe spoke for his Greater Son, Christ. This passage, therefore, is an\r\nillustration of the principle of the law of double reference.<br>\r\n<br>\r\nLET us now turn to Isaiah, chapter 11, and read carefully the first ten verses.\r\nWhen we study the first two verses of this passage, we know that the prophet\r\nIsaiah was speaking of the Messiah and of His coming to the earth to redeem the\r\nworld, which verses were fulfilled at the first coming of Christ. All\r\nconservative scholars are agreed on this point.<br>\r\n<br>\r\nBut in verses 3-5 we see a prediction which will be fulfilled only when Christ returns\r\nin glory and power to judge the world. That you, dear reader, may see this I\r\nquote these verses: &quot;3 And his delight shall be in the fear of Jehovah;\r\nand he shall not judge after the sight of his eyes, neither decide after the\r\nhearing of his ears; 4 but with righteousness shall he judge the poor, and\r\ndecide with equity for the meek of the earth: and he shall smite the earth with\r\nthe rod of his mouth: and with the breath of his lips shall he slay the wicked.\r\n5 And righteousness shall be the girdle of his waist, and faithfulness the\r\ngirdle of his loins&quot; (Isa. 11:3-5).<br>\r\n<br>\r\nWhen our God was here the first time, He refused to become an arbiter in the\r\nsettling of an estate. He pronounced judgment upon no one in the sense of a\r\njudge who renders a legal decision. Because He is the Son of man, as we learn\r\nin John 5:26,27, God has committed all judgment to Him. He will play this role\r\nwhen He returns, which event will take place at the end of the Tribulation.<br>\r\n<br>\r\nThis prediction, dealing with Christ's judging the world at His second coming,\r\nis followed by one in verses 6-9 which deals with the lifting of the curse and\r\nwith the freeing of the animal creation from the bondage of the curse which\r\nfell upon all creation when man disobeyed God. The lifting of the curse we know\r\ndoes not occur until Christ returns. Then in verse 10 of this chapter we see a\r\nshort, glorious description of Jerusalem as it will be when our God reigns\r\nthere personally in glory.<br>\r\n<br>\r\nWhen we thus examine all of these verses, 1-10, we see that verses 1 and 2\r\nrefer to the first coming. Between verses 2 and 3 the entire Christian\r\nDispensation intervenes. It is passed over without a single reference to it.\r\nThen verses 3-10 apply to what will occur at the return of our God. In this\r\npassage, therefore, we have an application of the principle of double\r\nreference, the blending of two widely separated events by a long period of\r\ntime\u2014the two comings of the one Messiah, separated by the Christian\r\nDispensation.<br>\r\n<br>\r\nIn Jeremiah, chapter 29, we have a letter which the prophet, who was in\r\nJerusalem, wrote to the captives who went when Jehoiachin was carried by\r\nNebuchadnezzar to Babylon. The exiles were restive and were being stirred up by\r\nfalse prophets who declared that they would soon have the privilege of\r\nreturning to the land of their nativity in the very near future. In order to\r\ncounteract these false prophecies, Jeremiah wrote to the captives and declared\r\nthat they would have to remain there for seventy years. They were therefore to\r\nsettle down to a quiet, orderly life and to wait the time when God would bring\r\nthem back. This is set forth in Jeremiah 29:10,11 which I now quote: &quot;For\r\nthus saith Jehovah, After seventy years are accomplished for Babylon, I will\r\nvisit you, and perform my good word toward you, in causing you to return to\r\nthis place. 11 For I know the thoughts that I think toward you, saith Jehovah,\r\nthoughts of peace, and not of evil, to give you hope in your latter end.&quot;\r\nIn order for God to carry out His plan for Israel yet in the future, Jeremiah\r\nsaid that Godwould have to bring them back from exile at the end of the seventy\r\nyears, just as He had foretold in chapter 25 of this book.<br>\r\n<br>\r\nIn verses 12-14, however, we have a different prophecy which is as follows:\r\n&quot;And ye shall call upon me, and I will hearken unto you. 13 And ye shall\r\nseek me, and find me, when ye shall search for me with all your heart. 14 And I\r\nwill be found of you, saith Jehovah, and I will turn again your captivity, and\r\nI will gather you from all the nations, and from all the places whither I have\r\ndriven you, saith Jehovah; and I will bring you again unto the place whence I\r\ncaused you to be carried away captive.&quot; Here we see the promise that God\r\nwould turn Israel's captivity again and would gather them from all the nations\r\nand from all the places to which He had driven them and would bring them again\r\ninto their own land. This is a regathering and a restoration from a world-wide\r\ndispersion. Jeremiah promised this restoration when Israel seeks God with all\r\nof her heart and soul. This prophecy was not fulfilled at the end of the\r\nseventy years of the Babylonian captivity. There were approximately fifty\r\nthousand Jews who returned under Zerubbabel, Ezra, and Nehemiah. The bulk of\r\nthe captives remained in Babylon. But the restoration mentioned in verses 12-14\r\nis yet out in the future. It is the second restoration that God will accomplish\r\nfor Israel when He puts forth His hand to gather them from the places whither\r\nthey have been scattered, even from the four corners of the earth.<br>\r\n<br>\r\nIn view of these facts we see that the period from the first restoration after\r\nthe Exile to the final restoration of Israel to the land of the fathers is\r\npassed over between 11 and 12. Thus there is a blending of the two restorations\r\nin this one prediction. This passage therefore is an example of the law of\r\ndouble reference.<br>\r\n<br>\r\nThe prophets often resorted to this method of presenting their messages. It\r\nbecomes absolutely necessary that the student of prophecy master this principle\r\nof double or manifold fulfillment of prophecy, if he is to get a clear-cut\r\npicture of the messages of the prophets. To this end may Godbless this little\r\nexposition is my sincere longing and prayer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nCLOSELY ASSOCIATED with the law of double reference, the double or manifold\r\nfulfillment of prophecy, is the law of recurrence. In many passages of\r\nScripture where we have the law of double reference, we likewise find an\r\napplication of the law of recurrence. To many of those who are not familiar\r\nwith this principle, especially characteristic of the prophetic word, many\r\npassages of Scripture are just a jumble of words. The picture presented is one\r\nof confusion until this law or principle is recognized; then the picture is\r\nproperly focused and appears in its true perspective.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As the word, recurrence, indicates,\r\nwe may expect this principle of scriptural interpretation to involve <b>the\r\nrecord of an occurrence of an event and the repetition of the account. <\/b>A\r\nthing occurs and then, if it is repeated, it recurs. It is by repetition that\r\nwe learn things. We must have experience after experience in order to\r\nappreciate or to understand fully certain things. The adage that practice makes\r\nperfect is true. Advertisers realize the importance of this principle. An\r\nadvertisement inserted in a paper once is practically money lost. If it is\r\nrepeated at least three or four times, results begin to come. This is what\r\nadvertisers have told me, and I have tried and learned by experience that this\r\nis true. Godunderstands human psychology and knows that a thing must be\r\nrepeated time and time again in order to make the proper impression upon the\r\nhuman mind. It is therefore in accordance with this principle that Godhas\r\nadopted the principle of the law of recurrence.<br>\r\n<br>\r\nI might set forth this fundamental by calling attention to an artist who is\r\npainting the portrait of one who is posing for his likeness. After the artist\r\nhas properly arranged his lights and shades and after he has posed his subject\r\nto his liking, he can do in a very short time what he terms &quot;blocking out\r\nthe portrait.&quot; It is impossible for one to maintain the proper pose and\r\nthe correct attitude and expression of face for a long period of time. The\r\nartist, therefore, after he has posed a person properly, can very quickly\r\ntransfer the likeness to the canvas. But the mental strain upon the person\r\nposing cannot endure indefinitely. He therefore can maintain one pose only a\r\nvery short time. A second sitting is necessary. At this time the artist, after\r\nhaving posed his subject, will add new details that were not shown at the first\r\nsitting. He will likewise bring out more clearly certain features that he put\r\non the canvas at first. In somewhat the same way the prophets &quot;blocked out\r\nthe portrait&quot; at the first &quot;sitting.&quot; Then they went over the\r\nportrait at a subsequent sitting and added new details and brought out more\r\nclearly the things given at the first sitting. We must now examine the\r\nScriptures to learn the value of this principle and see its importance.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examination Of Examples Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Throughout the writings of the\r\nprophets we see this law recurring many, many times. But in this short study we\r\ncan only choose certain typical cases that will enable us to analyze the\r\nprinciple or principles that are involved so that we may be able to recognize\r\nthese basic truths in other cases and thus be better able to interpret the\r\nScriptures.<br>\r\n<br>\r\nTHE first example to which I wish to call attention is found in Isaiah,\r\nchapters 11 and 12. Before studying my analysis and explanation of these\r\nchapters, the reader should turn to his Bible and carefully read them. By doing\r\nthis, he will be better able to follow me as I interpret this passage. If he\r\ndoes this, he will be able very easily to learn the principles involved and\r\nwill be able by himself to interpret other passages involving these basic\r\ntruths.<br>\r\n<br>\r\nThe first ten verses of chapter 11 constitute the blocking out of the portrait.\r\nIn verses 1 and 2 we see a prediction of the first coming of Messiah when He\r\nenters the world by miraculous conception and virgin birth. Of course these two\r\nverses do not speak of the virgin birth, but simply speak of the Messiah and of\r\nHis coming into the world, comparing Him to a shoot that comes out of the stump\r\nof a tree and that develops into a tree bearing fruit. These verses are\r\nrecognized as a prediction of our God's first coming.<br>\r\n<br>\r\nVerses 3-5 speak of His being a judge, of His meting out justice and\r\nrighteousness to the poor of the earth, of His smiting the earth with the rod\r\nof His mouth, and of His slaying the wicked with the breath of His lips. When\r\nour God was here upon the earth the first time, He did not play the role of a\r\njudge. On the contrary, He was a messenger of good tidings of salvation. When\r\nHe returns to earth, however, He will take up the role of a judge and will\r\nestablish justice and righteousness in the earth. In view of these facts we\r\nknow that verses 3-5 constitute a prophecy concerning the second coming of our God.<br>\r\n<br>\r\nFollowing this prediction we see in verses 6-9 a prophecy concerning the\r\nlifting of the curse from the earth and of the especial results as it affects\r\nthe animal creation. Prior to man's disobedience the animals were peaceful.\r\nAfter the curse fell upon the world, they became vicious and bloodthirsty. When\r\nour God returns to earth to establish His reign of righteousness, He will\r\nremove the curse as we learn from other passages, and the animals will be\r\ngentle and will no longer have their vicious nature. Thus we know that verses\r\n6-9 are dealing with the second coming of our God, or the results of His return\r\nto earth.<br>\r\n<br>\r\nVerse 10 tells us of Jerusalem and of its being the beauty spot of the whole\r\nearth. Psalm 48 gives us a glowing description of glorified Jerusalem when our God\r\nreturns. Thus in these ten verses of Isaiah, chapter 11, we see the first\r\ncoming of our God, His return, the lifting of the curse, and His reigning in\r\nJerusalem, the glorified capital of the whole world.<br>\r\n<br>\r\nIn 11:11-12:6 Isaiah in this same sermon went back over part of this portrait\r\nthat had already been blocked out in 11:1-10. He did not touch up all of the\r\npicture by any means. On the contrary, he added new details as we shall\r\npresently see.<br>\r\n<br>\r\nIn verses 11:11,12 we see the regathering of Israel for her final establishment\r\nin the land of the fathers. According to this prediction God puts forth His\r\nhand again the second time to regather His people who are preserved from their\r\nworld-wide dispersion. God regathered Israel after the Babylonian captivity for\r\nthe first time. There can be only one more return of Israel to the land, which\r\nis the one here foretold. This regathering can be none other than that which is\r\nset forth in the vision of the valley of dry bones (Ezek., chap. 37). This\r\nregathering has already begun and will continue until it is completed at the\r\ntime of our God's return from heaven to establish His reign of righteousness.<br>\r\n<br>\r\nIn Isaiah 11:13,14 we find a prediction that the enmity and the jealousy that\r\nexisted between the kingdoms of Judah and Israel during the period of the\r\ndivided monarchy will vanish.<br>\r\n<br>\r\nIn verse 14 we see that, when Israel is gathered back into her land, trouble\r\nwill arise between the Jews on the one hand and the Philistines, the Edomites,\r\nthe Moabites, and the children of Ammon on the other. Disturbances between the Jews\r\nand the Arabs who have intermarried more or less with the descendants of the\r\nPhilistines, Edomites, Moabites, and Ammonites have been going on ever since\r\n1929. They will continue indefinitely to go on; but here is a promise that the\r\nJews will in the end be victorious in the struggle. In other words, verse 14 is\r\nbeing partially fulfilled at the present time.<br>\r\n<br>\r\nVerses 15 and 16 call attention to God's opening up a way for the Hebrews who\r\nwill be in Egypt to return to the land of their fathers. He will likewise open\r\nup the way through the Euphrates River for those Jews who will be in\r\nMesopotamia to return home. He will do this for them as He did for their\r\nancestors when He brought them out of the land of Egypt.<br>\r\n<br>\r\nChapter 12 tells of the blessedness and joy of the Hebrew people when they are\r\nrestored to their land and are in fellowship with God, which prophecy will be\r\nfulfilled in the Millennial Era.<br>\r\n<br>\r\nFrom this little survey of the contents of these two chapters we can see that\r\n11:11-12:6 constitutes an example of the law of recurrence. In Other words, in\r\nthese verses, the prophet added new details connected with the return of the God\r\nwhich he discussed in verses 3-10 of chapter 11. This whole prophecy would be\r\nthrown into confusion and would be unintelligible if one did not recognize this\r\nlaw of recurrence. Moreover, this Scripture would contradict other passages if\r\none does not recognize this law. A failure to note this principle would put the\r\nreturn mentioned in 11:11,12 after the Messiah has established His reign of\r\nrighteousness in Jerusalem. But we know from the vision of the valley of dry\r\nbones (Ezek., chap. 37) that this second restoration of the Jews begins and\r\ncontinues for some time in an orderly development. Furthermore, if we do not\r\nrecognize this law of recurrence, we would have the Jews fighting with the\r\nPhilistines, the Edomites, the Moabites, and the Ammonites during the\r\nmillennial reign of our God\u2014which thing is an absurdity. But, by recognizing\r\nthis law of recurrence, the prediction is indeed intelligible and has a very\r\ndefinite, specific meaning.<br>\r\n<br>\r\nANOTHER illustration of the law of recurrence may be found in the famous\r\npassage regarding Gog, the prince of Rosh, Meshech, and Tubal. (See Ezekiel,\r\nchapters 38 and 39.) Speaking in terms of the artist blocking out the portrait\r\nof his subject, I would say that in chapter 38, Ezekiel blocked out the\r\nportrait or picture at the first sitting. At the second sitting he filled in\r\nmore of the details as they are found in chapter 39. A failure to recognize an example\r\nof this principle as it applies in these two chapters throws the entire\r\nprophecy into confusion. Let us therefore look at these chapters in the light\r\nof this principle.<br>\r\n<br>\r\nIn Ezekiel 38:1-6 we see a prediction of the great &quot;northeastern\r\nconfederacy&quot; consisting of Russia, Persia, Ethiopia, Put, Germany, and\r\nTurkey. In verses 7-9 we learn that, after these powers secretly arm, they send\r\na great aerial armada into the blue which comes like a storm and covers the\r\nland of Palestine like a cloud. Thus the northeastern confederacy will send an\r\nairborne army to seize Palestine.<br>\r\n<br>\r\nIn verse 10-12 the motives for this invasion by the forces of Gog are set\r\nforth. Jews, a representative number, will be gathered back into the land of\r\ntheir fathers and will be living in unwalled villages, dwelling in peace and\r\nsecurity. They will have great wealth. Suddenly, without any warning, this\r\ngreat airborne army will descend upon the land and will have it in its grip. We\r\nhave every reason to believe that this will be one of the greatest, if not the\r\ngreatest, armies that ever takes to the air.<br>\r\n<br>\r\nIn verse 13 we see a second group of nations which I call the &quot;western\r\ndemocracies.&quot; In this alliance will be Sheba, Dedan, England, together\r\nwith all of the &quot;young lions thereof,&quot; the western democracies or the\r\nyounger nations of the world. When Palestine is thus invaded and seized, these\r\nwestern democracies will send a protest. That will be all that they will do.\r\nThis is seen in verse 13.<br>\r\n<br>\r\nIn verses 14-16 God shows that it is He who brings them into Palestine. They go\r\nthere prompted by their own lust for the spoil and wealth of the Jews. God\r\noverrules this base instinct to accomplish His plans and purposes. Gog, the\r\nfuture leader of Russia, is, according to verse 17 and 18, the one of whom God\r\nhas spoken through various prophets of old.<br>\r\n<br>\r\nWhen Palestine is thus seized by this airborne army and is held in the grip of\r\nthe enemy, God causes an earthquake in the land of Israel, which throws down\r\nthe mountains and fills the valleys. This quake will snuff out the life of the\r\nbulk of this airborne army. Those that are not killed by the initial shock will\r\nbe thrown into consternation and &quot;every man's sword shall be against his\r\nbrother.&quot; In a miraculous manner Godwill smite those still alive with pestilence\r\nand with blood. Following this He will rain down a cloudburst upon the land\r\nwhich will be accompanied by great hailstones, fire and brimstone. With all of\r\nthese strokes this mighty, innumerable host of invaders will be wiped out. Thus\r\nGog's armies will have met the Almighty and will be dashed into a Christless\r\ngrave.<br>\r\n<br>\r\nThus in chapter 38 Ezekiel blocks out his picture. Following the law of\r\nrecurrence, he supplies other details and completes his picture in chapter 39.\r\nTo this let us now give special attention. In verses 1-3 of this chapter God reiterates\r\nthe fact that He is the one who brings Gog with his forces into the land of\r\nPalestine. In verses 4 and 5, He tells that He will vanquish him in the holy\r\nland. But in verse 6 information is given which is not hinted at in chapter 38.\r\nIn this verse we are told that God, at the time He wipes out this mighty army\r\nin Palestine, will also rain down fire upon Magog, Russia. In 38:22 we see that\r\nGod rains down hailstones, fire, and brimstone upon the army in Palestine. But\r\nnothing is said about His raining fire and brimstone down upon the great\r\ncountry of Russia. In the second picture, however, we see that, this is true.\r\nNot only will God rain down fire upon Russia at that time, but He will also\r\nrain this fire down upon &quot;them that dwell securely in the isles.&quot; The\r\nword <i>isles<\/i> in this passage signifies nations, as we learn from many\r\nplaces. This oracle made against Gog in chapters 38 and 39 concerns itself with\r\ntelling of the complete defeat and overthrow of Gog and his cohorts. Their\r\nmilitary forces, as we have just seen, are destroyed in Palestine. The country\r\nsponsoring such a treacherous act, Russia, is likewise destroyed by a stroke of\r\ndivine judgment. Thus we can see that the prophecy is dealing with God's\r\nhurling His judgments against the forces of Gog. At the time of His entering\r\ninto judgment with him, He rains down fire upon them that are secure in the\r\nnations. In view of all of the facts and the sweep of this passage, we are safe\r\nin concluding that those who are in the isles of the sea and upon whom the fire\r\nis rained from heaven are those who are aiding and abetting Gog and his\r\nlieutenants in their lawless plan for world revolution. Or, in other words,\r\nthese upon whom the fire and brimstone rain and who are secure among the\r\nnations, are the fifth columnists of the Russian government. Thus, when the\r\ninvasion of Palestine comes, God, with a series of judgments, will wipe out\r\ncompletely the regime of Gog and his cohorts.<br>\r\n<br>\r\nIn verses 9 and 10 we see that, when Gog goes there with his armies and with\r\nuntold equipment, there will be sufficient wood gathered from the wreckage of\r\nhis weapons to furnish the natives of the land with firewood for seven years.\r\nThis is, to be taken literally. Seven months will be occupied in cleansing the\r\nland from the dead bodies of that innumerable host that will be wiped out by\r\nthe judgments of God. This is set forth in verses 11-16.<br>\r\n<br>\r\nWhen the armies of Gog are overthrown in Palestine, the birds of the heavens\r\nwill be invited to come and feast upon the carcasses of this army. This thought\r\nis presented in verse 17-20.<br>\r\n<br>\r\nThe overthrow of the armies of Gog when they invade Palestine occurs before the\r\nTribulation, as I show beyond a peradventure in my small volume entitled <i>When\r\nGog's Armies Meet the Almighty.<\/i> Thus, in chapter 38, the picture of this\r\nfuture invasion and of the end of this great army is blocked out in chapter 38.\r\nThe picture is touched up and completed in Ezekiel 39:1-16.<br>\r\n<br>\r\nBut this signal overthrow of the forces of Gog, before the Tribulation by\r\ndivine intervention is suggestive of the overthrow of the forces of the\r\nAntichrist at the end of the Tribulation, and of the inauguration of the\r\nkingdom of God when the Antichrist is overthrown. Thus in verses 17-29 the\r\nprophet goes from the discussion of the overthrow of Gog before the Tribulation\r\nto the overthrow of the Antichrist and the establishment of the kingdom of God\r\nupon the earth after the Tribulation. When these chapters are thus studied in\r\nthe light of the principle of the law of recurrence, they become very intelligible\r\nand most definite. Clarity of thought and perception is what is needed today in\r\nthe study of the prophetic word.<br>\r\n<br>\r\nI WISH to call attention to one more illustration of this law of recurrence,\r\nwhich is found in the Olivet Discourse as recorded in Matthew, chapters 24 and\r\n25. In terms of the illustration of painting a picture, I would say that our God\r\nblocked out His portrait in Matthew 24:1-31 at the first sitting. At the second\r\nsitting, He touched up and completed the picture as we see in 24:32-25:46. Unless\r\none recognizes an illustration of the law of recurrence in this passage, it is\r\nbut a jumble of predictions. But when one recognizes this fact, the prophecy\r\nbecomes very intelligible to him.<br>\r\n<br>\r\nLet us look at the facts which are presented in 24:1-31. In verses 1 and 2 Godmade\r\na prediction concerning the destruction of the Temple, which prophecy was\r\nfulfilled, as we know, in A.D. 70. In verse 3 the disciples asked Godtwo\r\nquestions: (1) When would the prophecy be fulfilled; (2) what would be <i>the<\/i>\r\nsign of two events, of His coming and of the consummation of the age. In view\r\nof the fact that there would be false Christs appearing from time to time, Christ\r\ndepicted them in verses 4 and 5. Then in verse 6, he warned the disciples\r\nagainst drawing hasty conclusions with reference to the end of the age when a\r\nwar would break forth; for He declared that, during the entire Christian\r\nDispensation, there would be wars and rumors of wars. Hence they were not to\r\nattach any prophetic significance to any of these. When, therefore, a war would\r\nbreak out, declared he, the end would not be yet; for &quot;nation shall rise\r\nagainst nation, and kingdom against kingdom; and there shall be famines and\r\nearthquakes in divers places. 8 But all these things are the beginning of\r\ntravail&quot; (vss. 7, 8). The wars and rumors of wars are local conflicts,\r\nwhich characterize the Christian Dispensation. &quot;Nation rising against\r\nnation and kingdom against kingdom&quot; of verse 7 is a prediction of a world\r\nwar. This language is a peculiar Hebrew idiom which appears in the Old\r\nTestament. When it is examined in the light of its context, it is seen to be a\r\nwar that affects all of the territory before the prophet's vision when he used\r\na like expression. Since Christ in the Olivet Discourse had a world outlook,\r\nHis use of this idiom could mean only a world war, that begins with one nation\r\nrising against another and other nations coming in until it becomes a global\r\nconflict. Such a world war attended by famines, and Luke adds pestilences, and\r\ngreat earthquakes constitutes, said Christ, the first birth pain\u2014the warning to\r\nthe world that the time to be delivered from the bondage of corruption into the\r\nliberty of the glory of the children of God is at hand. Thus verses 7 and 8\r\nforetell that <i>the<\/i> sign of the end of the age is a world war, attended by\r\nfamines, pestilences, and great earthquakes. Following this prediction is one\r\nconcerning the first half of the Tribulation, found in verses 9-14. In this\r\nperiod of travail iniquity will abound but the gospel is to be preached at that\r\ntime unto all the nations. When the full testimony will have been given, then\r\nthe end, the end of the age concerning which the Apostles asked, would come.<br>\r\n<br>\r\nThe &quot;abomination of desolation,&quot; according to verse 15, will be set\r\nup in the middle of the Tribulation. This abomination is nothing but an idol,\r\nthe image of the Antichrist, which will be set up in the middle of the\r\nTribulation, as we learn in Revelation, chapter 13. Matthew 24:15-28 is a\r\ndescription of the second half of the Tribulation.<br>\r\n<br>\r\nIn verses 29-31 we see that, at the conclusion of the Tribulation, there will\r\nbe a total blackout of the heavenly bodies. Then will appear the sign of the\r\nSon of man coming in heaven. At that time He will also gather up His elect from\r\nthe four corners of the earth. When He thus comes, He takes the world situation\r\nin hand and establishes His world-wide reign of righteousness.<br>\r\n<br>\r\nThus in Matthew 24:1-31 Christ has outlined the entire Christian Dispensation,\r\nbeginning with His day and taking us through the present era and the\r\nTribulation, which follows, and has taken us to His second coming. At this time\r\nHe, in the illustration of blocking out the picture, finishes that phase of the\r\nwork. Then, beginning with verse 32, He begins to fill in or add\r\ndetails\u2014emphasizing some things that He had mentioned before\u2014and to add new\r\nones. Thus in verses 32 and 33 He declared: &quot;Now from the fig tree learn\r\nher parable: when her branch is now become tender, and putteth forth its\r\nleaves, ye know that the summer is nigh; 33 even so ye also, when ye see all\r\nthese things, know ye that he is nigh, <i>even<\/i> at the doors.&quot; The fig\r\ntree means the fig tree. When its buds begin to become tender, and it begins to\r\nput forth, one knows that the summer is near. Now Christ said in the same\r\nmanner that the ones who see &quot;all these things&quot; can draw a conclusion\r\nwith reference to the nearness of His return. The words in the original\r\nrendered &quot;all these things&quot; are the very ones that He used in verse 8\r\nin the quotation: &quot;But all these things are the beginning of travail.&quot;\r\nThe &quot;all these things&quot; in verse 8 are none other than a world war,\r\nfamines, pestilences, and great earthquakes attending this global conflict.\r\nThus in verses 32 and 33 &quot;fig tree&quot; can be nothing but a fig tree.\r\nThere is nothing to indicate a departure from the literal meaning. We must,\r\ntherefore, understand God as referring to a literal fig tree. The people who\r\nare living when the fig tree begins to put forth its leaves and to bud know\r\nthat summer is close at hand. Christ said that, in the same way, the one who\r\nsees &quot;all these things,&quot; a global conflict attended by famines,\r\npestilences, and great earthquakes in divers places, can know that His coming\r\nis close at hand. How close? The answer is: &quot;Verily, I say unto you, This\r\ngeneration shall not pass away, till all these things be accomplished.&quot;\r\nWas He speaking of the generation that would be dying off when the global\r\nconflict would break forth upon the world? Certainly that would not have any\r\nmeaning. Neither was He talking about the generation that had spent half of its\r\nlife. All the facts of the context demand that we understand this to be the\r\ngeneration that was rising and that was old enough to look at the prophecy,\r\nthen to examine current events, and to identify the raging conflict as the one\r\nforetold by God. Thus the generation that was old enough at the time of the\r\nfirst global conflict, 1914-1918, was the one of which He was speaking in verse\r\n34. From this fact we see that Christin verses 32 and 33 was talking about\r\nWorld War I. Here He adds a detail to His picture, that He omitted in verses 7\r\nand 8. This is a very important bit of information.<br>\r\n<br>\r\nIn verses 36-39 Christ told us that the same conditions will develop prior to\r\nthe Tribulation, about which He spoke in verses 9-28, as existed in the days of\r\nNoah immediately before the catastrophe of the Flood. In those days, prior to\r\nthe Flood, men were eating and drinking, marrying and giving in marriage,\r\nbuying and selling, until the very day that Noah entered the ark. The Flood\r\ncame and destroyed all of that godless generation. God says that those times\r\nwill be duplicated immediately before the Tribulation. Thus there is no promise\r\nin the Scriptures of a great revival prior to the Tribulation. The judgments of\r\nthe Tribulation will come suddenly upon the world, and the bulk of the people\r\nupon the earth will be swept away by that titanic catastrophe. Prior to the\r\nbursting forth of the Tribulation upon the world, two men will be in a field;\r\none will be taken and one left (vs. 40). Two women will be grinding at a mill;\r\none will be taken and one left (41). The disciples therefore are urged to watch\r\nfor they know not on what day Christ will return. From the entire drift of the\r\nthought it is clear that Christ here was speaking of the rapture of the saints,\r\nwhen He descends from the heavens to the air to raise the dead in Christ and to\r\ncatch up the living saints. He continues to speak of this great event down\r\nthrough verse 44. In verses 45-51 He speaks of the faithful and the unfaithful\r\nservants. In 25:1-13 He describes those who are in the kingdom of heaven. A\r\nstudy of the parables of the thirteenth chapter of Matthew shows what Christ\r\nmeant by the kingdom of heaven and who are in it. Now all of those who are in\r\nthe kingdom of heaven fall into two groups\u2014the saved and the lost. The saved\r\nare, in the Parable of the Ten Virgins, represented by wise virgins. The second\r\ngroup, the lost, are represented by the five foolish virgins. In 25:14-30 Christ\r\nspoke of rewarding those who are in the kingdom of heaven. The man receiving\r\nthe five talents gained five others and was rewarded accordingly. The one who\r\nreceived two talents gained with them two others and was likewise rewarded. But\r\nthe one who received one talent buried it and did nothing about it. He was cast\r\ninto outer darkness where there will be weeping and gnashing of teeth. This one\r\nrepresents the man who is in the kingdom of heaven, but is unsaved and does not\r\nuse the talent that is given to him.<br>\r\n<br>\r\nFrom this survey of 24:32-25:30 it is evident that Christ was talking about the\r\nrapture and things connected with that glorious event. But with 25:31 He left a\r\ndiscussion of the rapture and went to the end of the Tribulation and spoke\r\nabout His glorious coming. Thus between verses 30 and 31 the seven years of the\r\nTribulation intervene. The relation between 24:32-25:31 and the block of\r\nScripture consisting of 25:31-46 is an illustration of the law of double\r\nreference, which we studied in last month's meditation.<br>\r\n<br>\r\nBy anyone's carefully studying the law of recurrence and the illustrations\r\ndiscussed in this article, he can soon learn to recognize an example of this\r\nmost important law.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>PARONOMASIA OR A PLAY ON WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE BIBLE is the revelation of God put in human language. God not only gave the\r\nthought, but also chose the words by which the disclosure was to be conveyed to\r\nman. In giving His Word He used the language of the people to whom He spoke. In\r\nall languages there are <i>literal<\/i> terms and figurative expressions. There\r\nare all types of figures of speech and metaphorical language. Unless a person\r\nrealizes this fact, he will run into difficulty in interpreting the Scriptures.\r\nMoreover, the student must be familiar with the various figures of speech. One\r\nof the least known and yet one of the most important figures occurring in the\r\nScriptures is that of paronomasia or a play on words and ideas. Since it occurs\r\nso very, very frequently, and since in many instances the entire point in a\r\npassage is bound up in an understanding of this figure, it is of the utmost\r\nimportance that the Bible student should familiarize himself with it in order\r\nthat he might follow the thought of the Scriptures as they are making their\r\nrevelation known to him.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           What\r\nIs Paronomasia?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As stated in the heading of this\r\nstudy, <b>paronomasia is a play on words or ideas.<\/b> This term is from the\r\nGreek and is a combination of a preposition and a noun, the former primarily\r\nmeaning <i>beside;<\/i> the latter indicating to name or to give a name to.\r\nLaying aside the rigidity of the etymology of the term, we would say that <b>paronomasia\r\nconsists of our laying down beside one word or idea that has been used\u2014a\r\nsimilar one with a little variation or change.<\/b> The point or force of the\r\nword or idea thus employed is contingent upon our understanding of the word or\r\nidea upon which it is a pun.<br>\r\n<br>\r\nAn illustration, however, is worth many definitions and words. Everyone of us\r\nis familiar with the fact that frequently a parent has spoken to a child, who\r\nhas taken a serious matter lightly and laughingly, saying: &quot;You will be\r\nlaughing on the other side of your face (or mouth).&quot; No explanation of\r\nwhat is meant is needed. The child is not considering the seriousness of the\r\nmatter in hand; but, on the contrary he is laughing about it. The warning is\r\ngiven in terms of what is being done, namely, laughing. But the parent does not\r\nsuggest that the child actually will be laughing; he simply means that he will\r\nbe crying; but he speaks of what the child will be doing in terms of what he is\r\ndoing at the time of the reprimand. In scores upon scores of passages throughout\r\nthe Word we find this same usage of language. It must therefore be recognized\r\nin order to understand what is meant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examples Of Paronomasia<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In this discussion we shall\r\nnotice only a few examples of this usage, the first of which is Amos 8:1,2:\r\n&quot;Thus God showed me: and behold, a basket of summer fruit. 2 And he said,\r\nAmos, what seest thou? And I said, A basket of summer fruit. Then said Jehovah\r\nunto me, The end is come upon my people Israel; I will not again pass by them\r\nany more.&quot; God showed the prophet, in vision, a basket of summer fruit.\r\nThe word rendered &quot;summer fruit&quot; is the Hebrew word, <i>kayits,<\/i>\r\nwhen transliterated. To the prophet's answer God said: &quot;The end is come\r\nupon my people Israel.&quot; The word rendered &quot;the end,&quot; when\r\ntransliterated, is <i>kets.<\/i> The radicals of each word are the same, with\r\nthe exception of the &quot;y&quot;. But in Hebrew they appear very much alike.\r\nThere is a play, not upon the idea, but upon the words, which were so very\r\nsimilar that the general impression made upon the prophet's mind was indelible.\r\nThus when anyone who had listened to the oracle saw a basket of summer fruit,\r\nhe would automatically think of the oracle that it indicated the end that would\r\ncome upon the people of Israel.<br>\r\n<br>\r\nANOTHER example of paronomasia is found in Micah, which reads as follows:\r\n&quot;Woe to them that devise iniquity and work evil upon their beds! when the\r\nmorning is light, they practice it, because it is in the power of their hand. 2\r\nAnd they covet fields, and seize them; and houses, and take them away: and they\r\noppress a man and his house, even a man and his heritage. 3 Therefore thus\r\nsaith Jehovah: Behold, against this family do I devise an evil, from which ye\r\nshall not remove your necks, neither shall ye walk haughtily; for it is an evil\r\ntime.&quot; (Micah 2:1-3).<br>\r\n<br>\r\nThe prophet spoke, or rather pronounced, a woe against those who devised\r\niniquity and worked evil upon their beds, when they were lying in the quietude\r\nof the night. But when the day arose, they would put into execution their\r\ndiabolical plans. They were covetous people who would take advantage of others\r\nand oppress them in any and every way possible. To them, therefore, God gave\r\nthe following warning: &quot;Behold, against this family do I devise an evil,\r\nfrom which ye shall not remove your necks, neither shall ye walk haughtily; for\r\nit is an evil time.&quot;<br>\r\n<br>\r\nThese people would plot against innocent helpless ones, scheming how they could\r\nrob people by every method and device possible. They planned what was indeed\r\noutright wickedness and sin. Against them, therefore, God hurled the threat\r\nthat He would likewise devise an evil against them. He would do some planning\r\nand plotting. He, by His omniscience, could out-plan and out-maneuver them. In\r\ndoing so, He would bring calamity upon them. Since the Almighty is a holy God\r\nand is not tempted of evil, that is, <i>moral wrong,<\/i> we can see that the\r\nword &quot;evil&quot; is used in a different sense. The word rendered\r\n&quot;evil&quot; in the Old Testament very frequently indicates calamity. As an\r\nexample of this meaning note the following passage: &quot;I [Jehovah] form the\r\nlight, and create darkness; I make peace, and create evil [calamity]; I am\r\nJehovah, that doeth all these things.&quot; In this passage we see, then, when\r\nwe view all the facts, that God is threatening punishment to the evildoers who\r\nwere plotting iniquitous acts against their fellowmen. God plans the evil, that\r\nis, the punishment, that He must as a holy and just God bring as retribution\r\nupon people for their sins. Be not deceived; God is not mocked; for that which\r\na man sows, he shall also reap. Man should ever remember that his sin will find\r\nhim out.<br>\r\n<br>\r\nAS another example of paronomasia, let us notice the following passage:\r\n&quot;But ye that forsake Jehovah, that forget my holy mountain, that prepare a\r\ntable for Fortune, and that fill up mingled wine unto Destiny; 12 I will\r\ndestine you to the sword, and ye shall all bow down to the slaughter; because\r\nwhen I called, ye did not answer; when I spake, ye did not hear; but ye did\r\nthat which was evil in mine eyes, and chose that wherein I delighted not&quot;\r\n(Isa. 65:11,12). In order to understand this passage, one must recognize the\r\nfact that, according to the prophetic word, after the church is gone\u2014removed\r\nfrom the earth by the rapture\u2014paganism will spread like a prairie fire all over\r\nthe world. Men of every nation and tribe will resort to gross idolatry. That\r\nthey will do this is evident from such a passage as Revelation 9:20,21:\r\n&quot;And the rest of mankind, who were not killed with these plagues, repented\r\nnot of the work of their hands, that they should not worship demons, and the\r\nidols of gold, and of silver, and of brass, and of stone, and of wood; which\r\ncan neither see, nor hear, nor walk: 21 and they repented not of their murders,\r\nnor of their sorceries, nor of their fornication, nor of their thefts.&quot;\r\nThere are a number of passages in the Old Testament that foretell the same\r\nthing. We see therefore that men will actually revert to gross idolatrous\r\npaganism in the Tribulation Period.<br>\r\n<br>\r\nIn Israel idolatry will spring forth at that future time. Isaiah, therefore,\r\nassumed, in the passage under consideration, this flood tide of paganism. There\r\nare two idols that are mentioned in Isaiah 65:11, Fortune and Destiny. The word\r\nrendered &quot;Destiny&quot; in the original is <i>Meni.<\/i> This is the name\r\nof the Babylonian goddess that corresponded to the Venus of the Roman pantheon.\r\nHaving accused the people of filling up mingled wine unto Destiny, that is,\r\nMeni, the prophet then used the word which when transliterated into the\r\nEnglish, is spelled <i>Manithi<\/i> and which means <i>to appoint, toallot to,\r\nor to destine.<\/i> Thus the prophet chose that verb the simple form of which is\r\nManan, which corresponded most nearly to the name of this Babylonian goddess,\r\nwhich meant to appoint or to allot to, and which, in this case, indicates to\r\ndestine to. He therefore said that God would &quot;destine you to the\r\nsword,&quot; since they had engaged in the worship of this goddess.<br>\r\n<br>\r\nANOTHER most important case of paronomasia is found in Daniel, chapter 9. It\r\nappears in verse 24 in the statement, &quot;Seventy weeks are decreed upon thy\r\npeople and upon thy holy city, to finish transgression, and to make an end of\r\nsins, and to make reconciliation for iniquity, and to bring in everlasting\r\nrighteousness, and to seal up vision and prophecy, and to anoint the most holy.&quot;\r\nWhat is the meaning of the expression &quot;seventy weeks&quot;? Literally it\r\nis &quot;seventy sevens.&quot; To translate the second word by our English\r\nword, weeks, was a most unfortunate rendition. Our English word, week, has a\r\nspecific, definite meaning of <i>seven days.<\/i> This is not true with\r\nreference to the original Hebrew term. It simply meant <i>seven.<\/i> If one,\r\nspeaking in Hebrew and using the language as Daniel did, should be talking\r\nabout trees and wanted to let us know that he had seen only seven trees, he\r\nwould use the same word which the angel Gabriel employed in this verse. On the\r\nother hand, if he were speaking of men and wished to indicate that there were\r\nseven, he would use the same word. Moreover, if he were talking of chickens and\r\nwanted to tell us that there were seven of these fowls, he would use the same\r\nword. Thus the term indicates only the number <i>seven<\/i> in the Hebrew.<br>\r\n<br>\r\nWhat, then, did the angel Gabriel mean by affirming to Daniel that there were\r\nseventy sevens decreed upon the people of Israel and upon the Holy City? This\r\nquery can be answered only by looking at the entire context in chapter 9. The\r\nkey to the proper understanding of this passage is to be found in the first two\r\nverses, which read as follows: 1 &quot;In the first year of Darius the son of\r\nAhasuerus, of the seed of the Medes, who was made king over the realm of the\r\nChaldeans, 2 in the first year of his reign I, Daniel, understood by the books\r\nthe number of the years whereof the word of Jehovah came to Jeremiah the\r\nprophet, for the accomplishing of the desolations of Jerusalem, even seventy\r\nyears.&quot; Daniel in these verses informs us that he understood by the books\r\nthe number of the years whereof God spoke to Jeremiah regarding the\r\naccomplishment of the desolations of Jerusalem. From this statement it is clear\r\nthat Daniel was studying the book of Jeremiah, who foretold the Babylonian\r\nsiege and the consequent Exile, and other books that threw light upon this\r\nprediction. One naturally and immediately thinks of the Books of Kings and\r\nChronicles, which record the causes of the downfall of the Hebrew monarchy and\r\nthe actual collapse of Jewish resistance, together with the Babylonian\r\ncaptivity. Those books gave the historical account of the fall of the Jewish\r\nmonarchy. In the light of the historical records and significance of the word,\r\nyear, in those works, and also in the light of Jeremiah's prediction that the\r\nBabylonian captivity would continue for seventy years, Daniel naturally\r\nunderstood the years for the Exile to be seventy of the ordinary solar\r\nyears\u2014the years mentioned in those books.<br>\r\n<br>\r\nIn Daniel 9:1 we see that the prophet was studying Jeremiah's works in the\r\nfirst year of Darius, the son of Ahasuerus, of the seed of the Medes. This year\r\nwas the sixty-eighth of the seventy years of Babylonian captivity. Believing\r\nthe word of Jeremiah to be the very Word of God and trusting God to say what He\r\nmeant and to mean what He said, Daniel believed that the Exile would be\r\ncompleted within two years. In this he was correct.<br>\r\n<br>\r\nThe prediction that the captivity would last for seventy years is found in\r\nJeremiah, chapters 25 and 29. I invite the reader to turn to these scriptures\r\nin his Bible and to study them carefully. I shall, however, quote only from the\r\nlatter. &quot;For thus saith Jehovah, After seventy years are accomplished for\r\nBabylon, I will visit you, and perform my good word toward you, in causing you\r\nto return to this place. 11 For I know the thoughts that I think toward you,\r\nsaith Jehovah, thoughts of peace, and not of evil, to give you hope in your\r\nlatter end. 12 And ye shall call upon me, and ye shall go and pray unto me, and\r\nI will hearken unto you. 13 And ye shall seek me, and find me, when ye shall\r\nsearch for me with all your heart. 14 And I will be found of you, saith\r\nJehovah, and I will turn again your captivity, and I will gather you from all\r\nthe nations, and from all the places whither I have driven you, saith Jehovah;\r\nand I will bring you again unto the place whence I caused you to be carried\r\naway captive&quot; (Jer. 29:10-14).<br>\r\n<br>\r\nNote the fact that, in verse 10 of this quotation God says that, at the end of\r\nthe seventy years, He would bring back the people to the land of the fathers.\r\nIn verse 11 the prophet shows that this is necessary in order for God to carry\r\nout His plans and purposes regarding Israel which reach out into the distant\r\nfuture\u2014&quot;to give you hope in your latter end.&quot; Thus verse 11 drops the\r\nsubject of the Babylonian captivity and the restoration from the same and darts\r\nout into the future to the latter end. Still having his attention focused on\r\nthe end of this age, the prophet continued the prediction. &quot;And ye shall\r\ncall upon me, and ye shall go and pray unto me, and I will hearken unto you. 13\r\nAnd ye shall seek me, and find me, when ye shall search for me with all your\r\nheart. 14 And I will be found of you, saith Jehovah, and I will turn again your\r\ncaptivity, and I will gather you from all nations, and from all the places\r\nwhither I have driven you, saith Jehovah ...&quot; Observe the fact that in\r\nverse 10, in speaking of the restoration from Babylon, he simply said that God\r\nwould cause them &quot;to return to this place&quot;\u2014Palestine. But with\r\nreference to the other regathering of Israel and her being restored to her\r\nland, in the latter end, God declared, &quot;I will turn again your captivity,\r\nand I will gather you from all the nations ...&quot; Here the word\r\n&quot;again&quot; is inserted, indicating that this is another restoration, a\r\nsecond one. This is in perfect accord with Isaiah 11:11 where God promised to\r\nput forth His hand again the second time to regather Israel from her world-wide\r\ndispersion. Thus it becomes evident to every close student of the Word that\r\nthere is a blending of the predictions concerning the two restorations of\r\nIsrael to her own land\u2014the first from Babylonian captivity; the second from her\r\nworld-wide dispersion. Only the very close Bible student will catch this most\r\nimportant point.<br>\r\n<br>\r\nSince <\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Daniel\r\nwas studying the Book of Jeremiah, and since the seventy years of desolations\r\nof Jerusalem are mentioned in these two chapters, we know that he was studying\r\nJeremiah, chapter 29. In his perusal of this passage it is quite evident from\r\nwhat the angel Gabriel said that Daniel did not see the fine point of there\r\nbeing two restorations of Israel to her own land but expected the final and\r\ncomplete restoration after the Babylonian captivity. That Daniel did arrive at\r\nthis conclusion is reflected in Gabriel's statement to him, as he (Daniel) had\r\ninformed us: &quot;And he instructed me, and talked with me, and said, 0\r\nDaniel, I am now come forth to give thee wisdom and understanding. 23 At the\r\nbeginning of thy supplications the commandment went forth, and I am come to\r\ntell thee; for thou art greatly beloved: therefore consider the matter, and\r\nunderstand the vision&quot; (Dan. 9:22,23). Daniel needed instruction. For that\r\nreason <span style='color:black'>God<\/span>sent Gabriel to the prophet, who\r\ndeclared that he had been sent to him &quot;to give thee [Daniel] wisdom and\r\nunderstanding.&quot; Gabriel felt the necessity of warning the prophet not to\r\ndismiss the issue, but to open his heart and to receive the instruction which\r\nGabriel was giving him. From these facts it is very evident that Daniel did not\r\nunderstand thoroughly the message of Jeremiah.<br>\r\n<br>\r\nThe prophets, when the Spirit of God was upon them, were infallibly inspired\r\nand could not and did not make any mistakes. But the Spirit of God was not upon\r\nthe prophets all the time. The Spirit came on various occasions. Usually the\r\nprophets date the time of their reception of a message from God. When the\r\nSpirit was not thus upon them and inspiring them, they could make mistakes, as\r\nNathan the prophet did in his advising David to build a temple to <span\r\nstyle='color:black'>God<\/span>. After he had thus encouraged the king, Nathan\r\nwas forced by <span style='color:black'>God<\/span>to go and correct his mistake\r\n(II Sam., chap. 7).<br>\r\n<br>\r\nWe can gather from the prediction in Daniel 9:24 the mistake that Daniel made.\r\nHe concluded that the six things mentioned in Daniel 9:24 would be fulfilled at\r\nthe end of the Babylonian captivity\u2014within two years of the time. That the\r\nreader might see the mistake that Daniel made, I quote this verse again:\r\n&quot;Seventy weeks are decreed upon thy people and upon thy holy city, to\r\nfinish transgression, and to make an end of sins, and to make reconciliation\r\nfor iniquity, and to bring in everlasting righteousness, and to seal up vision\r\nand prophecy, and to anoint the most holy.&quot; Instead of these six things\r\nbeing fulfilled at the end of that first period of seventy years of the\r\nBabylonian captivity, as the prophet had thought, Gabriel said that there were <i>seventy\r\nsevens<\/i> decreed upon the Jewish people and upon Jerusalem for the bringing\r\nin of millennial conditions.<br>\r\n<br>\r\nGabriel said that there were seventy sevens (not seventy weeks of days) decreed\r\nupon Israel and Jerusalem. Seventy sevens of what? Of the thing about which\r\nDaniel had been reading and studying. As we have already seen, he had been\r\nreading about and thinking of literal years, regular solar years, consisting of\r\nthe four seasons\u2014years such as are recorded in the historical portions of the\r\nScriptures. The angel Gabriel therefore said to Daniel that, instead of the\r\nMillennium's coming at the end of that first period of seventy years, there\r\nwould be <i>seventy times seven years<\/i> before that vision would become\r\nreality.<br>\r\n<br>\r\nThus we see that the Exile lasted for seventy times one year, or seventy years.\r\nBut there must pass seventy times seven years before the establishment of this\r\nreign of righteousness upon the earth.<br>\r\n<br>\r\nIn view of all the facts we see that the expression, seventy times seven, is an\r\nillustration of the principle of paronomasia. The recognition of this fact\r\ngives us the keynote to the proper understanding of the passage. A failure to\r\nrecognize that this is a case of paronomasia throws the entire passage into\r\nconfusion. As a result, many wild and weird guesses and interpretations have\r\nbeen imposed upon Daniel, chapter 9. In fact, a certain system of a\r\nchronological prophetic outline is based upon the conclusion, drawn from this\r\npassage, by many who fail to see that this is a plain and evident case of a\r\nplay upon words.<br>\r\n<br>\r\nFor a full and complete discussion of the prophecy of Daniel, chapter 9, see\r\neither my volume, <i>Messiah: His First Coming Scheduled,<\/i> or <i>The Seventy\r\nWeeks of Daniel.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART II<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nSTILL another important instance of paronomasia is found in Daniel 11:38 in the\r\nexpression &quot;the god of fortresses&quot; found in the sentence: &quot;But\r\nin his place shall he honor the god of fortresses; and a god whom his fathers\r\nknew not shall he honor with gold, and silver, and with precious stones and\r\npleasant things.&quot;<br>\r\n<br>\r\nIn order to understand this marvelous prediction concerning the willful king of\r\nthe time of the end, it is necessary for one to see this specific prophecy in\r\nthe light of the entire context. Daniel, chapters 10, 11, and 12, constitute\r\none complete oracle. In Daniel 11:2-4 we have a rapid survey of the\r\nMedo-Persian Empire which was brought to an end by the Greek Empire under\r\nAlexander the Great. The collapse and division of Alexander's empire among his\r\nfour generals is likewise foreshadowed in verse 4. In verses 5-19 is a very\r\nrapid survey of the conflict that raged between the Greco-Syrian Empire under\r\nthe Seleucid kings and the Greco-Egyptian kings of the Ptolemaic line in Egypt.\r\nThe former king is called &quot;the king of the north,&quot; whereas the latter\r\none is called &quot;the king of the south.&quot; Thus in these verses appears a\r\nsurvey of the struggle between Egypt and Syria, down to the time of the father\r\nof Antiochus Epiphanes of the Greco-Syrian kingdom. In verse 21 we see\r\nAntiochus Epiphanes, the great persecutor of the Jews. A description of the war\r\nbetween Antiochus and the Maccabees is set forth in verses 21-35. But in verses\r\n31-35 there begin to appear little glimpses of conditions that will exist in Israel\r\nin the end time. Thus in these last verses there is a blending of the immediate\r\nfuture with the far distant period of the end time. This is a very reasonable\r\nthing, because a situation similar to that of the Maccabean Period will exist\r\nin the end time.<br>\r\n<br>\r\nBut when we come to Daniel 11:36, we are in the midst of the Tribulation\r\nPeriod. The reason for my saying this is that the things which this willful\r\nking will do are described by John in Revelation, chapter 13, as occurring in\r\nthe middle of the Tribulation.<br>\r\n<br>\r\nBUT let us look at the immediate text: &quot;36 And the king shall do according\r\nto his will; and he shall exalt himself, and magnify himself above every god,\r\nand shall speak marvelous things against the God of gods; and he shall prosper\r\ntill the indignation be accomplished; for that which is determined shall be\r\ndone. 37 Neither shall he regard the gods of his fathers, nor the desire of\r\nwomen, nor regard any god; for he shall magnify himself above all. 38 But in\r\nhis place shall he honor the god of fortresses; and a god whom his fathers knew\r\nnot shall he honor with gold, and silver, and with precious stones and pleasant\r\nthings. 39 And he shall deal with the strongest fortresses by the help of a\r\nforeign god: whosoever acknowledgeth him he will increase with glory; and he\r\nshall cause them to rule over many, and shall divide the land for a price&quot;\r\n(Dan. 11:36-39).<br>\r\n<br>\r\nHere is a determined king who does according to his will. He exalts himself and\r\nmagnifies himself above every god, he speaks horrible things against the God of\r\ngods, Jehovah, the true God, and prospers in his designs to the close of the\r\nperiod of indignation. This information we gather from verse 36. In the\r\nfollowing verse Daniel gives us more explicit information. He disregards the\r\ngods of his fathers. This raises the question as to the nationality of this\r\ngreat king. From Daniel, chapter 7, we know that the prince who will rule the\r\nworld empire of the end time is none other than a person of Roman extraction.\r\nThis fact is reflected in the statement that the people of the coming prince\r\nshall, according to Daniel, destroy the city and the sanctuary. This is a\r\nprediction that was fulfilled by the Roman conquest and overthrow of the Jewish\r\ncommonwealth in A.D. 70. The people who overthrew the Jewish nation were the\r\nRomans. Daniel tells us that these who overthrow the Jewish commonwealth are\r\nthe people of this future coming prince. Since the Romans did that, we know\r\nthat the future world ruler is to be of Roman extraction. Then the gods of his\r\nfathers are none other than the gods of the Romans. The next statement that is\r\nmade is that he does not regard &quot;the desire of women.&quot; For the moment\r\nlet us pass by this expression to the next one: &quot;neither does he regard\r\nany god; for he shall magnify himself above all&quot;\u2014that is, above all gods.\r\nThis passage presupposes the springing up of idolatry all over the world in the\r\ntime of the Tribulation. Thus there will come back into existence the old Roman\r\ngods, the old Norse gods, the Teutonic gods, the gods of the Greeks; in fact,\r\nthe world will be engulfed by idolatry, as we have already seen in other\r\ndiscussions appearing in this magazine. This condition will continue throughout\r\nthe first half of the great Tribulation Period. But in the middle of the\r\nTribulation, as we learn from Revelation, chapter 13, this world dictator will\r\ndemand the worship of all people. He will oppose all idolatry and Christianity\r\nas it will be preached by the 144,000 Jewish evangelists during the first half\r\nof the Tribulation. He will have an image of himself set up in Jerusalem in the\r\nJewish Temple. At the unveiling of that image, it will be given by Satan the\r\npower to speak and will perform miracles, even causing fire to descend out of\r\nheaven to earth in the sight of men. Doubtless the ceremonies in connection\r\nwith the unveiling of this image will be sent by television and by radio to the\r\nentire world. In this manner the population of the world will probably witness\r\nthe great demonstration of satanic power that will be enacted at that time\u2014at\r\nthe time that this willful king opposes the Roman gods and exalts himself above\r\nall gods.<br>\r\n<br>\r\nBUT what is meant by the expression in Daniel 11:37, &quot;the desire of\r\nwomen&quot;? The verse is dealing with the gods that are worshiped in the\r\nTribulation. The first phrase, as we have already seen, refers to the Roman\r\ngods. The last term signifies the gods of all other nations. But between these\r\nphrases is &quot;the desire of women.&quot; Since it is thus sandwiched between\r\nthese two expressions referring to the various gods of the nations, the\r\nimplication is that it likewise refers to a god. What then does this\r\nexpression, desire of women, mean in Jewish thought? We learn that it was the\r\ndesire of the Jewish women to become the mother of the Messiah. Thus the\r\nMessiah, then, is probably &quot;the desire of women,&quot; of the Jewish\r\nwomen. When we study messianic prophecy, we see that He is God in human form\r\nwho enters the world by miraculous conception and virgin birth. He is truly a\r\nman and at the same time He is God\u2014not God <i>and<\/i> man (a monstrosity), but\r\nthe God-man. See such passages as Isaiah 7:14, 9:6; John 1:1-18, Philippians\r\n2:5-11, and Hebrews, chapters 1 and 2.<br>\r\n<br>\r\nWhen we recognize that &quot;the desire of women&quot; refers to the\r\ndivine-human Messiah, and when we see that this willful king is opposed to all\r\ngods and equally to this one, &quot;desire of women,&quot; we see that he is\r\nlikewise opposed to Christ. Thus this passage shows that though the church is\r\nremoved from the earth before the Tribulation, Christ will be preached and\r\nChristianity will continue to exist during the Tribulation. As suggested above,\r\nthe banner of Prince Immanuel that the ascending church drops as it wends its\r\nway to meet Godin the air is picked up by the 144,000 Jewish evangelists, who\r\naccept the message which we are now giving to Israel, who rush forth into the\r\nbreach that has been left by the departing church and go forward into battle,\r\npressing the claims of Christ upon the world. These evangelists bring about the\r\nworld's greatest revival, in which multiplied millions and hundreds of millions\r\nof souls will accept Christ Christ and wash their robes and make them white in\r\nthe blood of the Lamb.<br>\r\n<br>\r\nThus we see from this Old Testament prophecy how the willful king will make a\r\ndetermined stand against the true God, against Christ, and also against the\r\nidolatry which will at that time have swept over the world.<br>\r\n<br>\r\nFURTHER information regarding his activity is given us in verse 38, which is as\r\nfollows: &quot;But in his place shall he honor the god of fortresses; and a god\r\nwhom his fathers knew not shall he honor with gold, and silver, and with\r\nprecious stones and pleasant things.&quot;<br>\r\n<br>\r\nAlthough we have been told in verses 36 and 37 that this willful king, the\r\nworld dictator, will magnify himself above every god and oppose every thought\r\nof a Divine Being, yet in verse 38 we are told that &quot;in his place [mar. <i>office<\/i>]\r\nshall he honor the god of fortresses; and a god whom his fathers knew not shall\r\nhe honor with gold ...&quot; Since he puts himself above every god, and since\r\nhe opposes the very thought of the existence of any god, the expression <i>the\r\ngod of fortresses<\/i> cannot refer to an idol or god. This fact shows that our\r\nterm is not to be taken literally, but rather metaphorically. What figure is\r\nthis? There is but one answer\u2014paronomasia. In other words, Daniel speaks of\r\nforce, power, and military equipment to which this willful king gives all of\r\nhis attention in terms of the topic of the conversation. Since he has been\r\nspeaking of gods whom this dictator opposes, and since he uses the expression,\r\n&quot;the god of fortresses,&quot; we know that this term simply speaks of the\r\ncreation on the part of the world dictator of a great military force with which\r\nhe intends to conquer the world and bring it under his power and control. Thus\r\nthe great and unparalleled military force which he creates and marshals proves\r\nto be his god\u2014the object of his devotion and the thing upon which he depends\r\nfor the carrying out of his plans of world conquest and subjection. Hitler\r\nbuilt up the greatest war machine that the world thus far has ever seen. He\r\nground down the German people, taking their &quot;gold, and silver, ...\r\nprecious stones and pleasant things,&quot; and poured all of this into the\r\ncreation of his god\u2014the German armed forces. Just what Hitler did in this\r\nrespect, the world dictator will do on a much larger scale.<br>\r\n<br>\r\nFrom the following verse we see this willful king, the Anti-christ, as he\r\nlaunches his war of aggression against the ten dictators who are represented by\r\nthe ten toes of the image vision of Daniel, chapter 2, and the ten horns of the\r\nfourth beast of Daniel, chapter 7. &quot;And he shall deal with the strongest\r\nfortresses by the help of a foreign god: whosoever acknowledgeth <i>him<\/i> he\r\nwill increase with glory; and he shall cause them to rule over many, and shall\r\ndivide the land for a price&quot; (11:39).<br>\r\n<br>\r\nFrom Daniel, chapter 7, we see that the world will be headed up in the end of\r\nthis age into a colossal political octopus, a world government (vs. 23). Then\r\nit will, as indicated by verse 24, fall to pieces, splitting into ten\r\ndivisions. Over each of these sections will arise a dictator. Following their\r\nappearance, will come up the final dictator, or willful king, who will\r\ngradually ingratiate himself, by his flatteries, into the favor of these\r\ndictators. Thus he will cooperate with them and finally enter into a covenant\r\nwith the Jews for a period of seven years. When this treaty is signed, the\r\nTribulation begins. During the first half of the Tribulation, there does not\r\nappear to be any friction between these dictators and the willful king. He\r\nseems to work, however, in an underhanded way, manipulating the affairs of all,\r\nand causing great powers to gravitate into his own hands. Finally, when he will\r\nhave created his &quot;god of fortresses&quot;\u2014his war machine\u2014he launches his\r\npower against the strongest fortresses\u2014those of the ten kings who have brought\r\nhim to power. In other words, this is a clear prediction that this willful king\r\nwill launch his war of aggression against the armed forces of his ten\r\nassociates, over whom he will already have won by diplomacy the mastery to a\r\ncertain extent. He does not launch this war simply in human strength, for we\r\nare told that he does it &quot;by the help of a foreign god.&quot; Who is this\r\nforeign god? It cannot be any of the gods of the nations, when idolatry has a\r\nresurgence, a rising again into life, at this future time. This expression,\r\n&quot;a foreign god,&quot; when read in the light of Revelation, chapter 13,\r\nwhich deals with the same situation as does Daniel, chapter 11, is seen to\r\nrefer to none other than Satan himself, who turns over his throne and power to\r\nthis world dictator. Thus Satan is a foreign god so far as the various gods\r\nthat are made by men are concerned.<br>\r\n<br>\r\nWhatever persons, at the time of the launching of this war of aggression, will\r\nacknowledge the willful king will be promoted to great honor and power. They\r\nwill be given positions in the government to rule over many. At that time the\r\nAntichrist will &quot;divide the land [Palestine] for a price.&quot;<br>\r\n<br>\r\nWhen the Antichrist thus launches this war, he may start out with <i>a war of\r\nnerves.<\/i> In all probability he will do this. But there will be two of these\r\ndictators who will accept his challenge and rise up in armed might against him.\r\nThe first is the king of the south; the second is the king of the north. The\r\nconflict will be indeed a blitz or possibly a &quot;push button war.&quot;\r\nPalestine will figure very largely in this great conflict, for &quot;he [the\r\nwillful king, the Anti-christ] shall enter also into the glorious land\r\n[Palestine], and many countries shall be overthrown; but these shall be\r\ndelivered out of his hand: Edom, and Moab, and the chief of the children of\r\nAmmon.&quot; Let us note that, at the time of the launching of this war, many\r\ncountries will be overthrown. It will rapidly take on global proportions. But\r\nthe conflict will not spread to Edom, Moab, and the children of Ammon. God will\r\nprevent its entering into that section of the world. Why? My suggestion is that\r\nthe Jews who will be in Palestine in the Tribulation will flee into these\r\ncountries where God will protect them.<br>\r\n<br>\r\nA further description of the spread of this war is seen in 11:42, which reads:\r\n&quot;He shall stretch forth his hand also upon the countries; and the land of\r\nEgypt shall not escape.&quot; The blanket statement is made that this willful\r\nking will stretch forth his hand upon &quot;the countries.&quot; While this\r\nexpression is not exactly definite, yet it is general and implies that this war\r\nwill be waged against the countries of the world in general. The Egyptians, the\r\nLibyans, and the Ethiopians will fall under the sledge hammer blows of this mighty\r\nworld dictator.<br>\r\n<br>\r\nWhile the war is raging in the countries just mentioned, the report, as is seen\r\nin verse 44, will come that there are insurrections in the far east and in the\r\ndistant north. Thus, according to this prediction, practically the whole world\r\nwill be engulfed in a titanic struggle between the willful king on the one hand\r\nand the ten dictators with whom he will have been associated for the first half\r\nof the Tribulation on the other. According to verse 45 he will be brought to\r\nhis end and none shall help him. His being brought to an end is what occurs at\r\nthe end of the Tribulation.<br>\r\n<br>\r\nDaniel was very much interested in the length of time from the willful king's\r\nopposing all gods, magnifying himself above the God of gods, and his launching\r\nthis aggressive war against his associates in government, to the time that he\r\nis brought to an end. This question is answered in Daniel 12:6,7 which reads as\r\nfollows: &quot;And one said to the man clothed in linen, who was above the\r\nwaters of the river. How long shall it be to the end of these wonders? 7 And I\r\nheard the man clothed in linen, who was above the waters of the river, when he\r\nheld up his right hand and his left hand unto heaven, and sware by him that\r\nliveth for ever that it shall be for a time, times, and a half; and when they\r\nhave made an end of breaking in pieces of power of the holy people, all these\r\nthings shall be finished.&quot; How long shall these wonders take place? The\r\nanswer is, &quot;a time, times, and a half.&quot; <i>Time,<\/i> in the Book of\r\nDaniel and in Revelation, which quotes this phrase from Daniel, is a year. <i>Times<\/i>\r\nis in the dual number, two years, and a <i>half a time<\/i>is half a year. Thus\r\nthe total of time, times, and half a time is three and one-half years. There\r\nwill therefore be three and one-half years from the time of the willful king's\r\nattempt to abolish idolatry from the world and to require the worship of\r\nhimself to the end of the Tribulation, when he is brought to his end. When this\r\npassage is laid down beside the Book of Revelation, it is quite evident that\r\nthese three and one-half years of Daniel, chapters 11 and 12, are the latter\r\nhalf of the Tribulation Period.<br>\r\n<br>\r\nThus the recognition of the figure of paronomasia in Daniel 11:38 opens up the\r\nentire passage of Scripture for an intelligible exposition of the same. Only,\r\ntherefore, when we recognize that the expression, the god of fortresses, is an\r\ninstance of paronomasia and interpret it accordingly, can we see this\r\n&quot;push button&quot; war of aggression that will be launched in the middle\r\nof the Tribulation and that will be so very disastrous to the world. Thus the\r\nwhole interpretation of this marvelous revelation is contingent upon our\r\nrecognition of this figure of speech.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>PARONOMASIA           PART\r\nIII<br>\r\n<br>\r\n<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>THE PROPER UNDERSTANDING of Daniel 11:36-45\r\nis absolutely imperative for the correct evaluation of that marvelous\r\nrevelation found in II Thessalonians, chapter 2, which is of utmost importance\r\nto everyone who wishes to comprehend the prophetic word. Having the correct\r\ninterpretation of Daniel 11:36-45 as a basis of II Thessalonians 2:1-12, we are\r\nnow in a position to understand correctly, accurately, and grammatically the\r\nteaching of this marvelous message. At this juncture, may I state that, apart\r\nfrom the proper grasp of Daniel 11:36-45, it is impossible for one to see the\r\ntruth of II Thessalonians, chapter 2.<br>\r\n<br>\r\nIn I Thessalonians Paul spoke much of the return of <span style='color:black'>God<\/span>and\r\nwhat is termed the rapture of the church. The classic passage on this point in\r\nthis letter is found in 4:13-5:11. From all the data which we have, it seems\r\nthat the Thessalonian Christians with whom Paul had sojourned only a short\r\nwhile, when he brought the gospel to them, were being disturbed by false\r\nteachings concerning prophetic matters. From Athens Paul wrote the Thessalonian\r\nletters. Moreover, it seems that, although the first letter had been received,\r\nthere still was a grave necessity for his writing the second one to allay\r\nmisapprehensions and to correct certain erroneous teachings which had been\r\nbrought to them. In II Thessalonians 2:1,2 the Apostle was very eager that this\r\nchurch should understand the rapture of the saints and its relation to the day\r\nof <span style='color:black'>God<\/span>. Thus he spoke of &quot;the coming of\r\nour Christ, and our gathering together unto him.&quot; Christ's coming and our\r\nbeing gathered together to Him can refer to nothing except the rapture of the\r\nchurch as set forth in the fourth chapter of the preceding Epistle. The Apostle\r\nwanted these Christians to understand this matter in order that they might not\r\nbe quickly shaken from their mind in any way\u2014either by someone's claiming to\r\nhave a revelation by the Spirit, or by a special message, or by an epistle as from\r\nhim and his co-workers. We gather from what he says that there was a grave\r\nlikelihood that these Christians would be disturbed in some of the ways\r\nmentioned by those who were claiming that the day of <span style='color:black'>God<\/span>had\r\nalready come. <i>The day of <\/i><span style='color:black'>God<\/span>is a\r\ntechnical term used in the Old Testament to refer to, the Tribulation Period,\r\nwhich is of seven years' duration. The present perfect tense is used in this\r\nverse and is translated in the Revised Version &quot;is just at hand&quot;; but\r\nthe perfect tense here should be rendered &quot;has already come.&quot; Since\r\nPaul wanted them to understand clearly the doctrine regarding the rapture of\r\nthe church and did not want them to be disturbed by the teaching that the day\r\nof <span style='color:black'>God<\/span>had already come, it is clear that he\r\nwanted these Christians to understand that the rapture would occur before the\r\nTribulation. If this was not his thought, there would be no point in their\r\nbeing disturbed regarding the rapture by the report that the day of <span\r\nstyle='color:black'>God<\/span>had already come. If the church was to go through\r\nthe Tribulation, or through the first half of it, the announcement that this\r\nperiod of wrath had already come would give them the assurance that, within a\r\nvery short time, they would be caught up out of the world, and that all of\r\ntheir troubles would soon be over. But if, as taught in the Scriptures, the\r\nrapture occurs before the Tribulation, the teaching that the Tribulation had\r\nalready begun, and that they had not been caught up in it, would be a matter of\r\ngreat concern. In that event, they would know that they were not pleasing to\r\nGod, and that He had not taken them up out of this present evil world.<br>\r\n<br>\r\nThe Apostle continued his exhortation to these Christians by declaring,\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition\r\n...&quot; The words, &quot;it will not be,&quot; are in italics, which fact\r\nshows that they are supplied by the translator. The Greek text is elliptical\r\nhere. These words must be supplied in order to convey to the reader's mind the\r\nmeaning of the text. The question arising at this point is: What is the\r\nantecedent of &quot;it,&quot; which is here properly inserted? Naturally, since\r\nthe day of <span style='color:black'>God<\/span>is mentioned immediately\r\npreceding this statement, we would be inclined to take this phrase as its\r\nantecedent, or rather the word &quot;day.&quot; This is the natural\r\nconstruction. If this be the correct interpretation, Paul tells us that the\r\nTribulation will not begin except two things first occur, &quot;the falling\r\naway&quot; and &quot;the man of sin be revealed.&quot; On the other hand, the\r\npossible antecedent of &quot;it&quot; is the coming of <span style='color:black'>God<\/span>and\r\nour being gathered together unto Him to meet Him in the air\u2014the rapture. This\r\nconstruction is altogether possible. It has much in its favor. Regardless of\r\nwhich thought was that of the Apostle, both are true. The rapture must, as is\r\npresented here by strong implication, occur before the day of <span\r\nstyle='color:black'>God<\/span>. This position is absolutely confirmed by other\r\nScriptures. Moreover, the falling away and the revealing of the man of sin must\r\nalso come before the Tribulation. Thus in verses 1-3 the Apostle is talking\r\nabout those things which must occur before the Tribulation.<br>\r\n<br>\r\nWHAT is meant by &quot;the falling away&quot;? This word by derivation\r\nindicates a departure or a forsaking of one group with which those who are the\r\nsubject of conversation have been associated. They apostatize or leave this\r\ngroup and go out from it. An illustration of this is seen in I John 2:19:\r\n&quot;They went out from us, but they were not of us; for if they had been of\r\nus, they would have continued with us: but <i>they went out,<\/i> that they\r\nmight be made manifest that they all are not of us.&quot; Those of whom John\r\nwas speaking had been associated with the Christians to whom the Apostle was\r\nwriting. But not being born-again and not being Spirit-filled, they on some\r\noccasion walked out from the group, forsook it, and went, figuratively\r\nspeaking, into another camp\u2014that of the enemy of Christianity. Thus there was a\r\ndeliberate, calculated departure on the part of those leaving. This apostasy,\r\nsaid Paul, must come first before the Tribulation. The second thing which, he\r\naffirmed, must also occur before the Tribulation is found in the same verse:\r\nthe revealing of the man of sin, the son of perdition. The word <i>reveal,<\/i>\r\nin the original text, means <i>to remove the cover.<\/i> When the cover which\r\nhas been over an object, and which has been hiding it from view, is removed, it\r\ncan be seen. This is the primary signification of the word <i>reveal.<\/i> Thus\r\nthe man of sin, the son of perdition, according to this prediction, is to be in\r\nthe world but not be recognized at first. Then there will arise some\r\ncircumstance or event that will make this one known. In other words, his\r\nidentity will be revealed to the world. In this prediction Paul therefore\r\naffirms that the identification of the man of sin will become a known fact\r\nbefore the day of <span style='color:black'>God<\/span>, before the Tribulation.\r\nSince the language is clear and explicit, there can be no doubt about this\r\nposition. <br>\r\n<br>\r\nIn verse 4 the Apostle identifies the man of sin from the prophetic standpoint.\r\nHe does this by telling us that this one is &quot;he that opposeth and exalteth\r\nhimself against all that is called God or that is worshipped; so that he\r\nsitteth in the temple of God, setting himself forth as God.&quot; All reputable\r\ncommentators with whom I am acquainted take the position that Paul by this\r\nlanguage tells us that this man of sin is the very one of whom Daniel, in\r\n11:36-45, was speaking. In other words, this man of sin of our passage is the\r\nwillful king of Daniel 11:36ff. The reason for his being identified as this one\r\nis that he does the very things that Daniel said the willful king will do. He\r\nis living at the same time, namely, in the end time\u2014in the Tribulation. As we\r\nhave seen, Daniel's willful king, opposing all that is called God and that is\r\nworshipped as God, prepares for a war of aggression against the world, which\r\nprecipitates a global conflict. In carrying out his plan, he is successful;\r\nfor, &quot;he shall prosper till the indignation be accomplished.&quot; The\r\nterm <i>indignation<\/i> signifies the Tribulation Period and its judgments. But\r\n&quot;he shall <i>come<\/i> to his end, and none shall help him.&quot; From the\r\ntime of this titanic struggle until the indignation is accomplished and he\r\ncomes to his end, is a period, as we have already seen, of three and one-half\r\nyears, which culminates with the coming of <span style='color:black'>God<\/span>to\r\nestablish His reign of righteousness upon the earth. Paul's man of sin, the son\r\nof perdition, who opposes and exalts himself above all that is called God or\r\nthat is worshipped, is slain by Christ &quot;with the breath of his mouth,&quot;\r\nand is brought to nought by the manifestation of his [Christ's] coming (II\r\nThess. 2:8). The facts of both passages are clear and definite and identify the\r\nwillful king of Daniel's prophecy as the man of sin of Paul's prediction. But\r\nDaniel discusses only the actions of the willful king in his opposition to\r\nidolatry and to the worship of the true God, which precipitates a war of\r\naggression, and his prospering in this one particular enterprise until he is\r\nbrought to nought at the end of the Tribulation. Since Daniel's willful king\r\ndoes not launch his campaign of aggression until the middle of the Tribulation,\r\nand since Paul identifies the man of sin with Daniel's willful king by calling\r\nattention to what he does in the middle of the Tribulation, it is clear that\r\nPaul in II Thessalonians 2:4 has moved in his thinking from the days prior to\r\nthe Tribulation in verse 3 to the middle of the Tribulation in verse 4. That\r\nthe reader may see this more clearly, I shall again quote these two verses:\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition,\r\n4 he that opposeth and exalteth himself against all that is called God or that\r\nis worshipped; so that he sitteth in the temple of God, setting himself forth\r\nas God.&quot;<br>\r\n<br>\r\nIt is of the utmost importance that we recognize the fact that verse 4\r\ndescribes the events of the middle of the Tribulation, and that Paul is dealing\r\nin it with the willful king's aggressive action against idolatry and his\r\nattempt to seize supreme power. But by reading verse 4 in the light of its\r\nbackground in Daniel 11:36-45, a person cannot possibly avoid seeing that this\r\nverse is beyond all controversy referring to the events of the middle of the\r\nTribulation.<br>\r\n<br>\r\nThe next step forward which we must take in the study of this passage is to\r\nexamine carefully verses 5-7: &quot;Remember ye not, that, when I was yet with\r\nyou, I told you these things? 6 And now ye know that which restraineth, to the\r\nend that he may be revealed in his own season. 7 For the mystery of lawlessness\r\ndoth already work: only <i>there is<\/i> one that restraineth now until he taken\r\nout of the way.&quot; In verse 5 Paul began by reminding his readers of the\r\nfact that, when he was with them, he told them &quot;these things.&quot; The\r\nthings here referred to can be none other than the things mentioned in verses\r\n1-4; namely, the rapture of the church, the apostasy, the revealing of the man\r\nof sin before the Tribulation, and finally the opposition of this willful king\r\nto all idolatry and his exalting himself above everything that is called God,\r\nin the middle of the Tribulation, which things are mentioned in verse 4. Thus\r\nwith verse 4 the Apostle stops momentarily in his advancing thought when he has\r\nreached the middle of the Tribulation. He wants his readers to recall the\r\nthings which he had taught them when he was present with them, and which were\r\nin perfect alignment with what he was then writing in the Epistle.<br>\r\n<br>\r\nAfter his question in verse 5 he stated that the Thessalonians knew &quot;that\r\nwhich restraineth, to the end that he may be revealed in his own season.&quot;\r\nSince he had taught them thoroughly, in regard to these matters, they knew\r\nexactly what he meant. <i>That which restrains<\/i> is in the neuter gender.\r\nThat which restrains is used of God to keep back and to prevent the coming\r\nforth of this willful king, this man of sin, the son of perdition, until the\r\ntime arrives which is here designated as &quot;in his own season.&quot; From\r\nthis language we see that there is some force or power which is used of God in\r\npreventing and hindering the appearing of the man of sin before his time really\r\ncomes. The reason why God in His providence has that restraining force or power\r\npreventing the coming of this man of sin before &quot;his own season&quot; is\r\nstated in verse 7, which is &quot;For the mystery of lawlessness doth already\r\nwork: only <i>there is<\/i> one that restraineth now, until he be taken out of\r\nthe way.&quot; That which is called &quot;the mystery of lawlessness&quot; is\r\nthe thing that is being kept back or hindered by &quot;that which restraineth.&quot;\r\nWhen that restraining power is removed, this mystery or secret of lawlessness\r\nwill bring forth this willful king or man of sin, who will play the role that\r\nis foretold of him in Daniel 11:36-45 and parallel passages. What is this\r\nmystery of lawlessness? In the words of this passage it is that which will\r\neventually bring forth the man of sin. But, according to verse 9, the coming of\r\nthis man of sin is due &quot;to the working of Satan.&quot; When we take these\r\ntwo statements into consideration, it seems quite plausible that &quot;the\r\nmystery of lawlessness&quot; is Satan's working in an underhanded, hidden way\r\nin his attempt to bring forth the man of sin.<br>\r\n<br>\r\nAs we have already seen from verse 6, Paul speaks of &quot;that which\r\nrestraineth,&quot; but in verse 7 of &quot;one that restraineth now.&quot; <i>That\r\nwhich restraineth,<\/i> as stated above, is in the neuter gender. <i>One that\r\nrestraineth<\/i> is in the masculine gender. That which is an impersonal force\r\nin verse 6 is spoken of as a person in verse 7; therefore the expression, he\r\nthat restraineth, appears here. Such a personification of an impersonal force\r\nis appropriate. From all the facts of this context, it would appear that God is\r\nusing some force or power during the present age to keep back the coming forth\r\nof this man of sin, who will play the role that is foretold of him in the Old\r\nTestament, as well as in this statement of Paul and others of the New Testament\r\nwriters.<br>\r\n<br>\r\nWHAT is this restraining power, or who is he? Various answers are given. Some\r\nexcellent Bible teachers assert that this restraining power is the Holy Spirit\r\nin the church and that, when the church is removed from the earth by the\r\nrapture, the Holy Spirit goes with it and departs from the world. On the other\r\nhand, there are those who take a different view of this situation. They are convinced\r\nthat the restraining power is none other than civil governments led by man. In\r\nsupport of this proposition they call our attention to the fact that when the\r\nmaneuvers and preparations for war of this willful king in the middle of the\r\nTribulation precipitate a global conflict, he is successful. Three of the ten\r\nkings represented by the ten horns of the fourth beast of Daniel, chapter 7,\r\nare put down. The other seven become simply subservient to this world dictator,\r\nrepresented by the little horn which comes up after them, and which becomes so\r\nmuch more powerful than they. The other seven, as factors to be reckoned with,\r\ncease to be. There is then no civil government whatsoever, that can any longer\r\nhinder or retard the coming forth of this man of sin as he is energized by\r\nSatan. Thus the restraining power headed up by the ten kings or dictators is\r\nremoved in the middle to the Tribulation. Only when this is done, does this man\r\nof sin, the son of perdition, show his real character. Prior to this time he\r\nhas been a smooth-speaking, suave flatterer, who seeks to win the favor of all.\r\nOn the other hand, when all civil governments have been crushed and he alone is\r\nsupreme in the world, he walks forth upon the stage of human activity as the\r\nabsolute one who has complete control and power throughout the earth.<br>\r\n<br>\r\nThere doubtless is truth in both interpretations of this prophecy. When,\r\nhowever, due consideration is given to the latter, it seems most highly\r\nprobable that the latter one is the correct one; for it meets all the\r\nconditions set forth by Daniel and the facts presented by Paul. One should read\r\nthe explanation of Hogg and Vine in their <i>Commentary<\/i> on <i>II\r\nThessalonians<\/i> on this subject.<br>\r\n<br>\r\nFrom our study of verses 5-7 we see that Paul is simply reminding his readers\r\nconcerning his former teaching to them regarding the rise to absolute\r\ndictatorial power of the willful king, the man of sin. When he in this war\r\nseizes complete control in the middle of the Tribulation, there is no one to\r\nresist him. Thus these verses do not advance the thought of verse 4, but rather\r\nexplain it. Verses 5-7 are therefore parenthetical.<br>\r\n<br>\r\nIn view of these facts we see that verse 8 picks up the thought that was\r\nadvanced in verse 4 and develops it. Thus in verse 8 Paul declares, &quot;And\r\nthen shall be revealed the lawless one ...&quot; The adverb <i>then<\/i> of this\r\nverse ties his thought to the action expressed by verse 4<i>,<\/i> which we have\r\nalready seen refers to the events that occur in the middle of the Tribulation.\r\nBy his bold action this man of sin will enter a new stage of his career. He\r\nreveals at that time his real self. Figuratively speaking, he lays aside his\r\nmask and manifests to the world his true character of lawlessness. The\r\nrevealing of the man of sin in the middle of the Tribulation is entirely different\r\nfrom his being revealed as mentioned in verse 3, which we have already noted.\r\nThis latter revealing occurs before the Tribulation. It makes his identity\r\nknown, but the revealing mentioned in verse 8, which occurs in the middle of\r\nthe Tribulation, unmasks this monster of hideousness who then acts according to\r\nhis real character and the promptings of Satan.<br>\r\n<br>\r\nHaving mentioned the fact that this lawless one is revealed in the middle of\r\nthe Tribulation, the Apostle asserts that Christ will slay him with the breath\r\nof His mouth and bring him to nought by the manifestation of His coming, which\r\nevent occurs at the end of the Tribulation (vs. 8). This thought, at this stage\r\nof Paul's unfolding of this future drama, simply by way of anticipation tells\r\nthe doom which awaits this wicked one at the second coming of our <span\r\nstyle='color:black'>God<\/span>.<br>\r\n<br>\r\nThe coming of this willful king, this man of sin, is &quot;according to the\r\nworking of Satan with all power and signs and lying wonders, 10 and with all\r\ndeceit of unrighteousness for them that perish ...&quot; (vss. 9-10). This\r\nquotation is still speaking of the coming forth of this man of sin in the\r\nmiddle of the Tribulation. When he reveals his true character, Satan will back\r\nhim up and inspire him, thus enabling him to perform every kind of super-natural\r\nsign and wonder in order to confirm his false claims of being God himself. The\r\nmessage of verse 9 should be studied very carefully in the light of Revelation,\r\nchapter 13, which gives in detail the information concerning his coming. We\r\nread also in Revelation 17:8 of this same event: &quot;The beast that thou\r\nsawest was, and is not; and is about to come up out of the abyss, and to go\r\ninto perdition. And they that dwell on the earth shall wonder, <i>they<\/i>\r\nwhose name hath not been written in the book of life from the foundation of the\r\nworld, when they behold the beast, how that he was, and is not, and shall\r\ncome.&quot; In this struggle the willful king receives the death stroke. His\r\nspirit goes down to Hades where he remains a very short time; then is brought\r\nup by Satan. His spirit re-enters his body. Then Satan takes possession of him\r\nand performs unprecedented signs and wonders through him in the presence of the\r\npeople. This display of miraculous power will be the greatest demonstration of\r\nsuperhuman (diabolical) energy that will ever be witnessed by mortal man.<br>\r\n<br>\r\nSatan will perform these mighty wonders through the Antichrist, who, at that\r\ntime, will have been raised to life, in order to deceive those who &quot;received\r\nnot the love of the truth, that they might be saved.&quot; There will be a\r\ncertain portion of the human family for whom Satan and this willful king put on\r\nthis demonstration of superhuman power. They will have had an opportunity of\r\nreceiving truth in order that they might be saved, but they do not avail\r\nthemselves of it\u2014&quot;they believe not the truth, but have pleasure in\r\nunrighteousness.&quot; But this is in the Tribulation and the church will have\r\nbeen taken out of the world prior to the beginning of that period of judgment.\r\nHow will the entire world have an opportunity of hearing and receiving the\r\ntruth at that period? The answer is to be found in Revelation, chapter 7, which\r\ntells of the great ministry of the 144,000 Jewish evangelists who conduct this\r\nmightiest of all revivals at which time there will be a turning to God on the\r\npart of countless millions, which no man can number.<br>\r\n<br>\r\nAS WE give Israel the truth at the present time, it is like sowing seed in a\r\nvast dry field with moist spots here and there. That seed which falls in the\r\nmoist places germinates and produces immediately. But that which falls upon the\r\ndry ground will remain where it falls until it is watered by the showers later.\r\nThus the showers of the judgments of the great Tribulation will water the seed\r\nwhich is now being sown in the indifferent hearts of the Jewish people. Then\r\nthere will spring forth from that seed-sowing the 144,000 Jewish servants of\r\nGod, evangelists like the Apostle Paul, who will conduct that mightiest of all\r\nrevivals, in which multiplied millions will come to a saving knowledge of the\r\ntruth. They wash their robes and make them white in the blood of the Lamb. This\r\nrevival continues throughout the first half of the Tribulation. But hosts of\r\nmen will not turn to the <span style='color:black'>God<\/span> then. After these\r\nhave had full opportunity to receive the truth, but reject it, God will allow\r\nthe world dictator, energized by Satan, to perform the great wonders and signs,\r\nmentioned in II Thessalonians, chapter 2 and in Revelation, chapter 13, in the\r\nsight of the people of the world. Not having loved the truth but having had\r\npleasure in unrighteousness, and being blinded by Satan, they will be confirmed\r\nin the belief that the Antichrist is God. They will then worship him and\r\nreceive his mark upon their foreheads and on their right hands.<br>\r\n<br>\r\nA WORD by way of recapitulation: The proper interpretation of the expression,\r\n&quot;the god of fortresses,&quot; unlocks the door for the correct\r\nunderstanding of the marvelous passage concerning the willful king and his\r\nvictorious struggle against the entire world and the elimination of all rulers\r\nas potential rivals for imperial authority and power. Thus the proper\r\nunderstanding of the passage in Daniel gives us a basis upon which to stand as\r\nwe study the marvelous prediction in II Thessalonians 2:1-12. These two\r\npassages show very vividly and forcefully the importance of our understanding\r\nthe figure of speech known as <i>paronomasia.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART IV<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nAS STATED BEFORE, a play on words is such an important matter in the Scriptures\r\nthat I feel constrained to give another study on this subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 3:5 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ answered,\r\nVerily, verily, I say unto thee, Except one be born of water and the Spirit, he\r\ncannot enter into the kingdom of God.<\/span><\/i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nNicodemus, who was of the Pharisees and a ruler of the Jews, came, as we are\r\ntold in John 3:1-15, to Christ by night. Why he came at night no one knows. It\r\nis possible that he wanted to have an uninterrupted interview. On the other\r\nhand, he may have sought Him in the darkness of the night because he was afraid\r\nof the Jews. Since we have no testimony along this line, we shall have to hold\r\nour judgment in suspense.<br>\r\n<br>\r\nAccording to the records Nicodemus began his conversation by recognizing that Christ\r\nwas a teacher come from God. In fact, he called Him <i>Rabbi.<\/i> This was\r\nunusual. For a man occupying the position which Nicodemus held in the councils\r\nof the nation to recognize that Christ was a Rabbi, although He had never\r\nattended the theological seminary in Jerusalem, was an indication of the high\r\nesteem in which he held our God. The reason for his recognizing Christ as a\r\nteacher sent from God was that no one was able to do the things which He\r\nperformed unless God was with Him.<br>\r\n<br>\r\nChrist immediately broke off his line of thought by abruptly saying,\r\n&quot;Verily, verily, I say unto thee, Except one be born anew, he cannot see\r\nthe kingdom of God&quot; (John 3:3). Of course we do not have the full account\r\nof the interview. We have only sketches of it here and there. But from what we\r\nhave, it seems that Christ was very abrupt. He knew, however, what He was\r\ndoing; and we may be certain that He did the right thing. He brushed aside all\r\nformalities and preliminary discussion and went right to the vital issue of\r\nlife\u2014the matter of regeneration, salvation. Thus Christ informed Nicodemus that\r\nhe had to be born anew or again; otherwise he would not be able to see the\r\nkingdom of God which John and He were proclaiming.<br>\r\n<br>\r\nNicodemus did not understand the words of our God. He therefore asked,\r\n&quot;How can a man be born when he is old? can he enter a second time into his\r\nmother's womb, and be born?&quot; In reply Christ said, &quot;Verily, verily, I\r\nsay unto thee, Except one be born of water and the Spirit, he cannot enter into\r\nthe kingdom of God.&quot;<br>\r\n<br>\r\nWhy did Christ use the expression, &quot;be born anew&quot; or, again? We do\r\nnot see it anywhere else in the Scriptures. Why does it appear here? The reason\r\nis easily seen. The Jews doted on the fact that they were the descendants of\r\nAbraham. John the Baptist knew that fact and told them not to think that they\r\nhad Abraham as their father, for God was able to raise from the stones children\r\nunto Abraham. Nicodemus, a teacher in Israel, shared the general view of the\r\npeople, which was that the Jews were the seed of Abraham; therefore, the\r\nchildren of God. The kingdom of Israel is called the kingdom of God in I\r\nChronicles 28:4,5. In order for any Gentile to worship the true God he had to\r\ncome over into the Jewish fold and accept circumcision\u2014become a proselyte; thus\r\nhe entered the kingdom of God as it then was. But the Jews were born, by\r\nnatural birth, into this kingdom of God. Thus to be born of Jewish parents was\r\na great thing. In Jewish theology of that day the hopes of the nation for time\r\nand eternity were built upon the fact that the Israelites were the seed of\r\nAbraham, that they were of the circumcision.<br>\r\n<br>\r\nChrist, knowing this fundamental teaching of Judaism, immediately brushed away\r\nthese false hopes by stating to Nicodemus that, if he wished to see this\r\nkingdom which He and John were proclaiming, he, Nicodemus, and everyone else\r\nwith the same desire, must have another birth, a spiritual one; for &quot;That\r\nwhich is born of the flesh is flesh; and that which is born of the Spirit is\r\nspirit.&quot; Your natural birth, said Christ to Nicodemus, will avail you\r\nnothing so far as this new phase of the kingdom which we are preaching is\r\nconcerned. You must have a second or new birth.<br>\r\n<br>\r\nThus Christ spoke of regeneration of the soul in terms of the natural birth of\r\nthe Jew. Neither circumcision nor uncircumcision availeth anything, but a new\r\ncreation which is in Christ.<br>\r\n<br>\r\nMy friend, have you accepted Christ as your Saviour? Has the Spirit of God\r\nregenerated your heart? If you have not had this experience, you will never see\r\nthe kingdom of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 4:10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said, unto her, If thou knewest the gift of God, and who it is\r\nthat saith to thee, Give me to drink; thou wouldest have asked of him, and he\r\nwould have given thee living water.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nIn the fourth chapter of John's Gospel we have a record of our God's leaving\r\nJudaea and going into Galilee. Not having the prejudice that the Jews of that\r\nday had against the Samaritans\u2014hence going from Judea through Peraea northward\r\ninto Galilee\u2014our God went directly through Samaria on His journey northward.\r\nWhen He came to Sychar, He sent the disciples into the village to buy food,\r\nwhile He remained at the well. As He sat there, a woman of Samaria came for\r\nwater. (I have been to this very well and have drunk of the same water.) Christ\r\nasked her for a drink of water. She, being a woman of Samaria, recoiled, because\r\nthe Jews have no dealings with the Samaritans. Moreover, a man, from the Jewish\r\nstandpoint, would never condescend to speak to a strange woman. Thus she was\r\nsurprised and asked Him how it was that He who was a Jew would ask her for a\r\ndrink of water, since she was a Samaritan.<br>\r\n<br>\r\nChrist replied, &quot;If thou knewest the gift of God, and who it is that saith\r\nto thee, Give me to drink; thou wouldest have asked of him, and he would have\r\ngiven thee living water&quot; (4:10). Why did Christ say that He would give her\r\n<i>living water<\/i> if she asked for it? <i>It is clear that this language is a\r\nplay on words or ideas.<\/i> He had asked for a drink of water, literal water.\r\nThen He had declared that, if she would ask of Him, He would give her, not the\r\nwater from the well, but &quot;living water.&quot; Thus it is clear that the\r\nexpression, living water, is an echo of the water about which the conversation\r\nwas being held.<br>\r\n<br>\r\nWhat did Christ mean here by &quot;living water&quot;? From verse 14, we learn\r\nthat He told her &quot;... the water that I shall give ... shall become ... a\r\nwell of water springing up unto eternal life.&quot; Thus we see that He was\r\ntalking about something which He would give her upon request, and which would\r\nresult in eternal life\u2014throughout all the ages of eternity. What makes it\r\npossible for people to live with God forever and ever? It is the salvation of\r\nthe soul, the regeneration of the heart, the being &quot;born again.&quot; Thus\r\nChrist spoke of salvation in terms of the topic of the conversation.<br>\r\n<br>\r\nOur God declared that, if she asked, He would give. The proposition was clear,\r\nno misunderstanding possible. All she had to do was to ask, which request would\r\nsimply indicate a desire for salvation. He did not impose any acts of obedience\r\nwhatsoever; He simply declared that, if she wanted it and asked for it, salvation\r\nwould be hers.<br>\r\n<br>\r\nSalvation is a very simple matter. It is to be had for the asking, if one\r\nsimply believes, turning to the God for that which He alone can give. Friend,\r\nhave you enjoyed drinking this water of life? It is free to you for the asking.\r\nIf you have not asked Him for it, may you do so today. Having received, may you\r\ngo forth serving Him day by day.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:28,29 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>They said\r\ntherefore unto him, What must we do, that we may work the works of God? 29 <\/span><\/i><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said unto them, This is the work of God, that ye believe on him\r\nwhom he hath sent.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nThe Jews all the time thought in terms of work, of service, of obedience to\r\nlaw. They could not think in any other categories. They therefore asked Him,\r\n&quot;What must we do, that we may work the works of God?&quot; His reply was,\r\n&quot;This is the work of God, that ye believe on him whom he hath sent.&quot;\r\nHere again we have a play on words. The universal testimony of the New\r\nTestament Scriptures is that salvation is by grace through faith. God was under\r\nno obligations to save anyone. But He, out of His graciousness, has provided a\r\nmeans of redemption, whereby salvation is made acceptable to all, to the rich\r\nand the poor alike. All one has to do is to believe.<br>\r\n<br>\r\nThe Jew thought that he had to do some work in order that he might work the\r\nworks of God. Christ took advantage of this statement and set forth the plan of\r\nsalvation. If they wanted to do the real work of God, then they should believe\r\non Him, Christ, whom God had sent. In so doing, they would accept Him as their\r\nRedeemer and follow Him as the sheep follow the shepherd. Christ is the Good\r\nShepherd. He is leading the way. All His sheep harken to His voice and follow\r\nHim daily. Let us follow Him, not afar off, as Peter did at the time of the\r\ncrucifixion; but let us follow Him closely and daily.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:48-58 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I am the\r\nbread of life. 49 Your fathers ate the manna in the wilderness, and they died\r\n... 51 I am the living bread which came dawn out of heaven: if any man eat of\r\nthis bread, he shall live for ever: yea and the bread which I will give is my\r\nflesh, for the life of the world ... Except ye eat the flesh of the Son of man\r\nand drink his blood, ye have not life in yourselves. 54 He that eateth my flesh\r\nand drinketh my blood hath eternal life; and I will raise him up at the last\r\nday ... This is the bread which came down out of heaven: not as the fathers\r\nate, and died; he that eateth this bread shall live for ever.<\/span><\/i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nHow are we to understand the language of this quotation? Was Christ talking\r\nabout cannibalism, eating His literal flesh and drinking His literal blood?\r\nSuch an idea is ridiculous and abhorrent. The key to the understanding of this\r\nlanguage, however, is to be found in the circumstances which gave rise to this\r\nmessage. The events recorded in the sixth chapter of John occurred at the\r\npassover time, one year before the crucifixion. In the first fourteen verses we\r\nhave a record of Christ's feeding the five thousand on the eastern shore of the\r\nSea of Galilee. When the people came and were trying, by force, to make Him\r\nKing, He retired into a mountain alone. At eventide the disciples entered into\r\na boat and were crossing the sea to the west side. As they were sailing along,\r\nthere arose a storm. Christ came to them, entered the boat, and brought them\r\nsafely to the opposite shore. On the next day, the multitudes that had been\r\nfed\u2014given a free dinner\u2014ran around the north end of the sea and came to\r\nCapernaum. Christ entered into the synagogue and delivered His message. It was\r\nquite evident that the people had come and were following Him in order that\r\nthey might receive another free dinner, or many of them. Knowing the motives\r\nthat had prompted them to come, Christ told them that He was the true bread\r\nthat had come down out of heaven and that they would have to eat Him\u2014eat His\r\nflesh and drink His blood\u2014otherwise they would have no life in themselves.<br>\r\n<br>\r\nIn view of the circumstances which gave rise to this message, it is very\r\nevident that Christ was speaking of their receiving Him as their Saviour in\r\nterms of their receiving the food which He had given to them free the day\r\nbefore. He was therefore speaking of their accepting Him and the gift of\r\nsalvation in terms of the thought which was uppermost in their minds at the\r\ntime.<br>\r\n<br>\r\nTo refer this passage to the Christ\u2019s supper and to build up a doctrine around\r\nit that, unless one partakes of the loaf and the cup, he has no life in him is\r\nto do violence to this passage. The Bible does teach that the children of God\r\nshould meet on the first day of the week and remember their God by observing\r\nthe supper, but this thought was farthest from His mind on the occasion of His\r\npreaching the sermon recorded in John, chapter 6.<br>\r\n<br>\r\nTo take this passage literally and to claim that the cup and the loaf, when\r\nblessed, are literally converted into the actual body and blood of Christ is\r\nnot suggested by anything in the language.Christdid not intimate that the loaf\r\nwould be converted into His actual body and the fruit of the vine into His\r\nactual blood in order that His disciples might partake thereof and live. Such\r\nan idea is paganism.<br>\r\n<br>\r\nThe extreme and unreasonable positions that have been placed upon this language\r\nwould never have been thought of if this passage had been recognized as a plain\r\ncase of paronomasia or a play upon word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 11:25\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ said\r\nunto her, I am the resurrection, and, the life: he that believeth on me, though\r\nhe die, yet shall he live.<\/span><\/i><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nWhy did Christ declare on this occasion, &quot;I am the resurrection, and the\r\nlife&quot;? And, &quot;... he that believeth on me, though he die, yet shall he\r\nlive&quot;?<br>\r\n<br>\r\nA glance at the context points instantly to the force of His language. Lazarus\r\nhad died and his sisters, Mary and Martha, had sent for Christ, who came. Upon\r\nHis arrival, Martha met Him and began talking to Him about Lazarus. She was\r\nindeed grieved at the loss of her brother. In the course of the conversation Christ\r\nsaid to her, &quot;Thy brother shall rise again.&quot; She rejoined by\r\ndeclaring, &quot;I know that he shall rise again in the resurrection at the\r\nlast day.&quot; &quot;I am the resurrection,&quot; responded Christ, &quot;and\r\nthe life: he that believeth on me, though he die, yet shall he live ...&quot;\r\nWhen Christ told her that her brother would rise, Martha thought that He was\r\ntalking about the resurrection at the last day. But Christ said: No, I am the\r\nresurrection and the life. Was He the literal resurrection and the life? No.\r\nResurrection is an abstract term. It connotes an action. Since they were\r\ntalking about the resurrection of the body, and since He is the cause of the\r\nresurrection, He declared that, &quot;I am the resurrection ...&quot; In the\r\nlight, therefore, of these facts we instantly grasp the significance of the\r\nlanguage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF THE CONTEXT OF QUOTATIONS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nNO ONE LIVES TO HIMSELF, neither does he die to himself. We are part of all we\r\nmeet, according to Tennyson. Everything that comes in contact with us has a\r\ncertain amount of influence upon us, even though it may be infinitesimally\r\nsmall. Environment is certainly one of the prime factors in determining the\r\nconduct and the life of each individual. From these general observations, we\r\ncan see that the context, which is the &quot;environment&quot; of a sentence,\r\nmust of necessity have a profound impression upon the thought of a given\r\nsentence. Just as, in order to understand a person, we must know his antecedents\r\nand his environment, so must we know that which lies back behind the thought\r\nand the environment or setting in which it is placed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           The\r\nStatement Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A thought\r\nis first expressed by one of the prophets, for instance, in a certain section\r\nin which he is developing a specific theme. A later prophet, or a New Testament\r\nwriter, lifts that quotation from its context and put it into another one and\r\nweaves it into his thoughts. This process I might compare to the gardener who plants\r\nseeds in a bed which spring forth into plants. Then some of the plants are\r\ntaken out of the bed and are placed in an entirely different environment where\r\nthey grow to maturity. Quotations found in the New Testament, taken from the\r\nOld, are like these plants that were sown in the original bed, but are taken up\r\nand transplanted to another environment. We want to see the original\r\nenvironment and likewise the final surroundings of these quotations.<br>\r\n<br>\r\nEach quotation has a very definite meaning in the original context. Thus one\r\nmust study the entire connection of any quotation in the original setting, in\r\norder to get its full import. When this quotation is removed and is put over\r\ninto a New Testament environment, the entire context of the New Testament must\r\nbe sought and the bearing of the quotation upon the thought of the New\r\nTestament writer must be studied. When this is done, sometimes it is found that\r\nthat to which the quotation from the Old Testament is applied in the New fills\r\nout the entire picture as it is presented in the original quotation. In other\r\ninstances it is not the complete fulfillment, but is only a partial or a\r\nlimited accomplishment of the original prediction. Moreover, it may be the\r\nliteral fulfillment plus a typical signification. Or it may be the literal\r\nfulfillment plus an application to a similar circumstance. Then again it may be\r\nthe literal fulfillment plus a summation of a given situation. These various\r\nphases of the truth will develop as we proceed with the study. These statements\r\nbeing true, one can see how very important it is to study both the original\r\ncontext and the one into which the quotation is transplanted, in order to get\r\nthe full scriptural picture of a given prediction. A failure to comply with\r\nthis principle has led to endless confusion and difficulty.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>II.          An\r\nExamination Of Some Examples Of The <br>\r\nPrinciple Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>For a first example of this\r\nprinciple let us look in the New Testament. In Matthew 1:23 we have these\r\nwords: &quot;Behold, the virgin shall be with child, and shall bring forth a\r\nson, And they shall call his name Immanuel; which is being interpreted, God\r\nwith us.&quot; Matthew took this quotation from the Septuagint translation of\r\nthe Old Testament and not from the original Hebrew. It seems that from a\r\ncareful reading of Matthew, chapter 1, the angel who appeared to Joseph is the\r\none quoting this passage from Isaiah 7:14; for immediately following it,\r\nMatthew tells us that Joseph arose from his sleep. This statement implies that\r\nthe quotation was given by the angel.<br>\r\n<br>\r\nWhen we turn to Isaiah, chapter 7, we see that God made an offer through the\r\nprophet to young King Ahaz to perform a miracle in order to strengthen his\r\nfaith. The young king was to designate the place where the miracle was to\r\noccur\u2014whether in the heavens above or in the deep, that is, in the sea beneath.\r\nAhaz did not care for spiritual things. He chose rather to go on in his own\r\nway. Thus he rejected the offer by a pious dodge. When he thus treated sacred\r\nmatters lightly, Isaiah turned from him and addressed the entire house of\r\nDavid. Not only to those living in his day, but to succeeding generations he spoke\r\nand promised that God would give them a sign which would be that a virgin\r\nshould conceive and bear a Son and should call his name Immanuel. From the\r\ntrend of the thought in Isaiah, chapter 7, it is very evident that the sign\r\noffered Ahaz was a supernatural wonder. It is equally clear that the sign to\r\nthe house of David should likewise be of super-human origin. In keeping with\r\nthis thought the promise is made that &quot;the virgin&quot;\u2014some definite\r\nspecific virgin known to the prophet and his auditors\u2014would conceive and would\r\nbear a Son who would be &quot;God with us.&quot; Clearly then the Son promised\r\nin this passage could be none other than one who was miraculously conceived and\r\nborn of a virgin, and who would be God in human form.<br>\r\n<br>\r\nBut immediately following Isaiah 7:14 are verses 15-17 in which is found the\r\npromise of another child, concerning whom nothing miraculous is spoken. He was\r\nto be born in the very near future from the standpoint of the prophet. Before\r\nhe would know to refuse the evil and choose the good the two lands whose kings\r\nAhaz feared would be brought to desolation. Thus it is clear that the child\r\nmentioned in verses 15-17 was entirely different from the one foretold in verse\r\n14. When we are willing to take the language at what it says, we cannot avoid this\r\nconclusion. There is therefore the blending of prophecies concerning two\r\nchildren: one the Messiah of Israel, and the other a child born by natural\r\ngeneration. The blending of two predictions is of frequent occurrence\r\nthroughout the prophetic word. This phenomena therefore is not strange to those\r\nwho are familiar with the prophecies. When we turn now to Matthew, chapter 1,\r\nwe see that the Evangelist quotes the angel as explaining to Joseph Mary's\r\ncondition at the time. To Joseph's amazement Mary, to whom he was at that time\r\nbetrothed, had become an expectant mother. This fact shocked Joseph. He decided\r\nthat he would put her away privately and not make a public example out of her.\r\nIn order to forestall such action, the angel came and explained that she was the\r\none of whom the prophet Isaiah had foretold and that her child had been\r\nmiraculously conceived and would be Immanuel, which means <i>God is with us<\/i>.\r\nIn the light of these facts it is clear that the prophecy spoken by Isaiah was\r\nto be taken literally, at its face value; for so did the angel understand it\r\nand expound it to Joseph.<br>\r\n<br>\r\nThe virgin birth was essential to our salvation. Man, in the person of Adam,\r\nthe representative of the race, lost everything when he partook of the\r\nforbidden fruit. Thus in our representative we lost our birthright. By the\r\ntransgression of one man sin entered the world. Christ, the second Adam, who\r\naccording to this prediction enters the world by miraculous conception and\r\nvirgin birth, championed the cause of man and won back for him his birthright\r\nfrom Satan. He, as a man, fought the battle and won the victory, conquering the\r\nDevil, who had the power of death, and brought life and immortality to light\r\nthrough the gospel. It was as man that the Messiah won the victory and obtained\r\nall\u2014and more than we lost in Adam.<br>\r\n<br>\r\nFrom the Old Testament it was clear that the Messiah would be a man, the Son of\r\nAbraham, the Son of David. In order to be a man, He had to be born as other men\r\nare born. In regard to such a birth there were three possibilities: human\r\nparents, a new creation, and the substitution of the divine operation instead\r\nof a human father. If He had human parents, He would simply be like other men,\r\nhaving the fallen nature. If He were a being created, He would not be a man\r\nbelonging to our race. Hence, under God's moral government, He could not\r\nchampion man's cause. The only other possibility would be that of the\r\nsubstitution of the divine operation for a human father. By this method the\r\ntaint of sin would be excluded, for it is inconceivable that, with the divine\r\noperation in the matter of the virgin birth, the taint or element of sin would\r\nbe possible. Thus, according to reason, the miraculous conception by the divine\r\noperation and the virgin birth of the Messiah is the only possibility for the\r\nredemption of the human race. Such is the explanation given by the angel. The\r\ninspired Apostle's quoting the angel's word puts the divine seal of approval\r\nupon the account. There is perfect harmony between the prophecy in its original\r\nconnection and in the account of the birth of Christ in the New Testament,\r\nwhich was the complete fulfillment of the prediction. The prediction threw\r\nlight upon the fulfillment and the fulfillment upon the original prophecy.<br>\r\n<br>\r\nTHE next quotation which I wish to note is the one appearing in Matthew 2:6\r\nwhich is taken from Micah 5:2. &quot;Now shalt thou gather thyself in troops, 0\r\ndaughter of troops: he hath laid siege against us; they shall smite the judge\r\nof Israel with a rod upon the cheek. 2 But thou, Beth-lehem Ephrathah, which\r\nart little to be among the thousands of Judah, out of thee shall one come forth\r\nunto me that is to be ruler in Israel; whose goings forth are from of old, from\r\neverlasting. 3 Therefore will he give them up, until the time that she who\r\ntravaileth hath brought forth: then the residue of his brethren shall return\r\nunto the children of Israel&quot; (Micah 5:1-3). In verse 1 the prophet\r\naddresses one whom he calls &quot;0 daughter of troops&quot; and tells her to\r\ngather her forces together &quot;against us,&quot; the Jewish people. Then he\r\nforetells that the besieging forces will smite the Judge of Israel with a rod\r\nupon the cheek. This language shows that Israel, at the time here foreseen,\r\ndoes not have a king. The siege is against the city where this judge of Israel\r\nis. This information immediately shows that the siege is against the capitol\r\ncity of the Jews, Jerusalem. In contrast with Jerusalem is the little town of\r\nBeth-lehem Ephrathah, which is small to be numbered among the thousands of\r\nJudah. Yet she is very important because of the fact that the one who is to be\r\nruler in Israel is to come forth from there unto God. This one has had a\r\npre-existence prior to His coming forth from Bethlehem, for it is said\r\nconcerning Him that His &quot;goings forth are from of old, from everlasting.&quot;\r\nThis passage shows that the one of whom the prophet is speaking has had an\r\nexistence prior to His going forth from Bethlehem. In fact, He has been active\r\nfrom historic times throughout the past prior to His coming to Bethlehem.<br>\r\n<br>\r\nFollowing this prediction is the warning: &quot;Therefore will he give them up,\r\nuntil the time that she who travaileth hath brought forth: then the residue of\r\nhis brethren shall return unto the children of Israel.&quot; This verse is a\r\nconclusion drawn from data that has just preceded\u2014the facts which we have just\r\nnoted; namely, the siege of Jerusalem. Evidently there is some connection\r\nbetween the siege of Jerusalem and the birth in Bethlehem of this future ruler\r\nof Israel. Because of a certain connection existing between these two events,\r\nGod gives them up until the time &quot;that she who travaileth hath brought\r\nforth ...&quot; God gives up Jerusalem with her children until she who travails\r\nbrings forth. Who is the one travailing and bringing forth? In the light of the\r\ncontext it can be Jerusalem only who brings forth the new Israel; for\r\nimmediately it is explained that &quot;then the residue of his brethren shall\r\nreturn unto the children of Israel.&quot; The rest of the brethren of Judah\r\nwill return to this tribe when she who travails brings forth. From other\r\npassages we know that the twelve tribes of Israel will be united and will\r\nconstitute one nation, when the Jews acknowledge their national sin and accept Christ\r\nas their Messiah. These three verses show us that God brings the daughter of\r\ntroops against Jerusalem to besiege the people. He gives His Chosen People up\r\nuntil Jerusalem finally travails in the time of Jacob's trouble and the new\r\nIsrael is born. But this siege against the capital of the Hebrews and the\r\ngiving of them up until the time of the Tribulation is due to their relation to\r\nthis one who is born in Bethlehem. The connection isn't given here but is to be\r\nsupplied from other passages that deal with the same subject. When we examine\r\nthese in the light of other passages, we see that this one who is born in\r\nBethlehem is none other than the Messiah. The ancient synagogue recognized this\r\nfact and thus interpreted this passage as a prediction concerning His birth.\r\nWhen He thus comes to His people, the leaders do not understand who He is and\r\ndo not recognize Him. They reject Him and clamor for His execution, which is\r\ncarried out by the Romans. Finally, forty years after that fateful event, Rome,\r\nthe daughter of troops, brings her forces against the Jewish nation. Jerusalem\r\nfalls in A.D. 70. The Hebrews are scattered throughout the world and they\r\nremain the people of the wandering feet until the time that Jerusalem travails\r\nagain with child, the new Israel. At that time the Hebrew people will see the\r\nmistake of the centuries in their rejecting the Messiah. In true contrition\r\nthey will acknowledge their national sin, will plead for Him to return, which\r\nthing He will do. Then all Israel will be reunited. Thus the residue of Judah's\r\nbrethren will return to Him. Messiah will mount the throne of David and will\r\nestablish a reign of righteousness, peace, and justice upon the earth.\r\nAccording to verse 4, Messiah &quot;shall stand, and shall feed his flock in\r\nthe strength of Jehovah, in the majesty of the name of Jehovah his God: and\r\nthey shall abide; for now shall he be great unto the ends of the earth.&quot;\r\nSuch is the original context of the second quotation given in Matthew.<br>\r\n<br>\r\nNow let us look at it as it appears in Matthew. When the wise men came from the\r\nEast and inquired where was the child who is born &quot;King of the Jews,&quot;\r\nHerod inquired of the scribes where the expected King was to be born. Their\r\nreply was that, according to Micah's prophecy, He was to be born in Bethlehem\r\nof Judaea. Thus they quoted Micah 5:2 and interpreted this passage literally.\r\nHerod wanted to know the place where He was to be born. The prophecy stated\r\nthat it would be in Bethlehem of Judah.<br>\r\n<br>\r\nThis prophecy was interpreted literally. Messiah, who is to be Israel's future\r\nRuler, was, according to plan and schedule, to be born in Bethlehem of Judah.\r\nThus we see from Matthew's use of this passage that the prophecy was fulfilled\r\nliterally. Both the original prediction and its application in the New\r\nTestament confirm one another.<br>\r\n<br>\r\nA THIRD quotation given in the New Testament from the Old is found in Matthew\r\n2:15: &quot;Out of Egypt did I call my son.&quot; This passage is found in\r\nHosea 11:1. An examination of the original context shows that the prophet was\r\nspeaking of Israel and her coming forth out of Egyptian bondage. Israel was in\r\nthe literal Egypt and literally came out of Egyptian bondage under the\r\nleadership of Moses. About this interpretation there can be no doubt. When the\r\nwise men departed from Bethlehem, they went directly to their own home and did\r\nnot return to tell Herod anything about the Christ Child. Knowing what Herod\r\nwould do, God warned Joseph to take the child and Mary the mother, to flee to\r\nEgypt, and to remain there until He would tell them when to come back to the\r\nland of Israel. Joseph followed the instructions implicitly. When Herod was\r\ndead, God instructed him to bring the mother and the child out of Egypt and to\r\nreturn to Palestine. This thing they literally did. Matthew said that the Holy\r\nFamily resided in Egypt and came forth, returning to the land of Israel, and\r\nthus fulfilled this prophecy. But as we have seen, this prophecy applied to\r\nIsrael literally and to the Exodus under Moses. Just as Israel's coming out of\r\nEgypt was literal, so was the coming of the Holy Family literal. But since\r\nIsrael is called God's first-born and so Christ was God's First-Born, there was\r\na typical relationship between Israel and the Messiah. Thus we see the literal\r\nmeaning of the prophecy plus the typical signification. Because of Israel's\r\nbeing typical of the Messiah, this passage was thus properly and legitimately\r\napplied to Him.<br>\r\n<br>\r\nIN Matthew 2:18 we have a quotation taken from Jeremiah 31:15: &quot;Thus saith\r\nJehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel\r\nweeping for her children; she refuseth to be comforted for her children, because\r\nthey are not.&quot; An examination of this passage in the original context\r\nshows that these words were spoken concerning the mothers of Israel who wept\r\nwhen their sons, at the conclusion of the fall of Jerusalem under\r\nNebuchadnezzar went forth into Babylonian captivity. There was literal weeping\r\nby real women concerning the fate that had overtaken their sons. An examination\r\nof the original context shows that this is the significance of the words.<br>\r\n<br>\r\nWhen Herod saw that he had been mocked by the wise men, he issued a decree that\r\nall children under two years of age should be destroyed. He issued this edict\r\nin order that he might be certain that the Christ Child was slain. When this\r\ndecree was executed, naturally the mothers of Bethlehem whose children had been\r\nslain wept for their children. In the original passage there were actual\r\nmothers weeping literally for their children. In the application that is made\r\nof this passage to the mothers of Bethlehem the whole situation is literal. But\r\ndid Jeremiah, in speaking these words, look forward and see these mothers in\r\nBethlehem weeping? This is doubtful. Why then, did Matthew quote this passage\r\nand apply it to the case under discussion? The original subjects concerning\r\nwhom the prophecy was uttered and those to whom it was applied were all\r\nliterally in a similar position. The cases were parallel in that they were\r\nliteral and were similar. Thus Matthew interprets this passage literally and\r\nmakes an application to an analogous case. We see that the prophecy had literal\r\nfulfillment plus an application. This is a legitimate use of Scripture.<br>\r\n<br>\r\nIN Matthew 2:23 we are told that Mary and Joseph brought Christ and settled in\r\nNazareth that it might be fulfilled which had been spoken through the prophets\r\nthat He should be called a Nazarene. One will look in vain for such a definite,\r\nspecific passage of Scripture saying that the Messiah would be called a\r\nNazarene. A Nazarene is an inhabitant of Nazareth. In the first century\r\nNazareth had a very bad name. When Nathaniel was told that Christ was of\r\nNazareth, he asked this question: &quot;Can any good thing come out of\r\nNazareth?&quot; (John 1:46). The word, Nazarene, in the days of Christ was a\r\nterm of reproach. Since there is no specific passage of Scripture which says\r\nthat Messiah would be called a Nazarene, and since there are many passages\r\nwhich say that He would be hated, despised, and looked down upon, it is very\r\nclear that the statement of the Evangelist that He should be called a Nazarene\r\nis his way of giving us the gist of those prophecies that tell about the\r\nhostile attitude that the people would take toward Messiah. The Old Testament\r\npredictions say that men will literally hate the Messiah, and that He will be a\r\nreproach and will be despised. All of these ideas are expressed by the word, Nazarene.\r\nThus we see that this is a literal fulfillment of these predictions, but it is\r\nalso a summation of the teachings of the prophets on this point.<br>\r\n<br>\r\nFrom this short survey of quotations from the Old Testament we can see how very\r\nimportant it is that we examine the contexts of every quotation thus cited in\r\norder that we may determine the correct interpretation.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nONE OF the characteristics of the present era is that it is imbued with what is\r\ncalled the scientific spirit. The word science comes from the Latin word which\r\nmeans &quot;to know.&quot; Science, then, according to definition, is that\r\nwhich is known. In order to know anything properly, a person must have all the\r\nfacts that pertain to the subject in hand. He must, not only gather the facts,\r\nbut must correlate his data, and place it in proper relation in its\r\nenvironment.<br>\r\n<br>\r\nIf a person, therefore, is endeavoring to study any passage or text in a\r\nscientific manner, he must gather all the facts that bear upon the subject of\r\nthe special passage, must relate them to kindred thoughts, and give them their\r\nproper place in the scheme of things. I might illustrate this process by the\r\nuse of the jigsaw puzzle. The component parts are laid out for one to use in\r\nreconstructing or building all the pieces into a complete unit. When each\r\nsingle part is placed in its proper position with relation to others without\r\nbeing forced, a picture or map is thus constructed\u2014figuratively speaking, a\r\nmosaic is formed, which presents some pattern or scene.<br>\r\n<br>\r\nAgain, the principle which we have under consideration may be compared to the\r\nwork of a lawyer on a given case. He seeks all the information and the data\r\nthat has any bearing upon the situation. The facts and material evidence, if\r\nthere be any, are presented in the proper relation to other things. In the case\r\nof a trial by jury, these facts are presented by the witnesses and are summed\r\nup by the legal advisers on both sides. Then it is for the jury to decide the\r\ncase upon the merits of the evidence.<br>\r\n<br>\r\nIn a similar way, when anyone is studying any particular subject in the\r\nScriptures, he must examine carefully the testimony of each of the biblical\r\nwriters on the subject to be investigated. The testimony of each passage must be\r\nrelated properly to the theme in hand in order that a clear picture may be\r\npresented by all of those giving their testimony.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Some\r\nFundamental Principles Involved <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In order\r\nto gather all facts on a given subject\u2014if a person wishes to get a complete and\r\na clear picture of a subject\u2014he should have a good concordance; but should know\r\nhow to use it. Of course, the references in a good reference Bible are often of\r\ngreat advantage to the student. At the same time, many of these references are\r\nincorrect, since they have been placed there by men, fallible creatures who do\r\nmake mistakes. A person must study each scripture to which a reference is made\r\nin order to determine whether or not the particular passage referred to has any\r\nbearing upon the theme under investigation. The facts of each context alone can\r\ndecide this matter.<br>\r\n<br>\r\nA very grave error is frequently made by considering a verse as being related\r\nto a given one because of the same words in both passages. For instance in\r\nGenesis 1:2 we see the words, waste and void, which describe the condition of\r\nthe earth after it had been wrecked. In Jeremiah 4:23 we also see these same\r\nwords. Many have concluded, therefore, that Jeremiah was looking backward to\r\nthe same original catastrophe that overtook the primitive earth. Whenever such\r\nan interpretation as this is made, error instantly is injected into the\r\nsubject. When the context of the passage of Jeremiah 4:23 is studied, it\r\nbecomes immediately evident that this passage is referring to the great Tribulation,\r\nwhen wreckage and devastation will be the order of the day on account of the\r\nterrific judgments which Godwill send upon the earth.<br>\r\n<br>\r\nAgain, we see mention made of the new heavens and the new earth in Isaiah\r\n65:17. By looking at and studying carefully II Peter 3:1-13, we find reference\r\nto the new heavens and the new earth. By our studying each of these passages\r\nand getting the facts in each context, we see that both Isaiah and Peter were\r\ntalking about the new heavens and the new earth of the Millennial Era. But in\r\nRevelation, chapters 21 and 22, we also read of new heavens and a new earth.\r\nWhen a person studies the chronological development of the prophecies of the\r\nBook of Revelation, he sees that the new heavens and earth of these chapters\r\nare those which will be created after the Millennium has ended. To identify\r\ntherefore the new heavens of Isaiah 65:17 and II Peter 3:13 with the new heaven\r\nof Revelation, chapters 21 and 22, is a false identification. Whenever these\r\nare thus considered the same confusion is immediately introduced into the\r\nScriptures.<br>\r\n<br>\r\nWhenever a person studies the Scriptures by comparing one passage with another,\r\nhe assumes that all truth harmonizes. Since the Bible is the inerrantly\r\ninspired Word of God, all of its statements must harmonize. Should there appear\r\nto be, on the surface, a contradiction, let us conclude that the discrepancy is\r\nonly apparent and not real. Any such variance is to be accounted for upon the\r\nbasis of our lack of knowledge or comprehension to understand the real situation\r\nwhich appears as inharmonious. Truth and facts, whether in the physical,\r\nmaterial universe, or in revelation, are in perfect accord. The God who created\r\nthe universe likewise made the revelation that is contained in the Scriptures.\r\nHe being the God of reality, stamps truth on His material universe and states\r\nit in His Word.<br>\r\n<br>\r\nIt is of paramount importance that, whenever we attempt to compare scripture\r\nwith scripture, we must be certain that the passages under consideration are\r\nindeed talking of the same things, persons, or events. Sometimes, upon the\r\nsurface, there appears to be a connection between two passages. But when all\r\nthe facts of the context of each passage are studied carefully, it frequently\r\nbecomes evident that those passages that are supposed to be related are not. On\r\nthe other hand, often there are passages that have bearing upon other\r\nquotations, which at a glance we do not immediately recognize. But let it be\r\nunderstood that the facts of the context of all passages must be thoroughly studied\r\nbefore any identification may be made.<br>\r\n<br>\r\nWe must understand that the fullness, completeness, and the clarity of a\r\npicture that is made by comparing scripture with scripture, depend upon the\r\nthorough and complete investigation that is made. If only a few passages that\r\nhave bearing upon a subject are studied and considered, of course the picture\r\nor conclusion to which one is brought is only partial, limited, and incomplete.\r\nOn the other hand if all related passages are studied in the light of the context\r\nof each and the facts thus gleaned are placed in the proper relationship with\r\nthe others that are gathered from different passages, and if a thorough\r\ninduction is made, then we have a complete and clear picture of the subject\r\nunder consideration\u2014we have all the truth that God has revealed on a given\r\nsubject. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>An\r\nExample Of Comparing Scripture With Scripture <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning God\r\ncreated the heavens and the earth&quot; (Gen. 1:1). The first statement of the\r\nScriptures in the original Hebrew contains seven words. This declaration has\r\nmighty and far-reaching ramifications. In fact, volumes are wrapped up in this\r\nsublime utterance. By a clear, full understanding of this passage, most of the\r\nphilosophies and cults may be refuted. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the Beginning&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning ...&quot;\r\nThis phrase immediately suggests that found in John 1:1: &quot;In the beginning\r\nwas the Word ...&quot; The Word, the Living Word, existed in the beginning,\r\nthat portion of eternity that antedated the creation of the material universe.\r\nLikewise reference is made to this same Living Word who is thought of as\r\nWisdom, in Proverbs 8:22f:<br>\r\n<br>\r\n&quot;22 Jehovah possessed me in the beginning of his way,<br>\r\nBefore his works of old.<br>\r\n&quot;23 I was set up from everlasting from the beginning,<br>\r\nBefore the earth was.<br>\r\n<br>\r\n&quot;30 Then I was by him, as a master workman;<br>\r\nAnd I was daily his delight, <br>\r\nRejoicing always before him,<br>\r\n&quot;31 Rejoicing in his habitable earth;<br>\r\nAnd my delight was with the sons of men.&quot;<br>\r\n<br>\r\nIn such a passage as Isaiah 44:6 we have a reference to God and His being back\r\nin the beginning, in the eternity of the past, as well as existing throughout\r\nall the future ages of eternity.<br>\r\n<br>\r\nThere are many more passages that deal with this phrase and the idea set forth,\r\nbut these are sufficient for us to understand how to proceed in comparing scripture\r\nwith scripture to get all the information on any one particular expression.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God, YHUH<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 1:1 we are told that\r\nGod created the material universe. God here is the original name for the\r\nAlmighty and carries the idea of Strong Ones, since the word is in the plural\r\nnumber. When, in the thinking of men who refused to retain God in their\r\nknowledge, the forces of nature were deified and were considered as actual\r\ngods, Godrevealed His memorial name to His people. In the days of Seth, for\r\ninstance, men began to call upon the name of Jehovah (Gen. 4:26). This name\r\ncarried the idea of the Uncaused Cause of all things, the one who stands back\r\nbehind all things, and who has brought all things into existence, \u2014 the one in\r\nwhom all live, move, and have their continual being.<br>\r\n<br>\r\nSince the word rendered &quot;God&quot; is in the plural, and since\r\n&quot;three&quot; is the smallest plural\u2014there being the singular and also the\r\ndual numbers\u2014we can see how the plural for the word God is an echo of the\r\nTrinity, tri-unity\u2014Three in One and One in Three.<br>\r\n<br>\r\nMoses declared the unity and at the same time the plurality of the Divine Being\r\nin Deuteronomy 6:4, which literally rendered is: &quot;Hear 0 Israel! Jehovah,\r\nour Gods, is Jehovah a unity.&quot; Here the word Jehovah refers to the Holy\r\nTrinity. In certain other texts it is evident from these facts that this\r\nmemorial name of God refers to the Father; in still others the Son is referred\r\nto by this same name. And in still others the Holy Spirit is called Jehovah.<br>\r\n<br>\r\nBy looking at a few passages and by noting the facts just mentioned, we see\r\nthat, in our study of passages containing the word God, Jehovah, or God, we\r\nhave an inexhaustible fund of biblical knowledge. We could continue with this\r\nsecond word of Genesis 1:1 and fill several volumes. But these suggestions show\r\nus how we should study this phase of our subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;Created&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An examination of the fifty-odd\r\noccurrences of the word, create, in the Hebrew Bible shows that the fundamental\r\nconcept lying behind this word is that of bringing something into existence\r\nwhich had no form nor substance before the act of creating was performed. This\r\nfundamental meaning lies inherently in the word although it may have secondary\r\napplications.<br>\r\n<br>\r\nThough the word, create, does not occur in Psalm 90, verse 2, the idea is\r\nthere, expressed in different terms. Moses looked back to the time when the\r\nheavens and the earth were brought into existence. Then he lifted his eyes and\r\ntook a far-off view in the direction of the past and spoke of the ages which\r\nantedated time, and which constituted eternity in the past. From the context it\r\nis clear that creation is referred to in this passage.<br>\r\n<br>\r\nAgain, the creation of the universe is referred to in Job 38:7. When Godcreated\r\nthe earth, it was not in the condition described in Genesis 1:2. On the\r\ncontrary, it was not a waste, nor desolation. From John 1:1-4 we see that the\r\nWord, the Living Word, Christ, was the one who actually was the Creator of the\r\nmaterial universe. This phase, likewise, of our subject could be continued\r\nindefinitely. Such a study as this would enrich our lives very materially, but\r\nthis much discussion is sufficient for us to see the importance of looking at\r\nthis word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Heavens&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In Psalm 115:16 reference is made to &quot;the heavens&quot; in\r\ncontrast to the earth. The former belongs to God, the latter He has given to\r\nmen. In Psalm 11:4 we are informed that God's throne has never been overturned,\r\nand that His Holy Temple is in heaven. This Temple of God in the heavens is not\r\nof the material order. It is unseen; hence it is of the eternal order (II Cor.\r\n4:18).<br>\r\n<br>\r\nAgain, we see in Revelation 11:19 the Temple of God in heaven, which of course\r\nrefers to that tabernacle of God not made with hands, eternal in the heavens.\r\nThe study of the visible, material heavens, as they are presented in the\r\nScriptures, together with the invisible heavens, likewise constitute the most\r\nfascinating and instructive and informative subjects. These references however\r\nwill suffice.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Earth&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The earth is a part of the material universe which God created in\r\nthe beginning. Volumes of information are given to us with reference to it\r\nthroughout the Scriptures.<br>\r\n<br>\r\nIn Psalm 24:1,2 we are told that the earth and all that is therein belongs to\r\nJehovah. It belongs to Him because He is the Creator of it\u2014as we learn in the\r\nScriptures. It is His, Jehovah the Son's, because He purchased it by the\r\nredemption which He wrought for us on Calvary. It will be His by conquest when\r\nHe returns in glory and power to take the reins of the government of the\r\nuniverse in His hands and to establish the reign of righteousness upon the\r\nearth. Volumes likewise could be written upon the subject of the earth. The\r\ncompleteness of our picture with reference to any of these material elements\r\nfound in this verse depends entirely upon the extent and thoroughness of our\r\ninvestigation.<br>\r\n<br>\r\nThe material heavens and earth that was created in the beginning, as we learn\r\nin Genesis 1:1, will pass away eventually, but one jot or tittle shall in\r\nnowise pass away from the law until every word which God has spoken has been\r\nfulfilled with reference to them. Christ likewise told us that heaven and earth\r\nshould pass away, but His word should not pass away (Matt. 24:35). He did not\r\ntell us when they will pass away, but merely stated that such would be the\r\ncase. In Revelation 20:11 we have this statement: &quot;And I saw a great white\r\nthrone, and him that sat upon it, from whose face the earth and the heaven fled\r\naway; and there was found no place for them.&quot; At the conclusion of the\r\nshort period following the Millennium, the great white throne judgment will be\r\nestablished. At that time the material heavens and the earth that were created\r\nin the beginning will pass out of existence. God created them out of nothing,\r\nand into a state of nothings they shall return. At that juncture time, which\r\nbegan with the creation of the material universe, ceases. Then eternity begins.<br>\r\n<br>\r\nThis eternity of the future begins with God's creating the new heavens and the\r\nnew earth. What is meant by the new heavens and the new earth? The eternal\r\norder of which we read in Revelation, chapters 21 and 22. There we see the\r\neternal heavens, and the eternal earth, and the eternal Jerusalem coming down\r\nout of the eternal heavens and resting upon the eternal earth. This will be the\r\nplace of the abode of the righteous, throughout the ceaseless ages of the\r\neternity of the future.<br>\r\n<br>\r\nGreat things lie ahead of us\u2014that is, for all who know and who love Christ, our\r\nRedeemer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE PROPHETIC POINT OF VIEW<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Installment\r\n1<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE SCRIPTURES give us a\r\ncomposite picture of things in the material world, past, present, and future.\r\nThis is not to be a surprise to anyone who realizes that the Eternal God, the\r\nCreator of the universe, has\u2014figuratively speaking\u2014the blueprint of all the\r\nages through which the physical universe passes. Since God is interested in His\r\nchildren and wishes them to cooperate with Him in the fullest way possible,\r\nnaturally He has revealed to them secrets concerning the past, facts and\r\nprinciples in the present, and the future glories which are to be theirs\r\nthroughout the ages of eternity. <br>\r\n<br>\r\nOf the thirty-nine Books of the Old Testament sixteen of these are devoted to\r\nprophecy\u2014prophecy in the correct meaning of the term. The prophets interpreted\r\nhistory as well as pointed out the future. They explained the future and\r\npointed out the past course of history, for the enlightenment of the people of\r\nGod.<br>\r\n<br>\r\nThe word in the original Hebrew meaning a prophet simply indicates a spokesman\r\nfor God. If he was looking back into the past, he was interpreting for the\r\nedification of his hearers and readers the facts of the history. Often times\r\nthe prophet looked at the present and, realizing that the past, present, and\r\nfuture are linked together by the law of causation, pointed out the salient,\r\noutstanding facts of the present and then delineated the future and interpreted\r\nits significance for us. In view of this broad meaning of prophecy we are not\r\nsurprised to learn that, in the Hebrew Bible, such books as Joshua, Judges,\r\nSamuel, and Kings are correctly designated the &quot;Former Prophets.&quot;\r\nThose, however, which we call Prophets, namely, Isaiah through Malachi, are\r\ncalled the &quot;Latter Prophets.&quot;<br>\r\n<br>\r\nIn keeping with the significance of the terms, prophet and prophecy, we realize\r\nthat the man who has delved into the Word of God, which records the past\r\nhistory of the universe and of the race, and who gives us the correct\r\nphilosophy of history, is indeed a prophet\u2014though he is uninspired and cannot\r\nlay claim to the infallible inspiration of the Holy Spirit as were the prophets\r\nof the Old and the New Testament. The teacher of God's Word who has, by\r\ndiligent search and by the illumination of the Spirit of God been able to\r\ndiscover the great fundamental principles of God's moral government, and who is\r\nable to see and to discern in the present situation the application of said\r\nprinciples and of the trend of the present time is likewise, in the true sense\r\nof the term, a prophet. Also those men who study the Word of God and take it at\r\nits face value, believing that God said what He meant and meant what He said,\r\nand who, following the golden rule of interpretation* tell us exactly what the\r\nprophets said with reference to the things out ahead of us are likewise\r\nprophets in the correct sense. They are this in that they have discovered the\r\nmind of God as revealed in the Scriptures and are able to see, in the light of\r\nthe continuity of events, the working of the invisible hand of the Almighty as\r\nHe directs everything toward a great, glorious, and grand consummation, when He\r\nwill head up all things in the dispensation of &quot;the fullness of\r\ntimes&quot; in Christ, namely, in the great Millennial Age.<br>\r\n<br>\r\nAs we learn in Hebrews 1:1f, God spoke to the fathers in different measures and\r\nin different manners. According to Numbers 12:7,8 He spoke to Moses face to\r\nface. In this intimate manner He did not speak to any of the other prophets\r\nafter Moses. He spoke to them in dreams and in visions. At the same time, when\r\nGod gave a revelation to His spokesman, often the Spirit simply inspired the\r\nthought and led the divine spokesman to choose or select the proper words and\r\nphraseology that would best convey the idea to his auditors or readers. We\r\ntherefore read throughout the Word that &quot;the word of God came unto\r\n...&quot; In other words, God sent a spiritual communication to the prophets\r\nand they, as ambassadors for Him spoke forth the message, using the exact words\r\nand terminology that were given to them by inspiration. The Holy Spirit, as we\r\nlearn from I Corinthians, chapter 2, gave not only the thought but the words by\r\nwhich those thoughts were expressed. In view of this fact, there is no wonder\r\nthat the Apostle Paul spoke of the Scriptures as having been inspired by God:\r\n&quot;Every scripture inspired of God is also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work&quot; (II\r\nTim. 3:16,17). Peter also spoke thus; &quot;And we have the word of prophecy <i>made<\/i>\r\nmore sure; whereunto ye do well that ye take heed, as unto a lamp shining in a\r\ndark place, until the day dawn, and the daystar arise in your hearts: 20\r\nknowing this first, that no prophecy of scripture is of private interpretation.\r\n21 For no prophecy ever came by the will of man; but man spake from God, being\r\nmoved by the Holy Spirit&quot; (II Pet. 1:19-21).<br>\r\n<br>\r\nWhen the Word of God thus came to any of His messengers, they, accordingly as\r\nthey were inspired, dealt with the past, the present, and the future \u2014according\r\nto the needs of the ones to whom the message came. For instance, Moses, the\r\ngreat lawgiver, was led by the Spirit of God to give the historical account of\r\nthe beginnings of the heavens and the earth and the great catastrophe that\r\nreduced the earth to a condition of desolation and wasteness. He likewise\r\ntraced the history of the Patriarchs and finally came, in his discourse upon\r\nhistory, to the time of God's delivering His Chosen People from Egyptian\r\nbondage. When Israel was at Sinai, God delivered to her His Law. Moses applied\r\nthe law to the life of the people to whom he was ministering. Interspersed in\r\nthe historical and legal sections of the writings of Moses are some of the\r\nbrightest jewels of prophetic utterance to be found anywhere in the Divine\r\nRevelation. When we come to the New Testament and consider the Four Records of\r\nthe Gospels, we see that the inspired Evangelists wrote accounts of our God's\r\nlife, giving samples of His teaching and of His works. Here likewise are\r\ninterspersed in this material prophetic utterances in which our God,\r\nfiguratively speaking, raised the curtain and gave us a glimpse into the future\r\nof the world and of the eternal state of bliss and felicity with God and the\r\nredeemed forever and ever.<br>\r\n<br>\r\nOn certain occasions, when the word of the God came to various prophets, God\r\nmade graphic the message by presenting it in connection with some vision. Thus\r\nthe spiritual eyes of the prophets were opened and there were presented to\r\ntheir startled gaze scenes of the spiritual world and also of things that had\r\noccurred in the past and things that were yet to come to pass. One of the\r\nearliest names given to these divine messengers was &quot;seer.&quot; The word\r\nseer meant one who was granted a spiritual vision of truth and one who\r\ndelivered in words chosen by the Spirit that which had been presented to his\r\nspiritual vision. From the history of the use of this word and from the fact\r\nthat it was supplanted by the later word, prophet (a spokesman for God), we are\r\nlogical in concluding that probably in the earlier stages of Israel's history\r\nvisions were frequently granted to these ambassadors of the court of heaven. As\r\nthe years passed by, there was not the need of the presentation in such graphic\r\nmanner of these messages from God.<br>\r\n<br>\r\nToward the close of the monarchy, after the nation had gotten on the toboggan\r\nand was coasting with lightning speed toward destruction, the vision was again\r\nemployed by Godin stirring up His people and warning them of the dangers into\r\nwhich they were headed and the glories that await the servants of God. In the\r\nwritings of Ezekiel we see many visions. This prophet was in vision transported\r\nfrom his place among the captives in Babylon to Jerusalem itself and was shown\r\nthe actual conditions that were to be found in Jerusalem and in Palestine. Thus\r\nin very clear, vivid, graphic language, Ezekiel portrayed the real situation\r\nback in the homeland to his fellow-captives. In keeping with this thought,\r\nDaniel, younger contemporary of Ezekiel, likewise was granted various visions.\r\nThis type of revelation is called <i>apocalyptic.<\/i> There is no book in the\r\nScriptures that prepares one for the understanding of the course of history\r\nfrom the Babylonian captivity unto the establishment of the kingdom of glory\r\nhere upon earth as does the Book of Daniel. In chapter 2 appears the vision of\r\nthe metallic image which symbolizes the four different world kingdoms to whom\r\nGod would give global dominion. In chapter 7 the same four world empires are\r\npresented, but under different symbolism. The fourth of this series of kingdoms\r\nis followed by the fifth, namely, the kingdom of Christ, the Messiah of Israel\r\nand Saviour and Redeemer of the world. When the captives who wished to serve\r\nGod returned under Zerubbabel, the governor of the house of Israel, and Joshua,\r\nthe high priest, from Babylon to the Holy Land, God raised up two\r\nprophets\u2014Haggai, an old man, and Zechariah, a young man\u2014who stirred the\r\nreturned exiles out of their lethargy and caused them to throw themselves\r\nwholeheartedly into the service of God. Haggai spoke the words of God, giving\r\nevidence of having some privileges of vision; but Zechariah, the younger\r\ncontemporary, was granted visions and he portrayed in the most vivid and\r\ngraphic manner the future when Israel will return to God, Jerusalem shall\r\nbecome the capital of the world, and Israel, cleansed and purified, shall\r\nbecome the channel of world blessing. The Apostle John, in the Book of\r\nRevelation, likewise was led by the spirit to present his message just as he\r\nhad received it in vision.<br>\r\n<br>\r\nLet us remember that, though the revelation was given in the form of visions,\r\nthese communications described spiritual realities. It is for us, therefore, to\r\nascertain by hard study and by trustful praying the import of the message\r\nwhether given in plain words or in the form of a descriptive vision. Let our\r\nprayer be, <br>\r\n<br>\r\n&quot;Open thou mine eyes, that I may behold Wondrous things out of thy\r\nlaw&quot;<br>\r\n(Ps. 119:18). <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 2<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN the preceding article of this\r\nseries we have seen the real scriptural meaning of prophecy\u2014that it refers to\r\nthings past, present, and future. We have seen, moreover, that some of the\r\nrevelations of God came in the manner indicated by the scriptural formula:\r\n&quot;The word of Jehovah came unto ...&quot; We have also seen that, by\r\nvision, the revelation was made more graphic in the case of many of the\r\nprophets. In the present study we wish to note several cases of predictive\r\nprophecy in order that we may learn just how to approach any utterance in\r\nregard to the future.<br>\r\n<br>\r\nIn John, chapter 8, we have a discussion or debate which Godhad with the\r\nscribes and the Pharisees at Jerusalem, when He attended the last Feast of\r\nTabernacles during His personal ministry. It became quite evident to all who\r\nwere looking on that the leaders of Israel were bent and determined in their\r\nvigorous opposition to Christ. He, with His penetrating divine vision, looked\r\nbehind outward appearances and detected the presence of the great enemy of both\r\nGod and man that was moving them on in their bitter opposition to Him. He\r\ntherefore declared that His opponents were children of their father, the devil,\r\nsince he was stirring them up and moving them to such unreasonable measures of\r\nopposition. In their discussion, they claimed to be the children of Abraham,\r\nbut Christ showed that they were not children of that venerable patriarch,\r\nthough they had been born of Jewish parentage.<br>\r\n<br>\r\nThey had the Abrahamic blood, but they did not have the Abrahamic spirit. They\r\nhad been blessed of God, in that they were living at the very time when the\r\nMessiah would come and with their physical eyes were looking upon Him, yet they\r\ndid not appreciate that fact, the reason being that they did not know Him nor\r\nthe Scriptures which were read every sabbath in their synagogues. Even under\r\nthe old covenant there was such a thing as knowing God in a personal manner.\r\nThis fact is seen in the following quotation: &quot;Thus saith Jehovah, Let not\r\nthe wise man glory in his wisdom, neither let the mighty man glory in his\r\nmight, let not the rich man glory in his riches; 24 but let him that glorieth\r\nglory in this, that he hath understanding, and knoweth me, that I am Jehovah\r\nwho exerciseth loving-kindness, justice, and righteousness, in the earth; for\r\nin these things I delight, saith Jehovah&quot; (Jer. 9:23,24). <br>\r\n<br>\r\nThe Apostle Paul told the Jews in Antioch of Pisidia that their brethren in\r\nJerusalem fulfilled the Scriptures in condemning and crucifying the Messiah\r\nsimply because they did not know Him nor the Scriptures. These facts show that,\r\neven though the spiritual blessings enjoyed by the Old Testament saints were\r\nfar less than those we possess today, yet they could\u2014and many of them did\u2014know\r\nGod and had spiritual discernment. But these Jews with whom God clashed on this\r\noccasion should have rejoiced that they were living in Messianic Times, and that\r\nactually Messiah had appeared and was in their midst for the purpose of working\r\nout redemption's scheme. But no, instead of rejoicing in the great unparalleled\r\nspiritual blessings which were granted to them, they were actually, with all\r\nthe force and power of their being, opposing the Messiah who was the Son of\r\nGod, and who entered the world by miraculous conception and virgin birth.<br>\r\n<br>\r\nIn showing the Jews, with whom He was arguing, that, though they did have\r\nAbrahamic blood, they did not have the Abrahamic spirit, Christ declared to\r\nthem &quot;Your father Abraham rejoiced to see my day; and he saw it, and was\r\nglad&quot; (John 8:56). What is the significance of the term, &quot;Abraham\r\nrejoiced to see my day; and he saw it, and was glad&quot;? In view of the trend\r\nof the thought the facts of the context show that the day to which Christ\r\nreferred was the very time when He was present with them, that is, the time of\r\nHis first coming. These opponents, though they were Jews\u2014yet they were not in\r\nthe true sense because they did not know God and recognize His Messiah\u2014should\r\nhave been rejoicing in the fact that they were living at that time when God had\r\ngraciously, in the person of Christ, left heaven and had come to this earth in\r\norder to work out their redemption and that of the world. The fact that they\r\ndid not rejoice to see Him and His time\u2014to observe the miracles which He\r\nperformed and to hear the words of grace which proceeded from His lips\u2014was\r\nproof positive that they were not real Israelites in the correct and true sense\r\nof the term. In marked contrast with them and their attitude, Christ said\r\nAbraham, whom they claimed to be their father, rejoiced to see His day,\r\nChrist's day\u2014that time when He appeared on earth the first time. Evidently from\r\nthis language Abraham was given a promise by Godthat He would in vision see the\r\nday when Messiah would appear upon earth in order to work out human redemption.\r\nWhen this vision was shown to him he saw, doubtless crystal clear, Christ, the\r\nBabe of Bethlehem the Man of Galilee, the Man of sorrows, throughout His entire\r\ncareer. He saw the agonies of the Saviour in the Garden; he saw Him suspended\r\nupon the cross as He suffered the death-throes of one of the crudest methods of\r\nthe execution of a criminal possible; he saw Him lying cold in death in the\r\ntomb; he saw the spirit of Christ descending to Hades and making the\r\nannouncement concerning the completion of redemption's scheme. He saw His\r\nspirit come forth from Hades and re-enter that body which was then glorified.\r\nHe saw Him walking out of the tomb, the conqueror over all the forces of\r\nsatanic power, thus bringing life and immortality to light through the gospel.\r\nFinally, after the forty days, following the resurrection, He saw Him ascend to\r\nglory and sit down on the right hand of the majesty on high. Thus Abraham in\r\nspirit was carried forward from his day and time, which was approximately two\r\nthousand years before Christ, to the time when the Babe of Bethlehem was born.\r\nAnd he saw the entire life of our God and His glorious triumphant conquest over\r\nSatan and the perfecting of the plan of redemption.<br>\r\n<br>\r\nYes, we have every reason to believe that Abraham not only saw Messiah at His\r\nfirst coming and rejoiced in the redemption which He purchased for mankind, but\r\nhe saw Him when He will rend the heavens, descend to this earth, mount the\r\nthrone of David, lift the curse, and establish a reign of righteousness from\r\nsea to sea and from the river to the ends of earth. We are logical therefore in\r\nbelieving that Abraham, in vision, was thus carried forward over the span of two\r\nthousand years of history to the first coming of Christ, and that he likewise\r\nsurveyed all Messiah's redemptive career, including the Age of Grace and the\r\ngreat consummation when He returns in glory and power to reign in righteousness\r\nfor one thousand years.<br>\r\n<br>\r\nIsaiah lived and engaged in his ministry in the days of Uzziah, Jotham, Ahaz,\r\nand Hezekiah, the latter half of the eighth century before the Christian Era.\r\nIn the year that King Uzziah died, the prophet was granted a vision of Christ\r\nas He will sit in the great millennial Temple and will reign over a peaceful\r\nworld. This is seen in Isaiah 6:1-5: &quot;In the year that king Uzziah died I\r\nsaw God sitting upon a throne, high and lifted up, and his train filled the\r\ntemple. 2 Above him stood the seraphim: each one had six wings; with twain he\r\ncovered his face and with twain he did fly, 3 And one cried unto another, and\r\nsaid, Holy, holy holy, is Jehovah of hosts; the whole earth is full of his\r\nglory. 4 And the foundations of the thresholds shook at the voice of him that\r\ncried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am\r\nundone; because I am a man of unclean lips, and I dwell in the midst of a\r\npeople of unclean lips; for mine eyes have seen the King Jehovah, of\r\nhosts.&quot;<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The prophet declares that he saw God sitting upon a throne, high\r\nand lifted up, &quot;and his train filled the temple.&quot; The question\r\nimmediately arises, &quot;What temple?&quot; There have been several Temples,\r\nand there will yet be two more. Solomon built the great Temple of Israel upon his\r\naccession to the throne and power in Israel. This sacred edifice was destroyed\r\nby Nebuchadnezzar at the time of the Babylonian captivity. Seventy years later,\r\nwhen the exiles who wished to serve God, went back to the land of their fathers\r\nunder the leadership of Zerubbabel and Joshua, they built the Temple which is\r\nknown in history as Zerubbabel's Temple. This structure was insignificant in\r\ncomparison with that which had been erected by Solomon. When Herod the Great,\r\nby conniving and by political maneuvering at Rome, obtained authority over\r\nJudaea, he had a mania for building. He therefore, in 20 B.C. began to tear\r\ndown the Temple at Jerusalem piecemeal and began to rebuild it upon a more\r\nmagnificent and grander scale. The work which was thus begun in 20 B.C. was\r\ncompleted, according to the very best accounts we have, around A.D. 64. But in\r\nA.D. 70, when Titus captured Jerusalem, this Temple was destroyed, the Jewish\r\nnation was overwhelmed, and the survivors of that catastrophe were sold in the\r\nslave marts of the world, into bondage. In the very time of the end, according\r\nto prophetic prediction, the Jews will rebuild their Temple, which will be\r\nstanding during the time of the Tribulation. Isaiah the prophet, chapter\r\n66:1-5, foretold that it would be built. Psalm 74 sees its being destroyed in\r\nthe Tribulation. Christ assumed its standing in the middle of the Tribulation,\r\nas we see in Matthew 24:15ff. Paul likewise assumed its existence in the middle\r\nof the Tribulation (II Thess. 2:1-12). John in the Book of Revelation, chapter\r\n11, likewise described it. But, as just stated, this Jewish Temple, will be\r\ndestroyed. But when Christ comes back to this earth, being invited by the\r\npenitent remnant of Israel to return, He will rebuild the Temple and will sit\r\nupon His throne, wearing a double crown, that of royalty and that of priesthood\r\n(Zech. 6:9-15). This Temple is the one which is described very fully in the\r\nlast section of Ezekiel, chapters 40-48.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Which of these Temples is the one that was shown to Isaiah in the passage\r\nwhich we have under consideration? The third verse of this chapter gives the\r\nkeynote; &quot;And one [seraphim] cried unto another, and said, Holy, holy,\r\nholy, is Jehovah of hosts: the whole earth is full of his glory.&quot; Let us\r\nremember that these verses give us a vision, a vision of Jehovah in His Temple.\r\nThe prophet therefore sees Jehovah seated upon the throne. At that time the\r\nearth is full of God's glory. This statement gives us the time when this vision\r\nwill be fulfilled, the era of the great millennial kingdom.<br>\r\n<br>\r\nSince we know that this is a vision of Christ in His glory, which position is\r\nconfirmed by John 12:41, we know that Isaiah was carried forward in vision,\r\nfrom the latter part of the eighth century when he lived, across the centuries\r\nto the glorious second coming of our God.<br>\r\n<br>\r\nIn concluding this special phase of study, let us look at Jeremiah 4:23-26:\r\n&quot;I beheld the earth, and, lo, it was waste and void; and the heavens, and\r\nthey had no light. 24 I beheld the mountains, and, lo, they trembled, and all\r\nthe hills moved to and fro. 25 I beheld, and, lo, there was no man, and all the\r\nbirds of the heavens were fled. 26 I beheld, and, lo, the fruitful field was a\r\nwilderness, and all the cities thereof were broken down at the presence of\r\nJehovah, <i>and<\/i> before his fierce anger.&quot; Jeremiah had a vision in\r\nwhich he saw the heavens as black as ink and the earth reduced to a state of\r\nchaos, wreckage, and ruin. Was the prophet carried backward in vision to the\r\ncatastrophe recorded in Genesis 1:2, or forward into the future? A very\r\nimportant question. When a person reads verse 27 which follows our quotation\r\nimmediately, he will see that Jeremiah declared that this vision will be\r\nfulfilled yet in the future, in the day of Jehovah\u2014the time of the Tribulation.\r\nThus it is clear from these facts that Jeremiah was likewise carried forward in\r\nvision by the Spirit and saw the wrecked earth. It is hoped that from this\r\nshort study the reader may be able to see the importance of ascertaining the\r\nproper point of view from which to view the prophecies of the Scriptures.\r\nUnless a person discovers this proper perspective, he cannot interpret prophecy\r\naright.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 3<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>WE HAVE already seen in this\r\nseries that the word &quot;prophecy&quot; as used originally in the Scriptures\r\nwas applied to the narration of past events, present circumstances, and future\r\nout looks. In other words, the prophets were inspired when they narrated past\r\nevents, and when they evaluated the present and revealed the future. The\r\ninspiration of the Holy Spirit was just as essential for them when they were\r\nrecalling the past\u2014as they did in the most accurate manner, which proposition\r\nhas been absolutely proved by archaeological discoveries \u2014as when they foretold\r\nthe future.<br>\r\n<br>\r\nThe crowning proof of the inspiration of the messages of the prophets and\r\nApostles is seen in the fact that they alone properly diagnosed human nature\r\nand described the infallible cure for the sickness of the soul of man. Their\r\nprescription works! When the scriptural analyses of man's condition and his\r\nneeds are compared with the views and prescriptions that are offered by\r\nordinary men, the emptiness and the shallowness of such human theories become\r\napparent. The uncovering of the future by the prophets, as seen from their\r\npoint of view, has been proved, by the course of history, to have been\r\ninfallibly guided by the Spirit of God. We have every reason, therefore, to\r\nplace absolute and unqualified confidence in every utterance of Moses, the\r\nprophets, and the Apostles.<br>\r\n<br>\r\nWe have also seen that, in order for anyone to understand predictive prophecy\r\nproperly, he must note well whatever time element may be given in any specific\r\nprophecy before he can interpret correctly the prediction. Sometimes checks are\r\npostdated. By a person's doing this, he is telling the bank not to honor the\r\ncheck until that future day arrives. Thus it is with the prophecies. They are\r\ngood only when the time arrives that is indicated by the chronological data\r\nthat thus stamps them as to when they are to be fulfilled. On this point let us\r\nstudy minutely two psalms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<b>Psalm 90<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 90, written by Moses and\r\npossibly the oldest one in the book, is indeed very illuminating. It sweeps\r\nforth from eternity in the past through the ages that intervene between Genesis\r\n1:1 and Genesis 1:2, and comes flashing to the time of the creation of Adam,\r\nthen onward to the day of Moses. The Eternal God, as set forth in verses 1 and\r\n2, existed from all eternity in the past. The last clause of verse 2,\r\n&quot;Even from everlasting to everlasting, thou art God,&quot; properly\r\nrendered and studied in the light of the context, should be translated this\r\nway: &quot;Even from age to age, thou wast God.&quot; The correctness of this\r\ninterpretation is seen when one realizes that in verse 2 the prophet is still\r\nlooking back toward the past and is speaking of a time prior to the creation of\r\nthe universe. As the Hebrew is translated in our English versions, all\r\neternity\u2014before the creation of the universe, the time during which the\r\nmaterial cosmos is in existence, and ages of the ages of all future eternity\u2014is\r\nby this translation thrown back prior to the creation of the universe. This\r\nposition is of course an absurdity. In contrast to God's having existed\r\nthroughout all eternity, Moses refers to the longevity of the human family\r\nprior to the Flood. A glimpse at Genesis, chapter 5, shows that the\r\nantedeluvian patriarchs' lives approximated a thousand years. But that\r\ncivilization was wiped out by the Flood, a catastrophic Judgment.<br>\r\n<br>\r\nIn verses 7-11 Moses comes to his own day and time, and speaks of God's having\r\ndealt in wrath and indignation with His Chosen People, whose span of life has\r\nbeen reduced to threescore years and ten, &quot;Or even by reason of strength\r\nfourscore years.&quot; The best commentary on God's dealings with the\r\ngeneration of Moses is the Book of Numbers.<br>\r\n<br>\r\nThus having reviewed the judgment of the Flood disaster and of God's strokes\r\nupon Israel in the wilderness wanderings, Moses is carried forward in his\r\nthinking out to the time when the nation again sins against God. On account of\r\nthis rebellion the stroke of judgment falls. Clearly he saw the situation and,\r\nidentifying himself with his brethren, he prayed that God would lead the nation\r\nto &quot;get us a heart of wisdom,&quot; that they might evaluate their\r\nsituation, see their mistake, and recognize that their only hope is to pray for\r\nGod, against whom they sin when He appears, to return to them and bring\r\ndeliverance. This is set forth in verses 12-17.<br>\r\n<br>\r\nIn this last section of this psalm it is quite evident that Moses was carried\r\nin vision out beyond the time when Jehovah comes to His people. The prophets\r\nconstantly spoke of the time when Jehovah would come to His people, and they\r\nwould reject Him and thus sin against their own souls. Recognizing this fact,\r\nand seeing that the solution of Israel's problem lay in their repudiation of\r\nthe national sin and praying to Jehovah, who alone can solve their problems, to\r\nreturn, Moses thus leads his nation in this penitential confession and prayer.<br>\r\n<br>\r\nThe face meaning of these verses must be accepted. The information presupposed\r\nin this passage must be gathered from related ones. When I recognize this fact,\r\nand when I look at such a passage as Isaiah 53:1-9, I immediately recognize\r\nthat this petition is the same one as that which is set forth in Isaiah 53:1-9.<br>\r\n<br>\r\nWhen a person thus runs the gamut of the ages that are surveyed in this psalm,\r\nhe recognizes the fact that Moses was viewing the great disasters that have\r\ncome, first to mankind in general in the days of Noah; secondly, to the Hebrew\r\npeople in the days of Moses; and thirdly, to the Jewish people in this age when\r\nthey, not having wisdom, reject Messiah at His first coming. Moses\u2014seeing that\r\nthe time will come in the history of Israel when the nation will, in genuine\r\nrepentance, repudiate its national sin and pray for Him to return and deliver\r\nthem\u2014introduces this petition by the words, &quot;Return, 0 Jehovah; how\r\nlong?&quot; Thus the latter part of Psalm 90 is dated at the time when\r\nconvicted and penitent Israel will plead for Jehovah to return. On this point\r\nthe reader should carefully study Hosea 5:14-6:3.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nPsalm 95<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 95 is a most important\r\nportion of the revelation of God. No one can properly understand the Hebrew\r\nEpistle of the New Testament (possibly the most profound portion of the entire\r\nWord of God) who does not properly understand Psalm 95.<br>\r\n<br>\r\nFrom a general knowledge of the Word we understand that Psalm 95 was spoken by\r\nKing David (Heb. 3:7-11, 15; 4:7). The historical background of this psalm is\r\nto be located at the time of the giving of the law (Ex., chaps. 19-24). When Godspoke\r\nfrom the heights of Sinai the Ten Commandments, the frightened hosts of Israel\r\npleaded with Moses that God would no more speak to them, but that He should\r\ndeliver His messages to the great leader and lawgiver, and that he in turn\r\nshould relay them to the children of Israel. The hosts of Israel made every\r\nkind of promise that they would be obedient to the heavenly voice. Keeping this\r\nexperience in mind, Godpromised that He would raise up to Israel a prophet\r\nsaying, &quot;I will put my words in his mouth, and he shall speak unto them\r\nall that I shall command him'' (Deut. 18:16-19). Since Israel did not want God\r\nto speak to her directly, the Almighty promised that He would raise up a\r\nprophet, a spokesman for Himself, who would deliver His message to her.<br>\r\n<br>\r\nDavid, who was inspired by the Spirit of God, and who knew this promise of\r\nGod's speaking to Israel through this future prophet, uttered the prediction\r\nfound in Psalm 95. David lived approximately five hundred years after Moses\r\nmade the original prediction. But he was carried out from his day and time to\r\nthe time when God would raise up this prophet who would speak to her. This\r\nprediction, viewed in the light of the Gospel Records, quite obviously referred\r\nto the first coming of our God, who made His advent in the first century of the\r\npresent era\u2014a thousand years after David uttered Psalm 95.<br>\r\n<br>\r\nBeing thus transported into the future in vision to the first century, the\r\nking, as God's spokesman, viewed the situation in Palestine of the first\r\ncentury and saw this prophet through whom God would speak, as He engages in His\r\nministry. Thus David called to his brethren of a thousand years hence to come\r\nand accept this one without hesitation and to render the worship and the praise\r\ndue to Him. He insisted on their doing this because &quot;Jehovah is a great\r\nGod, And a great King above all gods,&quot; who is the Creator of the material\r\nuniverse, and who is the Shepherd of His people Israel.<br>\r\n<br>\r\nIn the second half of the psalm (7b-11) David began his oracle with the word,\r\n&quot;To-day.&quot; What is the meaning of this term? Obviously it refers to\r\nthe time of Jehovah's coming to earth in fulfillment of Deuteronomy 18:15-18\r\nand this present prediction. It therefore means the time when Messiah comes to\r\nbe with His people. When we read this in the light of Hebrews, chapters 3 and\r\n4, we know that this word, today, refers to the time of our God's first\r\nappearance upon earth.<br>\r\n<br>\r\nKing David\u2014in vision seeing Messiah at His first corning therefore pleaded with\r\nthe Jewish people of the time of our God not to harden their hearts when they\r\nwould hear God speaking in the person of Christ. It is clear therefore, that\r\nthe word &quot;To-day,&quot; dates the prophecy and its fulfillment at the time\r\nof Messiah's first coming&quot;. Knowing the proper perspective, a person is in\r\na position to interpret the psalm.<br>\r\n<br>\r\nAll prophecies and predictive psalms must be examined carefully in order to\r\ndetermine the date when they are to be fulfilled. If this is not done, strange\r\nand foreign interpretations will be placed upon the Word of God.<br>\r\n<br>\r\nFootnote:<br>\r\n* &quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore, take every word at its primary, ordinary, usual, literal\r\nmeaning unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths indicates clearly\r\notherwise.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS A PERSON studies the\r\nScriptures or any other writings, he is to assume that everything is to be\r\ntaken literally unless there is some indication that there is a departure from\r\nthe normal, usual, literal meaning. The principle stated in full is as follows;<br>\r\n<br>\r\nWhen the plain, sense of Scripture makes common, sense, seek no other sense;\r\ntherefore, take every word at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<br>\r\nWhenever this rule is ignored, confusion and misunderstandings always arise.<br>\r\n<br>\r\nThe early church was plagued with the allegorical method of interpreting the\r\nScriptures. While this principle does not exactly come under the head of\r\nsymbolism, yet it is close akin to it and has done untold damage to the cause\r\nof true Christianity. It still causes a blight wherever resort is made to its\r\nprinciples. The allegorical interpreters sought to find running alongside the\r\nusual sense of a passage a hidden, spiritual, or allegorical meaning. Whenever\r\nthey thought they had found this mysterious significance, they usually lost\r\nsight of the plain historical record and engaged in the most fanciful\r\ninterpretations. Thus in a way the historical records of the scriptures stood\r\nfor great and mysterious principles and facts. Assumed deep spiritual meanings\r\nwere read into the narratives, for they were not put there by the inspiration\r\nof the sacred writers. The Scriptures mean what they say and say what they\r\nmean. Of coarse there are various kinds of language found in the Sacred\r\nOracles. We are to recognize the different types that depart from the literal\r\nmeaning and to interpret them accordingly. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.           Determining Symbolic Language <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>How may I determine whether or\r\nnot a certain citation is symbolic? Fundamentally I am not to assume that a\r\npassage is symbolic unless there are indications which point in that direction.\r\nWhenever such positive evidence is apparent, I am to look at the facts as they\r\nappear in the text. As an illustration of this type or language note the follow\r\npassage:<br>\r\n<br>\r\n&quot;And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is\r\nabout to do he hath declared unto Pharaoh. 26 The seven good kine are seven\r\nyears; and the seven good ears are seven years; the dream is one. 27 And the\r\nseven lean and ill favored kine that came up after them are seven years, and\r\nalso the seven empty ears blasted with the east wind; they shall be seven years\r\nof famine&quot; (Gen. 41:25-37). Pharaoh, king of Egypt, had dream in which he\r\nsaw seven fat, well-fleshed well-favored cows coming up out of the river.\r\nFollowing them came seven poor and ill-fed ones, which devoured the seven fat\r\nones. He likewise saw seven well-filled ears of grain and after them, seven\r\nblasted ones. The latter swallowed up the former. Joseph by the Spirit of God\r\ninterpreted this language and said to Pharaoh that the seven good cows were\r\nseven years. We know that this was not literally true. The seven fat cattle\r\nrepresented seven full and abundant years and the seven lean ones signified\r\nseven years of famine; It is clear, then, that this is symbolic language.<br>\r\n<br>\r\nIn Ezekiel: 37:1-14 we have a description of a vision which was granted that\r\nprophet. In this vision he saw a valley covered with dry bones. When he\r\nprophesied, the bones came together. Then sinews connected them. Flesh appeared\r\non the skeletons, and then skin covered the bodies. Finally the Spirit of God\r\nbreathed life into them and they arose, a mighty army of God. If the record had\r\nstopped with the narration of these events, no one would have been able to\r\ndetermine the significance of that which was revealed. But in verse eleven Goddeclared\r\nthat the dry bones are the whole house of Israel: &quot;Then he said unto me,\r\nSon of man, these bones are the whole house of Israel: behold, they say, Our\r\nbones are dried up, and our hope is lost; we are clean cut off&quot; (Ezek.\r\n37:11). This cannot be literally true. Obviously the bones represent the whole\r\nhouse of Israel at a certain stage in the history of the nation. Thus these\r\nbones are symbols of the scattered nation.<br>\r\n<br>\r\nIn Daniel, chapter 2, we have a description of the metallic image which was\r\nshown to Nebushadnezzar in a vision. Daniel by inspiration reproduced the\r\nvision and interpreted it to the monarch. In indicating its meaning he\r\ndeclared: &quot;Thou, 0 King, art King of Kings unto whom the God of heaven\r\nhath given the kingdom, the power, and the strength, and the glory; 38 where so\r\never the children of men dwell, the beast of the field and the birds of the\r\nheavens hath he given into thy hand, and hath made thee to rule over them all;\r\nthou art the head of gold&quot; (Dan. 2:37,38). The head of gold of the image\r\nwas not literally Nebuchadnezzar; but in this instance it symbolized him and\r\nhis government. Likewise the chest and arms of silver represented the\r\nMedo-Persian Empire. In like manner the belly of brass was an emblem of the\r\nGrecian government, whereas the legs of iron and feet and toes of iron and miry\r\nclay were symbols of the Roman Empire. This interpretation is forced upon us in\r\nthe light of all the facts that are involved in the revelation.<br>\r\n<br>\r\nFrequently we are told that the Book of Revelation is a book of symbols. This\r\nis an overstatement\u2014a greatly exaggerated and perverted judgment. Everyone who\r\nwill examine it soberly and scientifically must admit that there are symbols\r\nappearing here and there in it. At the same time he must also admit that there\r\nare many statements that are literal and must be interpreted thus. For\r\ninstance, we are told in the first three chapters that the candlesticks\r\nsymbolize the various churches to which letters were sent. That symbolism was\r\nchosen because of its appropriateness to the subject. But the churches thus\r\nrepresented were real and literal. The messages that were written by John to\r\nthem must be interpreted according to their common sense meaning. There are\r\nthose who endeavor to interpret the living creatures of chapters 4 and 5 as symbols.\r\nAn examination, however, of the context shows that these are real, celestial\r\nbeings, that serve God and His purposes. They must be thus understood. In\r\nchapter 5 the Almighty is presented to us as having a roll of a book in his\r\nright hand. The Lamb, Christ, takes it out of His hand. This book is seen to be\r\nsealed with seven seals, which Christ breaks in succession. This pictorial\r\npresentation of the book was doubtless chosen to indicate a revelation, since\r\nthe messages of God which He sent to us are written in material books. We have\r\nsome difficulty in picturing to ourselves the form and size of this little book\r\nand how it was sealed. But we know the significance of a seal. In order to read\r\nthe message of the book, the seals had to be broken. Such seems to be the\r\nsignificance of the seals and the breaking thereof. When Godbroke each of the\r\nfirst four seals, one of the living creatures shouted, &quot;Come.&quot; In\r\nanswer to this command there appeared in the vision the rider on a certain\r\ncolored horse. Thus at the breaking of the first four seals and at the command\r\nof the living creatures, four riders on four different horses of various colors\r\ncame forth. The question which immediately arises is: Are these horses and\r\nriders to be understood as symbols, or are they to be interpreted literally? A\r\nclue as to the proper answer seems to be found in an examination of the rider\r\non the fourth horse. He is called death. Hades follows after him. It is clear\r\nthat death is here used symbolically, for it is personified and thought of as\r\nan actual rider. And yet we know that death is not a person. From this fact we\r\nsee that this rider is a symbol. We have every reason to believe that the other\r\nthree are used in the same way. When we look at the facts of each case, we can\r\nsee how very appropriate each of these symbols is to set forth that which is\r\nexplained in the literal language accompanying the presentation of each symbol.<br>\r\n<br>\r\nI could continue through the Book of Revelation, calling attention to those\r\nthings that are put in symbolic language and those things that are to be taken\r\nliterally, but what has been mentioned is sufficient to let the reader know\r\nthatGoddoes use symbolic language in various portions of His Word. But we are\r\nnever to conclude that the presence of a symbol in a certain section requires\r\nthat we understand everything that is said in that connection is to be taken\r\nsymbolically.<br>\r\n<br>\r\nBut before leaving the Book of Revelation, I feel constrained to refer to the\r\ntwentieth chapter. There we are told that Christ will return to earth and reign\r\nfor a thousand years. This statement is frequently nullified by those who tell\r\nus that we are not to understand this statement as literal, since the Book of\r\nRevelation is highly figurative. Figurative language may appear in the same sentence\r\nwith a statement of a sober literal fact. One is to use common sense and look\r\nat the facts as they are presented in a certain passage in order to determine\r\nthe significance of the language employed. There is no reason for our doubting\r\nthat the assertion regarding our God's reigning a thousand years should be\r\ntaken literally. I therefore believe the statement and accept it at its face\r\nvalue.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nII.          Interpreting Symbolic Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Daniel chapter 7, we have a\r\nvery fine illustration of symbolic language. The prophet saw in the\r\nnight-visions the great sea which was at various times agitated by stormy\r\nwinds. When the water was first churned into a raging fury, there emerged from\r\nit and came upon the land a lion-like beast. At a subsequent time, when the water\r\nwas again agitated, there emerged a bear-like beast, which came upon the land\r\nand was master of that which he surveyed. A third time the water was churned\r\ninto a raging tempest. On this occasion there came forth a leopard-like beast,\r\nwhich came upon the land and did as its predecessors. On the next occasion when\r\nthe waters were agitated, another one that was horrible, terrible, and\r\ndifferent from all the rest came forth and exercised authority in place of its\r\npredecessor. He extended his boundaries to include the entire world and became\r\nmaster of all peoples, tribes, tongues, and languages. The account of these\r\nvisions is found in Daniel 7:1-8.<br>\r\n<br>\r\nWhen anyone reads this passage he is impressed with the fact that it is not a\r\ndescription of a literal occurrence. Lions as we know do not live in water.\r\nBears do go into water at times, but that is not their natural habitat.\r\nLeopards certainly do not live in water. The impression which the reading of\r\nthese verses makes upon one's mind is that this is not literal language.\r\nEvidently, then, it is figurative or symbolic. How are we to determine its\r\nmeaning? The answer is found in verses 17 and 23. &quot;These great beasts,\r\nwhich are four are four kings, that shall arise out of the earth.&quot; The\r\ninterpreting angel informed Daniel that the four beasts which he had seen in\r\nvision are four kings that arise out of the earth. These beasts cannot be\r\nliteral kings. The only way to understand this language is to interpret it as\r\nindicating that the beasts are used symbolically. God chose these animals to\r\nrepresent four different kings. But in verse 23 we learn that the fourth beast\r\nis likewise a symbol of a kingdom: <br>\r\n<br>\r\n&quot;Thus he said, The fourth beast shall be a fourth kingdom upon earth,\r\nwhich shall be diverse from all the kingdoms, and shall devour the whole earth,\r\nand shall tread it down and break it in pieces.&quot; We are logical in\r\nconcluding that all four of the beasts not only are symbols of kings, but also\r\nof kingdoms over which they reign.<br>\r\n<br>\r\nSince God has attached this special significance to a beast when it is used\r\nsymbolically, and since He is not the author of confusion, we may conclude\r\nthat, wherever a beast is used symbolically, it has this same significance. The\r\nimportance of our recognition of this principle is seen in the fact that, by\r\nthe great Protestant reformers, the beast of the Book of Revelation was\r\ninterpreted as being a symbol of the Roman Catholic church. We must admit that,\r\nduring medieval days, when the Roman Church enjoyed its hey-day, it did\r\nrelegate to itself certain political powers and would do so today if it had the\r\nauthority and opportunity. It was primarily an ecclesiasticism and not a civil\r\ngovernment. The beast of the Book of Revelation is a symbol of a civil\r\ngovernment which exists at the end time, and which is world-wide in its scope\r\nand grasp. When the reformers, therefore, interpreted this symbol as signifying\r\nthe Roman Catholic Church and system, it did violence to the truth and laid the\r\nfoundations for much misunderstanding of the Scriptures. This false\r\ninterpretation has been and is continuing to be the occasion of much confusion\r\nin the field of the study of prophecy. Let us therefore hold to the\r\nsignificance of a symbol which God assigns to it. <br>\r\n<br>\r\nA further illuminating reference will enable us to see the force of this\r\nprinciple. When God instituted the Supper at the conclusion of the passover on\r\nthe night of His betrayal, He gave to the elements, the loaf and the cup, a\r\nspecial significance. The loaf represents His body; the cup, His blood.\r\nRegardless of where those emblems are used in a Christian assembly, they have\r\nthe same significance\u2014although various shades of ideas may be read into the\r\nlanguage of the Saviour. This memorial supper has the same and everlasting\r\nsignificance wherever it is observed. <br>\r\n<br>\r\nLet us, as we study the Word of God, never consider any passage as figurative\r\nunless the facts of the context demand such an interpretation. Let us also\r\nrecognize the various figures of speech that are used. We are to bear in mind\r\nconstantly that no language is to be understood as symbolic unless the facts of\r\nthe context thus indicate. When we find such symbols, let us seek for the\r\ndivine interpretation of them, and never read into the record something that is\r\nnot found in the inspired text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE PARABLE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AT THIS time let us study <i>parables<\/i>\r\nas they appear in the Scriptures. In the Old Testament a crisp, terse saying\r\nwas called a parable. The Proverbs of Solomon are called parables. An\r\nexamination of this portion of the Word of God shows that couplets constitute\r\nthe basis for this type of revelation. In the New Testament the term rendered <i>parable<\/i>\r\ncomes from two words which mean <i>beside<\/i> and <i>to throw down or place.<\/i>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A<b> parable<\/b>, according to\r\nthe <b>etymology<\/b> of this word, is therefore <b>the laying down of some known\r\nor acknowledged fact, principle, or truth beside that which is unknown. The\r\nobject in doing this was to institute a comparison in order that one might\r\ndeduct the unknown from the known.<br>\r\n<\/b><br>\r\nGenerally speaking, <b>the parables<\/b> are of such a nature that <b>only ONE\r\npoint was in view<\/b>. They are <b>like figures of speech<\/b>. For instance,\r\nshould I use a metaphor in stating, &quot;He was a lion in the fight,&quot; I\r\nwould be making a comparison between some person of whom I was speaking and a\r\nlion. There would be only one point, however, that would be common to the\r\nperson and the lion. The lion is recognized as the king of beasts and is\r\nthought of as being able to conquer the rest, or rule over them. Thus by this\r\nmetaphor I would mean that the one of whom I spoke had been a victor on account\r\nof his strength and power over his opponents. Someone has said that                <b>a\r\nparable is simply an extended metaphor<\/b>. This is true and must be\r\nacknowledged as such. But in recognizing the <b>kinship between a metaphor and\r\na parable<\/b>, let us not go to the extreme and think of a<b> parable <\/b>as an<b>\r\nallegory<\/b>. This latter type of language is the use of certain story\r\nmaterial\u2014either fact or fiction\u2014that is presented in order to carry along a <b>spiritual\r\nlesson<\/b>. The facts are stated, or the story is told. But it is <b>not the\r\npurpose<\/b> of the speaker or writer to bring into <b>sharp focus<\/b> the\r\nthing's that he is saying. On the contrary, it is his desire to lead his\r\nhearers or readers to see some <b>great fundamental principle<\/b> which runs\r\nalong <b>parallel with his story<\/b>, and which is obvious. If I should speak\r\nin geometrical terms, I would say that <b>a parable is like two circles that\r\nare tangent<\/b>. It is for us to find that one idea and not try to make the\r\nillustration go &quot;on all fours.&quot; This is the general rule for a\r\nparable; there are, however, in certain contexts parables that are intended to\r\ndeal with more than one point. But each one must be studied in the light of the\r\nfacts as they are presented in the text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An Examination Of Certain\r\nParables<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Our\r\nChrist concluded His Sermon on the Mount (Matt., chaps. 5,6, and 7) by giving\r\nus a parable of two builders who erected houses, but upon different\r\nfoundations. In this parable God likened the one who hears His words and obeys\r\nthem to the person who is wise and discreet, and who, when he builds a house,\r\ndigs down deep to the rock, lays the foundation upon it, and upon this erects\r\nhis building. When the rains descend, the winds blow, and the floods come, they\r\nbeat upon this house; but it stands, because of the fact that it has a firm\r\nfoundation upon which it is well-located and built. On the other hand, the one\r\nwho hears His message of love, but rejects it, refusing to accept it and to\r\nconform his life thereto, is like the foolish man who built a house upon the\r\nsand. When the rains began to fall, the wind to blow, and the floods to beat\r\nupon that house, it falls, because it has no foundation. Thus in this pictorial\r\nway, our God compared those who hear, and who heed His teaching and those who\r\nhear, but who refuse to be obedient to His instructions, to the two different\r\nbuilders. They show their wisdom or their lack of understanding by the kind of\r\nfoundation upon which they build, the firm foundation or the one that is only\r\nshifting sand. The person who hears and heeds the teaching of God is the one\r\nwho builds his house for eternity; but the one who builds upon the sand suffers\r\neternal loss.<br>\r\n<br>\r\nWe can see the one main point, therefore, that is illustrated by the parable.\r\nFor us to try to find some hidden, spiritual, or mysterious meaning and read\r\nthat into the text would be to do violence to the Word of God.<br>\r\n<br>\r\nLet us look at another parable. In Matthew 13:31,32 we have the parable of the\r\nmustard seed. Christ stated it thus: &quot;The kingdom of heaven is like unto a\r\ngrain of mustard seed, which a man took, and sowed in his field: 32 which\r\nindeed is less than all seeds; but when it is grown, it is greater than the\r\nherbs, and becometh a tree, so that the birds of the heaven come and lodge in\r\nthe branches thereof.&quot; That which Christ called the kingdom of heaven, He\r\ncompared to a certain grain of mustard seed which a man took and sowed in his\r\nfield, and which indeed developed into an abnormal plant, a tree. In this\r\nthirteenth chapter of Matthew God was presenting the teaching regarding the\r\nkingdom of heaven by the use of these various parables, each of which presents\r\nsome one or more phases of this great kingdom of heaven. In this parable He\r\nsaid that the kingdom is like a grain of mustard seed, which is the smallest of\r\nall seeds, which a man planted in his field, and which developed into this\r\nabnormal growth, becoming a tree in which the birds of the heavens came and\r\nfound lodgment. It is clear that God was not talking about just any mustard\r\nseed, but a specific one, which a certain man planted and which developed\r\nabnormally. This growth, then, of the plant from such a small beginning into\r\nthis great tree sets forth some one characteristic of the kingdom of heaven.<br>\r\n<br>\r\nChrist spoke about this institution which He called the kingdom of heaven and\r\ncompared it to the reign of God upon the earth. Kings obtain the right to rule\r\nover certain territory, that is, over the subjects, the people who live within\r\nthe limits of the kingdom. John the Baptist announced that the kingdom of\r\nheaven, or kingdom of God, had come to hand. Christ sounded the same note. The\r\nTwelve, when they went forth on the limited, or restricted mission in Galilee,\r\nproclaimed the same message. During the last six months of our God's ministry\r\nthe Seventy in Judea proclaimed the same message. Upon the authority of all\r\nthese witnesses we cannot believe otherwise than that which is known as the\r\nkingdom of heaven, or the reign of heaven, had come near. When we read further\r\nin the second chapter of Acts, we see that this kingdom was established when\r\nthe Holy Spirit came and inspired the Apostles to speak the message of truth\r\nand to lay the foundations upon which the church of God is built. Before\r\nPentecost, we read of the kingdom as being in the future (Matt.16:18); after\r\nthat memorable day, we read of it as being in existence (Acts 8:12; 20:25;\r\n28:31). These facts point positively in the direction that the kingdom which\r\nwas announced by John, the Saviour, the Twelve, and the Seventy was established\r\non the first Pentecost after the resurrection of Christ. It exists through this\r\nage. During the Tribulation God will purge out all the tares, the wicked ones,\r\nfrom it and will take the kingdom over. (Ed note: If the reader is interested\r\nin a study of the Parables of the Kingdom, we suggest that he read <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page318.html\" target=\"_blank\"><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>biblicalresearch.info\/page318\r\n<\/span><\/a><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>). Then will be fulfilled the prophecy that &quot;the kingdom of\r\nthe world has become the kingdom of our God and of his Christ&quot; (Rev.\r\n11:15). But in the parable of the mustard seed the phenomenal development of\r\nthe kingdom into a super growth is the one feature about the kingdom which God foretold.\r\nPersonally, I am convinced that this was fulfilled by the so-called conversion\r\nof Constantine the Great, who forcibly imposed Christianity upon the Roman\r\nEmpire. There was a growth and an expansion of the kingdom of God into one\r\ngreat politico-religious octopus. The seeds were sown for the development of a corrupt\r\necclesiasticism, which has borne fruit throughout the Dark Ages and even to the\r\npresent time.<br>\r\n<br>\r\nIn Matthew 13:33 Christ spoke a parable, comparing the kingdom of heaven\r\n&quot;unto leaven, which a woman took and hid in three measures of meal, till\r\nit was all leavened.&quot; Here again we have one outstanding point which is\r\ncommon to the kingdom of heaven, and which is common to the fact related in the\r\nparable. The comparison brings out another feature of the kingdom of heaven.\r\nAccording to the statement of God, a certain woman took leaven and inserted it\r\ninto three measures of meal. This leaven grew and developed until it permeated\r\nall the meal. Why God said three measures, no one can tell. Of course\r\nconjectures and surmises may be in order; but in the absence of positive proof\r\nno one can be dogmatic. The three measures of meal may have been put into one\r\nvessel. Then the woman inserted leaven into the meal, and it continued to work\r\nand foment until it affected the entire lot of meal. It is clear that this is a\r\nparable, and that leaven here is symbolic of something\u2014of some power or force\r\nthat permeates the entire portion of the meal. By an examination of all the\r\ninstances in the New Testament where the word, leaven, is used symbolically, it\r\nis seen to signify something evil. The presumption therefore is that it has the\r\nsame significance here, unless there is something in the context contrary to\r\nthis thought, or unless there is evidence in some other passage that\r\ncontradicts such an idea. One will look in vain for any such negative evidence.\r\nIn the preceding parable at which we have just looked, we see that the kingdom\r\nof heaven would take on an abnormal growth\u2014something contrary to nature.\r\nAnything that is beyond the normal may excite our curiosity. The fact that the\r\nleaven permeates all the meal indicates something that at least is in harmony\r\nwith that in the preceding verses, which is abnormal.<br>\r\n<br>\r\nThis thought is in perfect agreement with the interpretation that leaven\r\nsymbolizes something evil in other places and doubtless also in this place.\r\nLooking at the facts as just presented, we have a right to believe that leaven\r\nhere is a symbol of something evil.<br>\r\n<br>\r\nThe woman is the one who inserts the leaven into the meal. The leaven being\r\nsymbolic, we have a right to believe that the woman likewise is a symbol. It is\r\nshe who introduces, this leaven into the meal. In other places where we see a\r\nwoman used symbolically, she always represents some kind of ecclesiasticism. A\r\npure, virtuous woman signifies the true church of God; whereas a woman who is a\r\nharlot represents a false religious system. These facts lead us to believe that\r\nthe woman in this instance represents the false ecclesiasticism which developed\r\nin the Middle Ages, and which injected some leavening, evil influence into the\r\nkingdom of heaven that corrupted it. We shall not be far wrong if we conclude\r\nthat the leaven which she introduced into the meal was nothing but false,\r\ncorrupt teachings, doctrines and practices; since the teachings of the\r\nPharisees and Sadducees were called by the Saviour &quot;the leaven of the\r\nPharisees.&quot;<br>\r\n<br>\r\nWithout doubt the explanation given of the parable of the grain of mustard seed\r\nand the leaven deposited by the woman in the three measures of meal is beyond\r\ncontroversy. We have seen that each parable had one central thought to present.\r\nThere was therefore one point of contact between the parable and the truth to\r\nbe taught. But, when we look at the parable of the sower, we see that there are\r\na number of points which the Saviour brought, together in this one parable. One\r\nshould read Matthew 13:1-23. In substance the parable is this; The sower went\r\nforth to sow seed. As he did this, some of the seed fell upon the side of the\r\nroad. The birds immediately came and devoured the seed. Other seed fell upon the\r\nrocky soil where there was little earth. Forthwith this seed sprang up into\r\nplants; but when the sun became hot and scorching, it withered and died because\r\nit did not have depth of soil in which it was growing. Moreover, there were\r\nother seeds that fell among thorns. These sprang up and developed into plants,\r\nbut the thorns choked out these plants so that they did not bring forth any\r\nfruit to perfection. There was still other seed which fell upon good soil, and\r\nwhich brought forth fruit\u2014some thirty, some sixty, and some a hundred fold. Christ\r\nexplained this parable, saying that the seed which fell upon the wayside soil\r\nrepresent the Word of God as it is preached, and as it falls upon the hearts of\r\npeople who are indifferent, and who are not interested. They therefore do not\r\nreceive the Word\u2014just like the seed that falls upon the hard, roadside soil.\r\nThe devil immediately comes and snatches this Word away from the heart lest\r\nhaply the one thus having heard should believe and be saved. The seed falling\r\nupon rocky soil represents those who hear the gospel message and who embrace it\r\nmost enthusiastically. But they have little stability of purpose of heart. When\r\ntherefore conditions become somewhat trying, and not so favorable as at first,\r\nthey fall away, which fact shows that there is no real spiritual life in this\r\ngroup of people. The seed falling among thorns represents those who hear the\r\nWord, who endure for a while, but who become offended at the delay of the\r\nmaterializing of the promise of God and become engrossed with the cares of life\r\nand its pleasures. Thus the Word and all evidence of spiritual life is choked\r\nout so that they do not bring forth any fruit whatsoever. All three of the\r\nclasses thus enumerated are those who hear, but in whom the Word does not find\r\ndeep and abiding lodgment, and who do not bring forth any fruit for the kingdom\r\nof God.<br>\r\n<br>\r\nOn the other hand, those seeds which fall in good ground represent those who\r\nhave faith, who surrender their lives to God, and who accept Christ. The new\r\nlife is imparted. They are strengthened by the Spirit of God and bring forth\r\ndifferent amounts of fruit\u2014some thirty fold, some sixty fold, while others\r\nproduce one hundred fold.<br>\r\n<br>\r\nIt is clear from the way God spoke of the four different types of soil upon\r\nwhich the seed falls and His explanation of the seed falling upon these\r\ndifferent kinds of soil show beyond a peradventure that these details stood out\r\nclearly in the Saviour's mind, and that He wanted us to see them and to\r\nunderstand that there are the four points of contact between the parable and\r\nthe kingdom of God, to which He wished to direct our attention.<br>\r\n<br>\r\nOther parables might be given, but these are sufficient to stimulate in us a\r\ndesire to interpret the parables and <b>to be cautious<\/b>, <b>observing the\r\nbasic laws involved in parables<\/b>. A <b>failure<\/b> to recognize these <b>general\r\nprinciples<\/b> has proved to be a fruitful source for <b>untold guessing<\/b>, <b>speculation<\/b>,\r\nand <b>wild theorizing<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The Purpose Of A Parable<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Though some of the Old Testament\r\nprophets occasionally did use a parable, our God is the one who used them so\r\nvery much. Evidently there was a reason for His adopting this method of\r\ninstruction. Why did Christ employ the parabolic method in instructing people?\r\nOn many occasions He spoke in the simplest language, putting His message in\r\nsuch a way that the humblest and most under-privileged people, educationally\r\nspeaking, could understand what He had to say. A survey of the Gospel records\r\nshows that that was the principle He followed as a general rule. On many\r\noccasions He spoke in parables. Why, do you suppose, did He change His method\r\non certain occasions? Evidently there was a reason.<br>\r\n<br>\r\nWe have been told that <b>an old Chinese proverb declares that one picture is\r\nworth ten thousand words<\/b>. This possibility is no exaggeration. In many\r\ninstances a picture can convey a clearer idea to a person than possibly twice,\r\nor several times that number of words. We think in terms of our experiences and\r\nthe things with which we are acquainted. The one who can clothe his ideas in\r\nlanguage that is familiar to his hearers will be better able to teach them. <b>Parables\r\nare illustrations<\/b>. Someone has said that illustrations are to a sermon what\r\nwindows are to a house\u2014they admit light to it. Every well-chosen and presented\r\nillustration in the sermon lets a flood of intellectual light into the hearts\r\nand minds of the hearers. We have every reason to believe that Christ adopted\r\nthe parabolic method of instruction in order that those people who wished\r\ntruth, and who were under-privileged from an educational standpoint, might see\r\nthe truth, accept it, and be saved. A study of all the parables that are\r\nrecorded in the Gospels will lead one to that   conclusion. To the one,\r\ntherefore, who is honest, sincere, and unbiased in his attitude toward the\r\ntruth, <b>the parables chosen by our God become most illuminating and\r\ninstructive.<br>\r\n<\/b><br>\r\nBut <b>all people do not want truth<\/b>. All too many become <b>confirmed in\r\ntheir own ways<\/b> <b>of thinking<\/b> and find it most difficult to lay aside\r\ntheir prejudices and preconceptions in order that they might receive the truth.\r\nFor all such people who were <b>in the audiences of our God on special\r\noccasions, Christ used the parabolic method.<\/b> This fact is seen in the\r\nfollowing quotation: &quot;And the disciples came, and said unto him, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Why\r\nspeakest thou unto them in parables<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>? 11 And he answered and said\r\nunto them, <b>Unto you it is given to know the mysteries of the kingdom of\r\nheaven, but to them it is not given<\/b>. 12 For whoever hath to him shall be\r\ngiven, and he shall have abundance: but whosoever hath not, from him shall be\r\ntaken away even that which he hath. 13 Therefore speak I to them in parables;\r\nbecause seeing they see not, and hearing they hear not, neither do they understand,\r\n14 And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing\r\nye shall hear, and shall in no wise understand; And seeing ye shall see, and\r\nshall in no wise perceive: 15 For this people's heart is waxed gross, And their\r\nears are dull of hearing, and their eyes they have closed; Lest haply they\r\nshould perceive with their eyes, And hear with their ears, And understand with\r\ntheir heart, And should turn again, and I should heal them. 16 But blessed are\r\nyour eyes, for they see; and your ears, for they hear. 17 For verily I say unto\r\nyou, that many prophets and righteous men desired to see the things which ye\r\nsee, and saw them not; and to hear the things which ye hear, and heard them\r\nnot&quot; (<b>Matt. 18:10-17<\/b>). <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>From this quotation it is abundantly evident that Christ did speak\r\nin parables in order that those who did not want the truth, who had a bias\r\nagainst it, and who would not accept it, might not see it. Why did He not want\r\nthem to have the truth? Another statement which He made might throw light upon\r\nthis question. God said to His disciples, ''Give not that which is holy to the\r\ndogs, neither cast ye your pearls before swine.&quot; There are people whose\r\nattitude, from the spiritual standpoint, immediately puts them in the class of\r\ndogs and hogs. We may conclude that whenever Christ saw people of that nature\r\nin His audience, He adopted the parabolic form so that they could not take the\r\ngems\u2014sparkling, brilliant rubies and diamonds of truth\u2014and tread them down\r\nunder their feet. Hence, on the occasion when Christ spoke the parables\r\nrecorded in Matthew, chapter 13, we are logical in concluding that there were\r\npeople in the audience who would not receive His message, but who were there to\r\ncarp and to criticize. Having such an unholy bias, they were unable to take a\r\nhold of these marvelous truths. All they could do was to distort them and use\r\nthem against God.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In view of all the facts discussed above, and especially of those\r\nconnected with the parable of the sower, we have every reason to believe that\r\none's attitude toward truth and toward Christ will put him into one of the four\r\nclasses which are represented by the four different types of soil mentioned in\r\nthe parable of the sower. Does this statement then, one may ask, assume that\r\nthere may be a person who naturally falls into the class represented by the\r\nseed falling on the wayside soil, but who, by his attitude toward the truth, is\r\ntaken from that class and is placed in the fourth group that brings forth an\r\nabundant harvest? Yes, it means that. Are we therefore to assume that all have\r\nthe same capacity and are on an equal footing by birth and by environment? No;\r\nwe are not to arrive at such an erroneous conclusion. This is contrary to\r\nfacts. But we learn that where sin abounds, grace does much more abound (Rom.\r\n5:20). Anyone who will accept truth and receive the Saviour, coming to Him,\r\nshall in no wise be cast out.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> is an\r\nimportant type of speech. The Bible student especially cannot afford to neglect\r\nthe study of this method of speaking, for it appears at various places in the\r\nScriptures. The one who does not recognize this figure will be at a loss in\r\nmany instances. He therefore will, as a consequence, miss the meaning of the\r\ngiven passage. Literally, the word <\/span><i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>allegory<\/span><\/i><span style='font-size:\r\n12.0pt;font-family:\"Verdana\",sans-serif'> means to <i>speak another thing.<\/i>\r\nA person speaks of a given matter or relates certain details concerning it, but\r\nhe has an entirely different meaning in view. This type of language is common,\r\nnot only to the Scriptures, but also to human language and thought in all parts\r\nof the world.<br>\r\n<br>\r\nPossibly the greatest allegory that was ever written in the English language is\r\nBunyan's <i>Pilgrim's Progress.<\/i> Everyone who is acquainted with it knows\r\nthat he spoke one thing as if he were simply talking about certain actual\r\nfacts, localities, people, circumstances, and conditions. At the same time he\r\ndid not intend to be understood as speaking solely of them; but he composed his\r\nstory in such a way that it was evident there was running parallel with his\r\naccount a deep spiritual meaning. There are other excellent allegories in the\r\nEnglish language, as well as in other tongues.<br>\r\n<br>\r\nThe allegorical method of Origen, one of the early Christian Fathers, and of\r\nmany others have done untold damage to the cause of Christ and the cause of\r\ntrue Christianity. Those of the Alexandrian school of thought and\r\ninterpretation, together with Origen, maintained that the literal meaning of\r\nthe Scriptures was not the important thing. What they narrated, according to\r\nthem, was given to convey a deeper, or spiritual, hidden meaning. Practically,\r\neverything in the Scriptures was thrown into this category. To them the\r\nScriptures said one thing, but meant something entirely different.<br>\r\n<br>\r\nThis allegorical method of interpreting the Scriptures is indeed a vicious and\r\ndangerous method to adopt. Frequently, we speak of it as spiritualizing the\r\nScriptures. Instead of thinking of it as &quot;spiritualizing&quot; the\r\nScriptures, I would rather speak of it as &quot;evaporating&quot; the Word.\r\nAccording to the golden rule of interpretation we are to take everything at its\r\nprimary, ordinary, usual, literal meaning unless the facts of the immediate\r\ncontext, studied in the light of related passages and axiomatic and fundamental\r\ntruths, indicate clearly otherwise. We are never to say that a passage is\r\nallegorical unless the facts are quite positive in that direction. Only under\r\nsuch conditions are we permitted to think of a passage as allegorical.<br>\r\n<br>\r\nSomeone has said that an allegory is an extended metaphor. That is true. But we\r\nmust recognize the truth that an allegory is a special metaphor. It is a story\r\nor narration that is told in such a way that the reader or the hearer can get\r\nthe lesson intended to be conveyed. A parable is the laying down of a known\r\ntruth, or that which is recognized as true, beside an unknown factor in order\r\nto bring out the unknown truth. Parables usually have sufficient data to enable\r\none to recognize them as this type of speech.<br>\r\n<br>\r\nLet us look at a few allegories in order that we may be able to recognize one\r\nwhen we see it and be able to interpret it properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nVine<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Psalm 80:8-16 the\r\nwriter declared that God went down into Egypt, procured a vine there, came\r\nback, drove the nations in Canaan out of it, and planted this vine in their\r\nland. Thus planted in this locality, it grew and developed in a marvelous\r\nmanner, sending its branches unto the sea and its roots unto the River. After\r\nthe vine thus grew, God broke down the walls around it. Those who passed by\r\nplucked it. Then the boar from out of the woods ravaged it, and the wild beasts\r\nof the field fed upon it. Following this description is an earnest prayer that\r\nGod would turn and would have mercy upon this vine of His planting. When a\r\nperson takes the entire Psalm into consideration and sees that it is a\r\nprediction concerning the last generation of Israel that will he scattered\r\namong the nations, when he recognizes it as their prayer to God to come and to\r\ndeliver them from their evil case, when he remembers the history of Jacob and\r\nof his descending into Egypt and his posterity's growing into a nation, and\r\nwhen he remembers all of the events connected with the deliverance at the time\r\nof the Exodus, he sees instantly that this is an allegory. While the psalmist\r\nspoke as if he were talking of a literal vine, at the same time the context shows\r\nthat he did not mean a literal vine, but that he was speaking of literal\r\nIsrael. Having all these facts in mind, he understands that this is an\r\nallegory.<br>\r\n<br>\r\nGod drove out the nations of Canaan and established His Chosen People in that\r\nland, which He gave to them for a perpetual inheritance. On account of their\r\ndisobedience <span style='color:black'>God<\/span>broke down the barriers\r\nprotecting His people and allowed various nations who are represented as wiid\r\nbeasts to come in and tread down this vine and destroy it. But the time will\r\ncome when Israel will see her predicament and call upon God for deliverance.\r\nWhen she does, Messiah will come.<br>\r\n<br>\r\nIn connection with Psalm 80, one should study such passages as Isaiah 5:1-7;\r\n27:2-6, and Matthew 21:33-46. The scriptures here referred to are the outgrowth\r\nof the original allegory found in Psalm 80. These must therefore be studied in\r\nthe light of the original passage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ecclesiastes 12:1-8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In this famous\r\npassage the wise man urged young people to remember their Creator in the days\r\nof their youth, before the evil time would draw near, when they would not have\r\nany pleasure in Spiritual and eternal things. They should, he said, do this\r\n&quot;before the sun, and the light, and the moon, and the stars, are darkened,\r\nand the clouds return after the rain; 3 in the day when the keepers of the\r\nhouse shall tremble, and the strong men shall bow themselves, and the grinders\r\ncease because they are few, and those that look out of the windows shall be\r\ndarkened, 4 and the doors shall be shut in the street; when the sound of the\r\ngrinding is low, and one shall rise up at the voice of a bird, and all the\r\ndaughters of music shall be brought low.&quot; This language certainly is not\r\nliteral. It is introduced in such a way that it is not to be recognized as\r\nsimply a metaphor or a parable. The writer said one thing, but it is evident\r\nthat he has a meaning running parallel with what he actually and literally\r\nsays. The facts of the context indicate that this is true.<br>\r\n<br>\r\nThis passage has been interpreted as a prediction concerning the judgment day,\r\nor what we premillenarians call the great Tribulation Period, when God's\r\njudgments are brought upon the world. Of course, when a person takes in the\r\nentire trend of thought, he can make that idea fit into this context. But that\r\nis not the normal meaning. Again, there are those who interpret this as a\r\nreference to the day of death, which is thought of as a gathering storm that\r\ncomes and takes the life of a person in old age. There are elements in the\r\npassage that seem to favor this interpretation. And yet there are still others\r\nwho interpret this allegory as a reference to the coming of the late winter or\r\nearly spring in Palestine, which often proves fatal to the infirm and weak. The\r\nfacts may be twisted to yield such an idea. Again, there are those who think of\r\nit as a warning against old age. This certainly cannot be true; for the\r\nrighteous, when they reach a ripe old age, are represented in such passages as\r\nPsalm 92:12-14 and Proverbs 16:31 as being in a glorious condition.<br>\r\n<br>\r\nThe suggestion has been made, with good reason, that this allegory presents a\r\nsensual old man who has spent his life in the gratification of the flesh, and\r\nwho is approaching the inevitable hour of passing out of this life. The human\r\nbody is represented in this allegory as a house in which the man lives. The\r\nkeepers are probably the arms; the strong men are the legs; the grinders that\r\ncease are the teeth; those that look out of the windows are the eyes; and the\r\ndoors possibly are the mouth and ears. Generally speaking, this seems to be the\r\nconsensus of opinion of the best commentators.<br>\r\n<br>\r\nThus the young person is urged to remember God, to come to Him and to give his\r\nlife and all that he is to <span style='color:black'>God<\/span>in youth and to\r\nserve God throughout life to the end of the same. Such a one who does this is\r\nindeed wise. The one who fails to do this must inevitably meet the condition\r\nwhich is here mentioned, and against which one is warned.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Allegories Used By\r\nEzekiel<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The prophet Ezekiel\r\nwas very fond of the use of allegories. For instance, &quot;chapter 16 contains\r\nan allegorical history of Israel, representing, by way of narrative, prophecy,\r\nand promise, the past, present, and future relations of God to the Chosen\r\nPeople, and maintaining throughout the general figure of the marriage\r\nrelation.&quot; In similar imagery found in chapter 23, the prophet represented\r\nthe idolatries of both the northern and the southern kingdoms, the capitals of\r\nwhich were Samaria and Jerusalem. Though these are allegorical representations,\r\nthe meaning of the prophet is very clear. In chapter 15 Israel is represented\r\nunder the allegorical picture of the wood of the vine-tree, or grapevine, which\r\nis unprofitable at its best for lumber or manufacturing purposes. But after it\r\nhas been burnt and snatched from the fire, it is of less value than ordinarily.\r\nThus <span style='color:black'>God <\/span>pictorially represented Israel's\r\nunprofitableness in His sight. The imagery in 19:10-14 is practically the same\r\nwith little changes. In 19:1-9 the allegory of the lioness and her whelps is\r\npresented. Again we see the same method of language employed by the prophet in\r\nchapter 31 in his prediction concerning Assyria.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nGood Shepherd And The Fold<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In John, chapter 9,\r\nappears a record of our <span style='color:black'>God<\/span>'s healing a blind\r\nman, whom the Jews had excommunicated from the synagogue. The Pharisees became\r\nbitterly angered by our <span style='color:black'>God<\/span>'s performing this\r\nmiracle. In discussing this situation, <span style='color:black'>Christ<\/span>\r\nsaid that He had come into the world that they who see not might see, and that\r\nthose who see might become blind. This saying called forth a retort from the\r\nPharisees in the form of the following exchange of words: &quot;Are we also\r\nblind? <span style='color:black'>Christ<\/span> said unto them, If ye were\r\nblind, ye would have no sin: but now ye say, We see: your sin remaineth&quot;\r\n(John 9:39-41). This situation was the occasion of our <span style='color:black'>God<\/span>'s\r\nspeaking the allegory of the Good Shepherd and the fold of the sheep.<br>\r\n<br>\r\nOur <span style='color:black'>God<\/span> declared that those who do not enter\r\nby the door, but climb up some other way, are thieves and robbers. But the one\r\nthat enters by the door is the shepherd of the sheep. To him the porter opens.\r\nSuch a one goes in, calls forth his sheep, puts them forth, and goes before\r\nthem, leading them to green pastures and to still waters. This language, spoken\r\nunder the conditions set forth in chapter 9 and as an outgrowth of that which\r\nhad just occurred, is obviously not to be taken literally, but is a story that\r\nis used to illustrate great and fundamental truths. As we learn from reading\r\nthe first eighteen verses of John, chapter 10, <span style='color:black'>Christ<\/span>\r\nwas and is the Good Shepherd. To him the porter, John the Baptist, opened. He\r\nwent into the fold of Israel to call forth all of those who were His own. Those\r\nwho constituted His own are none other than those who hunger and thirst after\r\nrighteousness, and who receive the truth when it is presented to them. In other\r\nwords, the fold of which <span style='color:black'>Christ<\/span> was speaking\r\nwas the Jewish nation. His sheep were the truth lovers who accept <span\r\nstyle='color:black'>Christ<\/span> and His salvation. He leads them forth from\r\nJudaism into another fold, that of His own.<br>\r\n<br>\r\n<span style='color:black'>Christ<\/span> declared clearly that He had other\r\nsheep that were not of the Jewish fold, that He would bring them and put them\r\ntogether, and that there would be one flock, one shepherd, and one fold. Of\r\ncourse this language is a reference to the honest truth-seeking Gentiles who\r\nhunger and thirst after God, and who accept the truth when it is given to them.\r\nThus this marvelous presentation of truth is very forceful and vivid. <br>\r\n<br>\r\nIn connection with the thought of our <span style='color:black'>God<\/span>'s being\r\nthe Good Shepherd, one should read and study such passages as Jeremiah 23:1-4.\r\nWhen this scripture, however, is studied in its context, it is seen that it\r\nrefers to the regathering of the honest, conscientious, truth seekers among the\r\nJews into the great fold of Israel of the millennial kingdom of our <span\r\nstyle='color:black'>God<\/span>. The same thought is presented in Ezekiel,\r\nchapter 34. Our <span style='color:black'>God<\/span>, as the Good Shepherd who\r\nlays down His life for the sheep is set forth in such a passage as Zechariah\r\n11:4-14.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of Hagar\r\nAnd Sarah<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Galatians 4:21-31\r\nthe Apostle Paul gave us the famous allegory of Hagar and Sarah. Hagar, the\r\nbondwoman, signifies in this comparison the old covenant, which pictorially\r\npresented Jerusalem in her bondage and slavery. On the other hand, Sarah, the\r\nfree-woman, stood for the new covenant which answers to the Jerusalem which is\r\nfrom above, that is, the new Jerusalem, which will come down out of heaven when\r\nChrist returns to this earth and sets up His millennial kingdom. (We must not\r\nconfound the Jerusalem from above here mentioned with the new Jerusalem\r\ndescribed in Revelation, chapter 21. This latter one is the eternal Jerusalem,\r\nthat comes down out of the eternal heavens and rests upon the eternal earth.)<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe one born according to the flesh, answers to those Jews who were then in the\r\nbondage of sin and in the grip of a dead legalism. Isaac, the child of promise,\r\nanswers to those who are Christians, and who are enjoying the freedom with\r\nwhich Christ has made us free. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe child after the flesh, persecuted Isaac. This fact answers to, or typified,\r\nthe persecution of the believers by the legalists. The instruction which God\r\ngave to Abraham was that he should cast out the bondwoman with her son in order\r\nthat the freewoman with the child of promise might enjoy the privileges which\r\nwere theirs by divine grace. This fact answers to the exhortation for the\r\nchildren of the free-woman not to become again entangled in the yoke of\r\nbondage. These analogies are pointed out and are very clear. It is to be noted\r\nthat the Apostle stated specifically that the argument which he was making was\r\nan allegory. This constituted an argumentum ad hominem. By this type of\r\nreasoning the Apostle showed the absurdity of those legalists who were trying\r\nto force the yoke of the law upon the believers in Christ.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nWarrior<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>In Ephesians 6:10-20 the Apostle introduced\r\nhis famous allegory of the Roman soldier who was armed that he might make an\r\noffensive attack against his enemy. Thus the Apostle spoke of a soldier with\r\nthe various pieces of his armament and of his fighting to the finish. But in\r\nthe connection in which the Apostle used this language, a person sees instantly\r\nand cleariy that he was not talking about literal warfare; but that he was\r\nspeaking of a spiritual conflict which the child of God has daily. Obviously\r\nthe Apostle, in this passage, was speaking of the spiritual conflict that\r\nbelievers have daily as they fight against the powers of Satan and sin.<br>\r\n<br>\r\nThere are numbers of other allegories that are presented in the Scriptures. But\r\nthese suffice to call our attention to their general use. Of course, the\r\ngreatest allegory that is to be found in the Scriptures is that of the Song of\r\nSolomon. There is however quite a bit of controversy as to its significance.\r\nThe Jews, for instance, say that it represents Messiah in His relation to\r\nIsrael. Many Christians, on the other hand, see in this marvelous hymn\r\nreference to Messiah in His relation to the church\u2014the body of believers. There\r\nare others, however, who see the relationship that exists between Christ and\r\nthe individual Christian set forth by this book. There are objections to all of\r\nthese interpretations. Some, on the other hand, see in this pictorial\r\nrepresentation the divine setting forth of true love between a young man and\r\nhis beloved and puts love on a high and holy plane.<br>\r\n<br>\r\nIt is impossible for one to be dogmatic as to the meaning of this great\r\nallegory. It is altogether possible that there may be an element of truth in\r\neach one of the interpretations just mentioned. In view of the uncertainty let\r\nus hold ourselves in a firm reserve and not become dogmatic where the\r\nScriptures do not warrant such a positive attitude.<br>\r\n<br>\r\nMay we see, because of this little study in allegories, how to interpret them and\r\nthus discover the lesson that the Holy Spirit had in giving us teaching in this\r\nform. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nSIMILE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN ALL languages there are\r\nvarious figures of speech which are characteristic of all developed peoples. We\r\nare told by the ancient Chinese proverb that one picture is worth ten thousand\r\nwords. In other words, a person can get a clearer idea of an object if a\r\npicture is shown than he can from a lengthy verbal description of it. Both the\r\nancient and the modern peoples have introduced figures of speech in their\r\nlanguages in order to make the thought more vivid and to make their narration\r\nmore intelligible and accurate. Naturally, then, the simile was doubtless one\r\nof the first figures used. As its name implies, a simile is that figure by\r\nwhich a comparison in its simplest form is presented. We shall in this short\r\nstudy notice a few instances of this figure of speech, taking an example here\r\nand there\u2014though the Bible is full of them.<br>\r\n<br>\r\nThere appears a most beautiful, vivid, and graphic simile in Isaiah 55:10,11:<br>\r\n&quot;For as the rain cometh down and the snow from heaven, and returneth not\r\nthither, but watereth the earth, and maketh it bring forth and bud, and giveth\r\nseed to the sower and bread to the eater; so shall my word be that goeth forth\r\nout of my mouth: it shall not return unto me void, but it shall accomplish that\r\nwhich I please, and it shall prosper in the thing whereto I sent it.&quot;\r\nThere is hardly a place upon the face of the globe where the people are not\r\nacquainted with the falling of the rain and the coming of the snow. Of course,\r\naround the equator, people do not see snow except in the high mountains. Even\r\nin the desert the rains fall at times. Hence Isaiah's comparison was indeed\r\nquite apt and vigorous. As the rain and snow fall to the earth and put moisture\r\nin the soil, that makes possible the growing of crops, so God's Word which\r\ncomes down from heaven to man is the spiritual moisture that is necessary for\r\nthe production of a spiritual crop in the life of those who receive it. All the\r\nmoisture that comes serves a definite, specific purpose. So it is with the Word\r\nof God which comes from heaven to as, falling upon the human heart. For\r\ninstance, the Apostle Paul, in speaking of the gospel, said that it is the\r\npower of God unto salvation to him that believeth. It is a savor of life unto\r\nlife and death unto death (II Cor. 2:16,17). Thus we are given assurance that\r\nevery word that proceeds out of the mouth of God accomplishes a definite,\r\nspecific purpose\u2014that for which it is sent.<br>\r\n<br>\r\nIn Jeremiah 23:29 we have another beautiful simile: &quot;Is not my word like\r\nfire? saith Jehovah; and like a hammer that breaketh the rock in pieces?&quot;\r\nThis verse is taken from a long discourse which Jeremiah delivered concerning\r\nthe prophets that were in Israel at that time (see Jer. 23:9-40). The false\r\nprophets and profane priests were dominating the entire situation. The prophets\r\nwere giving forth their visions and their own words and were leading the people\r\nastray. Because of this fact Jeremiah foretold the coming of the tempest of\r\nJehovah, even His wrath, that would burst forth upon the wicked nation. But\r\nJeremiah let his auditors know that he was speaking of the end time, &quot;In\r\nthe latter days ye shall understand it perfectly.&quot; In order to impress\r\nupon the minds of the people the power of his oracle, Jeremiah declared that\r\nthe Word of God was &quot;like fire \u00e2\u20ac\u00a6 and like a hammer that breaketh the\r\nrock in pieces ...&quot; This language is an echo of the methods that were used\r\nfor breaking rock. Sometimes fire was placed upon a rock in order to soften it;\r\nthen the hammer was used to complete the job of breaking it. In a manner\r\nanalogous to this, declared the prophet, God's Word will break, crush, and\r\ncrumble all opposition eventually. There is no word of God that is devoid of\r\npower. In fact, all the power of Almighty God backs up every utterance that He\r\nhas ever spoken.<br>\r\n<br>\r\nOften the prophets piled up simile upon simile and metaphor upon metaphor in\r\ntheir efforts to enforce the message which they had for the people. As an\r\nillustration of this practice let us notice the following quotation: &quot;And\r\nthe daugter of Zion is left as a booth in a vineyard, as a lodge in a garden of\r\ncucumbers, as a besieged city&quot; (Isa. 1:8). Isaiah, in chapter 1, denounced\r\nthe people for their wickedness, sins and their formal, hypocritical worship.\r\nThe people had not acted with the intelligence of the dumb brutes that know\r\nwhere to go to get their food and to be protected, but Israel was not that\r\nwise. Therefore, declared the prophet, Mount Zion, the city of Jerusalem, will\r\nbecome as a booth in a vineyard. At that time there were many robbers and\r\nmarauders in the land of Israel. When the grapes became ripe, watchmen had to\r\nbe placed on guard to prevent theft. After the harvest of the grapes was over,\r\nlittle food would be left. The situation would look desolate. The leaves would\r\nfall from the vines. There would be little or no signs of life in the vineyard.\r\nIn a manner analogous to this, declared Isaiah, would Zion become in the midst\r\nof the country. In other words, he was foretelling an invasion of the country\r\nand the depredations that would be committed together with the wreckage and\r\nwaste of the country. Zion, however, would be left alone in the midst of such\r\nappalling waste. This is indeed a dismal picture. Following the simile, the\r\nprophet compared Zion to a lodge in a garden of cucumbers. This lodge was\r\nsimilar to the booth in the vineyard and served the same purpose during the\r\ntime the vines were yielding their vegetables. This figure is followed by a\r\nliteral statement that Jerusalem would be as a besieged city. It is not\r\ndifficult for anyone to gain a clear picture of the significance of this\r\nprophecy.<br>\r\n<br>\r\nWe see another very striking illustration in the following passage: &quot;And\r\nit shall be when a hungry man dreameth, and, behold, he eateth; but he awaketh,\r\nand his soul is empty; or as when a thirsty man dreameth, and, behold; he\r\ndrinketh, but he awaketh, and, behold, he is faint, and his soul hath appetite;\r\nso shall the multitude of all the nations be, that fight against mount\r\nZion&quot; (Isa. 29:8). In the first seven verses of this chapter the prophet\r\nforetold the time when the armies of the world besiege Jerusalem and the city,\r\ntogether with the Jewish nation, and Palestine will be crushed into the dust,\r\nfiguratively speaking. Israel will be brought to her greatest extremity. From\r\nthe natural standpoint it will appear to the enemies of Israel that they are\r\njust on the very verge of complete victory over God's Chosen People. At the\r\ncritical moment before the Jewish resistance collapses and the nation is to be\r\nblotted from the face of the globe, Jehovah appears on the scene suddenly. This\r\none who appears and who delivers her is none other than Christ, the Hebrew\r\nMessiah, when He comes again in glory and power to deliver His people from\r\ntheir enemies. Concerning those nations that will be so very confident of\r\ncomplete victory, the prophet declared that they would be like the hungry man\r\nwho slept and dreamed of eating. When he awoke, however, he discovered that he\r\nhad taken nothing\u2014no food whatsoever, nor any drink. So it will be with those\r\nnations that besiege the Jews in Jerusalem in the very end of the age. They,\r\nfiguratively speaking, will be drugged with their overconfidence in their own\r\nstrength and power. No thought occurs to them except complete victory and the\r\ntaking of the spoil. But when Christ appears and His feet stand upon the Mount\r\nof Olives, these enemies of Israel will he rudely awakened out of their\r\nabnormal sleep of confidence and will be as hungry as ever, not having taken\r\nany of the spoil. This simile does indeed enforce the lesson.<br>\r\n<br>\r\nTurning to the New Testament, see many forceful similes. For instance, our God,\r\nin concluding His Sermon on the Mount, gave us the simile in which He compared\r\nthose who hear His words and do them to the man who built his house upon the\r\nrock. When the rains fell and the floods came and beat upon that house, they\r\nwere not able to destroy it because it had a firm foundation. On the other\r\nhand, those who hear His words but do not heed are compared to the man who\r\nbuilt his house upon the sand. When, therefore, the rains came and the floods\r\nrolled around it, it fell because it had no foundation. Thus our God in a most\r\nfitting and forceful manner concluded the Sermon on the Mount, one of the fullest\r\nand most wonderful passages that ever fell from His lips:<br>\r\n<br>\r\n&quot;24 Every one therefore that heareth these words of mine, and doeth them,\r\nshall be likened unto a wise man, who built his house upon the rock: 25 and the\r\nrain descended and the floods came, and the winds blew and beat upon that\r\nhouse; and it fell not: for it was founded upon the rock. 26 And every one that\r\nheareth these words of mine, and doeth them not, shall be likened unto a\r\nfoolish man, who built his house upon the sand; 27 and the rain descended, and\r\nthe floods came, and the winds blew, and smote upon that house; and it fell:\r\nand great was the fall thereof&quot; (Matt. 7:24-27).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE METAPHOR<\/span><\/b><\/p>\r\n\r\n<p><span style='font-family:\"Verdana\",sans-serif;color:black'>THE METAPHOR is\r\none of the very common figures found throughout the Scriptures. Like the simile\r\nit is a simple comparison. The simile compares two objects, persons, or thing's\r\nand usually employs the word <i>as,<\/i> or <i>like. <\/i>An illustration of the\r\nsimile is, He fought like a lion. I can make the same comparison, but change\r\nthe manner of statement. Taking the person concerning whom I am speaking out of\r\nthe class of human beings and putting him into the class of animals, I can say,\r\n&quot;He was a lion in the fight.&quot; In using either of these figures, I am\r\nselecting that outstanding characteristic of the lion and of his fighting to\r\nemphasize the pugilistic tendencies and actions of the man concerning whom I am\r\nspeaking.<br>\r\n<br>\r\nMany of the figures of the metaphor type, as well as of the simile, are drawn\r\nfrom the animal kingdom. This is especially true in the early part of the Scriptures.\r\nFor instance, Jacob, in blessing his sons, speaks of Judah in these words:\r\n&quot;Judah is a lion's whelp.&quot; Here Judah and his descendants are thought\r\nof as young lions. Jacob takes them out of the class of human beings and thinks\r\nof them as if they were a lion. Continuing the same idea he declares,\r\n&quot;From the prey, my son, thou art gone up&quot; (Gen. 49:9). Judah is\r\nthought of as a lion that has seized upon his prey and killed it. After having\r\neaten what he chooses, he goes up to his lair in some mountain fastness where\r\nhe is absolutely free from all attack, of any sort. In the same chapter Jacob\r\nthinks of his various sons in terms of different animals. For instance in 49:14\r\nhe speaks of Issachar's being &quot;a strong ass, Couching down between the\r\nsheepfolds.&quot; In verse 17 he thinks of the tribe of Dan and those\r\ndescending from him as &quot;a serpent in the way, An adder in the path. That\r\nbiteth the horse's heels, So that his rider falleth backward.&quot; Then again,\r\nin verse 21, he speaks of Napthtali as &quot;a hind let loose.&quot; Joseph is\r\nthen thought of as being &quot;a fruitful bough, A fruitful bough by a\r\nfountain; His branches run over the wall&quot; (vs. 22). In speaking of Joseph,\r\nhe thinks of him as a grapevine that is flourishing and very fruitful. In\r\nspeaking of Benjamin and his tribe he declares that he is &quot;a wolf that\r\nraveneth: In the morning he shall devour the pray, And at even he shall divide\r\nthe spoil&quot; (vs. 27). It is clear from all these references that, with the\r\nexception of Joseph, Jacob draws all of his metaphors from the animal kingdom.<br>\r\n<br>\r\nIn Deuteronomy 32:34 Moses thinks of God as a mighty warrior who has His sword\r\nand His arrows, and who goes into battle against the enemies of Israel,\r\nconquering them and treading them under His feet. Thus he thinks of the power\r\nof God by which He will destroy both His own enemies and those of Israel as a\r\nsharp, glittering sword. Thus infinite power is thought of in the category of a\r\nliteral sword with which Jehovah, the war hero, fights against His enemies and\r\nslays them. (See especially verse 14). In verse 42 he thinks of the arrows in\r\nthis manner:<br>\r\n<br>\r\n&quot;I will make mine arrows drunk with blood,<br>\r\nAnd my sword shall devour flesh.&quot;<br>\r\n<br>\r\nStill in thinking of Jehovah as a warrior with His sword and with His arrows,\r\nMoses mixes his figures (a practice that is not sanctioned by modem English,\r\nbut perfectly proper in the genius of the Hebrew tongue and spirit), and speaks\r\nof the arrows as if they were actual people who had drunk of blood of their\r\nvictims. The same figure appears in Isaiah 34:5: &quot;For my sword hath drunk\r\nits fill in heaven: behold, it shall come down upon Edom, and upon the people\r\nof my curse, to judgment.&quot;<br>\r\n<br>\r\nFrequently the place where people are located by God is thought of as the nest\r\nof a fowl. For instance, in Numbers 24:21 we read of the Kenites:<br>\r\n<br>\r\n&quot;Strong is thy dwelling-place,<br>\r\nAnd thy nest is set in the rock.&quot;<br>\r\n<br>\r\nHere the mountain fastness where the Kenites dwelt is thought of as probably an\r\neagle's nest which is put high up in the mountains far from access by men or\r\nbeasts. A similar figure is used by Jeremiah concerning Edom: &quot;As for thy\r\nterribleness, the pride of thy heart hath deceived thee, 0 thou that dwellest\r\nin the clefts of the rock, that boldest the height of the hill: though thou\r\nshouldest make thy nest as high as the eagle, I will bring thee down from\r\nthence, saith Jehovah&quot; (Jer. 49:16). Some of the territory of the Edomites\r\nwas very mountainous and rocky. For instance, the city of Petra\u2014&quot;the\r\nrose-red city half as old as time&quot;\u2014was one of their fortresses, or strongholds.\r\nThis city was practically impregnable in the ancient days. Jeremiah compared it\r\nto the eagle's nest and thought of it as being in the high mountains,\r\ninaccessible to all of their enemies. Again, Obadiah, who spoke an oracle\r\nagainst Edom used the same figure in the following statement: &quot;Though thou\r\nmount on high as the eagle, and though thy nest be set among the stars, I will\r\nbring thee down from thence, saith Jehovah&quot; (Obadiah, vs. 4). Habakkuk\r\nused the same figure in referring to Babylon, in which expression there\r\nevidently is an allusion to the hanging gardens of Babylon: Woe to him that\r\ngetteth an evil gain for his house, that he may set his nest on high, that he\r\nmay be delivered from the hand of evil!&quot; (Hab. 2:9)<br>\r\n<br>\r\nJeremiah noted the folly of Israei in her apostatizing from God and in her\r\nadoption of idols as objects of warship: &quot;For my people have committed two\r\nevils: they have forsaken me, the fountain of living waters, and hewed them out\r\ncisterns, broken cisterns, that can hold no water&quot; (2:13). A fountain of\r\nliving, running water is of course far better and superior to that of the\r\nrain-water that runs into a cistern that is hewn out in the rocks. Such a\r\ncistern frequently was broken and the water was spilled. It therefore ceased to\r\nbe of any benefit or profit to the men who thus constructed it. God is,\r\ntherefore, in this passage thought of as being a fountain of living, running\r\nwater\u2014that never runs dry. But the idols and idol-worship are thought of as\r\nbroken cisterns that cannot hold water to meet the needs of the worshiper.<br>\r\n<br>\r\nFrequently the prophets spoke of certain spiritual matters in terms of the\r\nJewish ritualism. As an example of this usage, note the following:<br>\r\n<br>\r\n&quot;I will wash my hands in innocency:<br>\r\nSo will I compass thine altar, 0 Jehovah.&quot;<br>\r\n<br>\r\nDoubtless this language is based upon the Mosaic regulation that the priests\r\nbefore entering into the tent of meeting should bathe themselves with water,\r\nlest they die, when they would come near to the altar to minister and to burn\r\nan offering made by fire unto Jehovah (Ex. 30:20). The great laver was located\r\nbetween the altar of burnt offerings and the sanctuary. After the priests had\r\nmade the proper sacrifices, they passed by the laver at which they bathed and\r\ncleansed themselves ceremonially and then entered the holy place. Paul was\r\nthinking in terms of such an act of approaching God in the following statement:\r\n&quot;But when the kindness of God our Saviour, and his love toward man\r\nappeared, 5 not by works <i>done<\/i> in righteousness, which we did ourselves,\r\nbut according to his mercy he saved us, through the washing of regeneration,\r\nand renewing of the Holy Spirit; 6 which he poured out upon us richly through\r\nChrist our Saviour (Titus 3:4-6). In Psalm 51:7 David prays,<br>\r\n<br>\r\n&quot;Purify me with hyssop, and I shall be clean:<br>\r\nWash me, and I shall be whiter than snow.&quot;<br>\r\n<br>\r\nThis language is based upon and borrowed from such passages as Leviticus\r\n14:6,7,51. In these verses Moses was speaking about the ceremonial cleansing of\r\nthe leper who was pronounced clean by the priest, upon a thorough examination\r\nof his case, who noted the fact that there had disappeared from the person\r\nafflicted every sign and symptom of that dread disease. It is also possible\r\nthat David's language might be an echo of the ceremonial cleansing of one who\r\nhad become unclean, according to the law, and who was cleansed ceremonially by\r\nthe water of purification mentioned in Numbers 19:18,19.<br>\r\n<br>\r\nIn I Corinthians 5:7,8, Paul speaks of Christ as being our passover, who had\r\nbeen slain for us. We are therefore to purge out the old leaven of wickedness\r\nand malice and are to observe the passover in the newness of the spirit and\r\npower of the life imparted to us by the Spirit of God. This language of course\r\nis based upon and borrowed from Exodus, chapters 12 and 13. An understanding of\r\nthe ancient ritualism of the passover makes intelligible Paul's language. Our God\r\nin the Sermon on the Mount (Matt. 5:13) spoke of His disciples as being the\r\nsalt of the earth. Salt is a preserving power, especially of meats; and of\r\nother things. Again, in verse 14, He compared the Christians to light. We are\r\nto the world what physical literal light is to the darkness.<br>\r\n<br>\r\nThere are literally hundreds upon hundreds of metaphors throughout the\r\nScriptures, but these are sufficient to call attention to the general principles\r\nof understanding and interpretating such figurative language.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>METONYMY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nFIGURE of <i>metonymy<\/i> is one that occurs very frequently in the Scriptures\r\nand should be understood if a person is to interpret the Scriptures correctly.\r\nThis term is derived from two Greek words, a preposition and a noun. The former\r\nindicates <i>change<\/i> and the latter, <i>name.<\/i> Combined, they mean <i>with\r\na change of name<\/i>. In other words, this figure is one which has a change of\r\nname in speaking of a certain event. There are different causes for the\r\nemployment of this type of language. Regardless of the fundamental reason for\r\nthe change in phraseology, the idea is a very definite one.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Cause And Effect<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Let us\r\nnotice a few illustrations of this type. In Job 34:6 we read: <br>\r\n<br>\r\n&quot;6 Notwithstanding my right I am <i>accounted<\/i> a liar;<br>\r\nMy wound is incurable, <i>though I am <\/i>without transgression.&quot;<br>\r\n<br>\r\nThe marginal reading of the Revised Version on the expression &quot;My\r\nwound&quot; is, literally, <i>Mine arrow<\/i>. Job thinks of himself as being\r\npierced with an arrow, which leaves a wound. This wound is incurable, but\r\ninstead of speaking of the result of the stroke, in literal language, he speaks\r\nof the weapon which is used to produce it. This is doubtless an echo of his\r\nstatement in 6:4:<br>\r\n<br>\r\n&quot;4 For the arrows of the Almighty are within me,<br>\r\nThe poison whereof my spirit drinketh up:<br>\r\nThe terrors of God do set themselves in array against me.&quot;<br>\r\n<br>\r\nIt is clear from the context that Job is not talking about literal arrows, but\r\nabout something which caused him a deep spiritual wound. Again, in Luke 16:29,\r\nand 24:27, we read of Moses and the prophets, but an examination of the context\r\nof each passage shows that these men were not in view at all, but the books\r\nwhich they wrote. In other words, these books were the result of their labors.\r\nHence, by the figure of metonymy, the authors of those books of the Bible are\r\nused in referring to their writings.<br>\r\n<br>\r\nOnce again, we see that sometimes the patriarchs are spoken of, though from the\r\ncontext it is clear that their posterity is meant. For instance, in Genesis\r\n9:27 we read: &quot;God enlarge Japheth, And let him dwell in the tents of\r\nShem.&quot; It is quite evident from the context that Noah is speaking of the\r\ndescendants or posterity of Japheth, but thinks of them in terms of their\r\nfather. A similar example to this is found in Amos 7:9, where we read of the\r\nhigh places of Isaac and of their being made desolate. Isaac of course had been\r\ndead for centuries when Amos made this utterance, but he speaks of the\r\nposterity of Isaac in terms of their great ancestor. Along this same line is\r\nthe use in the original Hebrew of the word <i>mouth or lip, <\/i>for that which\r\nwas spoken by mouth. This does not appear to our English reader always, for the\r\nfigure is rendered by the translators in literal language. Thus in the\r\ntranslation the real figure has disappeared. For example, in Genesis 45:21 we\r\nread: &quot;And Joseph gave them wagons, according to the mouth of Pharaoh, and\r\ngave them provisions for the way.&quot; Our translators have rendered this\r\nfigure by the phrase &quot;according to the commandment of Pharaoh.&quot; Thus\r\nthey have interpreted and rendered literally the figure. In their doing so they\r\nhave not done violence to the Scriptures. Another example of the same type of\r\nspeech is found in Numbers 3:16: &quot;And Moses numbered them according to the\r\nword of Jehovah, as he commanded.&quot; The Hebrew says, &quot;According to the\r\nmouth of Jehovah ...&quot; Once again we see this same figure in Deuteronomy\r\n17:6: &quot;At the mouth of two witnesses, or three witnesses, shall he that is\r\nto die be put to death; at the mouth of one witness he shall not be put to\r\ndeath.&quot; The phrase, &quot;at the mouth of two witnesses,&quot; is\r\nliterally rendered, but it is quite evident that the thought is, at or by the\r\ntestimony of two or three witnesses shall the condemned one be put to death.\r\nThese examples are sufficient to show us that this is a very common figure of\r\nspeech and one that must be recognized and interpreted properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Subject And Associated Ideas<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nLeviticus 19:32 we have this language: &quot;Thou shalt rise up before the\r\nhoary head, and honor the face of the old man, and thou shalt fear thy God: I\r\nam Jehovah.&quot; It is quite evident that the idea of gray hairs is associated\r\nwith that of an old man, who is held in honor and respect. Thus the idea of\r\nhoary hairs is associated with the thought of an elderly gentleman who should\r\nbe respected and honored. We find a very striking illustration of this same\r\nprinciple in Genesis 42:38. Joseph, who was then prime minister of Egypt,\r\ndemanded that his brothers bring his brother Benjamin with them upon their\r\ncoming again into the land. Jacob could not get the consent of his mind to\r\nallow Benjamin to go. He therefore said: &quot;My son shall not go down with\r\nyou; for his brother is dead, and he only is left: if harm befall him by the\r\nway in which ye go, then will ye bring down my gray hairs with sorrow to\r\nSheol.&quot; It is clear that he uses the expression, &quot;my gray\r\nhairs,&quot; in order to indicate that he was an old man and was on the verge\r\nof the grave. Thus he speaks of himself in terms of the associated idea of gray\r\nhairs. He felt that, by letting Benjamin go with them, probably something would\r\nbefall him and the grief would be such a blow that he would succumb and never\r\nsurvive the ordeal. In the same general type of this figure is that which is\r\nmentioned in Exodus 12:21: &quot;Then Moses called for all the elders of\r\nIsrael, and said unto them, Draw out, and take you lambs according to your\r\nfamilies, and kill the passover.&quot; It is clear that the passover lamb is\r\nhere meant, but there was associated with this lamb the historical occurrence\r\nthe night when Israel left the land of Egypt. On that eventful night Israel\r\nkilled a lamb which had a symbolic significance. Blood was sprinkled on the\r\ndoorposts and lintels of every Hebrew home. God said, &quot;When I see the\r\nblood, I will pass over you.&quot; In every house of Egypt where there was no\r\nblood, the death angel slew the firstborn. Thus the lamb that was slain by each\r\nHebrew family which was large enough for consuming one was called the passover.\r\nThat ceremony was typical of Christ, the Lamb of God whose blood takes away the\r\nsin of the world. In Matthew 3:5 we have this language: &quot;Then went out\r\nunto him Jerusalem, and all Judea, and all the region round about the Jordan,\r\n... &quot; Here we are told that Jerusalem and Judaea and certain sections\r\nround about the Jordan went out to hear John preach and to be baptized. It is\r\nclear that the people dwelling in those places are referred to in terms of the\r\nplaces where they lived. Again, we may look at Psalm 23:5: &quot;Thou preparest\r\na table before me in the presence of mine enemies.&quot; Here the psalmist\r\nthinks of God as a great Host who prepares a feast of good things for him to\r\neat and does this in the presence of his enemies. But he speaks of the food\r\nwhich is set upon the table in terms of the table itself. Thus in this figure\r\nthe psalmist spoke of God's vindicating him and taking his part in the presence\r\nof those who were his enemies. Again we have another example similar to this\r\none in I Corinthians 10:21: &quot;Ye cannot drink the cup of God, and the cup\r\nof demons: ye cannot take of the table of God, and of the table of\r\ndemons.&quot; People do not partake of the cup and eat of the table. They drink\r\nthe contents of the cup and eat the food that is placed upon the table. In this\r\ninstance, however, reference is made to the observance of what is called\r\n&quot;the God's supper,&quot; remembering God and His death, burial, and\r\nresurrection until He comes, by partaking of the elements constituting the\r\nsupper. We see the same figure in such an expression as &quot;for we were once\r\ndarkness, but are now light in God...&quot; (Eph. 5:8). The idea of darkness\r\nand of light is associated with people. But since Paul was talking to\r\nChristians, he spoke of their being associated with light and of their being\r\nlight and not darkness. Once again, in Psalm 45:2, the writer, seeing the\r\nMessiah in vision, said, &quot;Grace is poured into thy lips.&quot; By this he\r\nmeant that there was proceeding out of the Messiah's mouth the message of grace\r\nand truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf The Symbol And The Thing Signified<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Isaiah 22:32 God through\r\nIsaiah spoke to Eliakim saying, &quot;And the key of the house of David will I\r\nlay upon his shoulder; and he shall open, and none shall shut; and he shall\r\nshut, and none shall open.&quot; Here the key is the symbol of authority and\r\npower. Hence God spoke of the authority in terms of the symbol. The same thing\r\nis true in Matthew 16:19 of the language to the Apostle Peter: I will give unto\r\nthee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth\r\nshall be bound in heaven; and whatsoever thou shalt loose on earth shall be\r\nloosed in heaven.&quot; God is using the imagery of a city with its walls and\r\ngates. From times immemorial the keys have been thought of as symbols of the\r\nauthority of the one in control of the city. Hence God spoke of the authority\r\nthat He would grant to Peter in terms of this common symbol. Once again, in\r\nEzekiel 21:26 we have the same figure; &quot;Thus saith God: Remove the mitre,\r\nand take off the crown; this shall be no more the same; exalt that which is\r\nlow, and a base that which is high.&quot; The crown here stands for the\r\nauthority of King Messiah. Finally, we find the same language in Isaiah 2:4:\r\n&quot;And he will judge between the nations, and will decide concerning many\r\npeoples; and they shall beat their swords into plowshares, and their spears\r\ninto pruning-hooks; nation shall not lift up sword against nation, neither\r\nshall they learn war any more.&quot; Here the sword and spears symbolize, or\r\nsignify, the weapons of war. The plowshares and pruning-hooks represent the\r\nagricultural implements. It is clear, then, that this is a figure of metonymy\r\nand the idea is unmistakable.<br>\r\n<br>\r\nIf we will be very careful in the study of the language of the Bible, noting\r\nthe various figures of speech and interpreting them correctly, the Bible will\r\nhave a vital, forceful message for us.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n<\/body>\r\n\r\n<\/html>\r\n\r\n<html>\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text\/html; charset=utf-8\">\r\n<meta name=Generator content=\"Microsoft Word 15 (filtered)\">\r\n<style>\r\n<!--\r\n \/* 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Char\";\r\n\tmso-style-link:Footer;}\r\nspan.BalloonTextChar\r\n\t{mso-style-name:\"Balloon Text Char\";\r\n\tmso-style-link:\"Balloon Text\";\r\n\tfont-family:\"Tahoma\",sans-serif;}\r\n.MsoChpDefault\r\n\t{font-family:\"Calibri\",sans-serif;}\r\n.MsoPapDefault\r\n\t{margin-bottom:8.0pt;\r\n\tline-height:107%;}\r\n \/* Page Definitions *\/\r\n @page WordSection1\r\n\t{size:8.5in 11.0in;\r\n\tmargin:.3in .5in .2in .6in;}\r\ndiv.WordSection1\r\n\t{page:WordSection1;}\r\n \/* List Definitions *\/\r\n ol\r\n\t{margin-bottom:0in;}\r\nul\r\n\t{margin-bottom:0in;}\r\n-->\r\n<\/style>\r\n\r\n<\/head>\r\n\r\n<body lang=EN-US link=\"#0563C1\" vlink=\"#954F72\" style='word-wrap:break-word'>\r\n\r\n<div class=WordSection1>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:36.0pt;font-family:\"Monotype Corsiva\";\r\ncolor:#0070C0'>Biblical Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Times New Roman\",serif'>2\r\npage introduction <i>by Ela<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>The following gives <b>SOUND principles for Scriptural\r\ninterpretation<\/b> in <b>3 groups<\/b>:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>2 pages,<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>      <b>22 pages<\/b>      and\r\n   <b>112 pages<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>earthly father<\/b> said:            \u201c<b><i>I don\u2019t chew my\r\ncabbage twice!<\/i><\/b>\u201d  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>Heavenly Father<\/b> states        the same below:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n33:9<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>     <span\r\nstyle='color:#0070C0'>For <b><u>He spoke<\/u><\/b>, and <b><u>it was done<\/u><\/b>;\r\n<b><u>He commanded<\/u><\/b>, and <b><u>it stood fast<\/u><\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Malachi+3:6&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Mal. 3:6<\/span><\/b><\/a><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>      <span\r\nstyle='color:red'>\u201cFor I am <\/span><\/span><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>, <b>I do not change<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n89:34<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <span\r\nstyle='color:red'>\u201cMy covenant I will <b>not break<\/b>, <b>Nor alter the word<\/b><\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>  that\r\nhas gone <b>out of My lips<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Hebrews+13:8&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Heb. 13:8<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>   <\/span><a name=\"_Hlk136075967\"><b><span style='font-size:\r\n14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>Y<\/span><\/b><\/a><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>e<b>H<\/b>o<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#00B050'>shu<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>V<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>a<b>H<\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> <span\r\nlang=EN-CA>the Messiah is <b>the same<\/b> yesterday, today, and <b>forever<\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Proverbs+16:20&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Prov. 16:20<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>He who heeds the word wisely will find good,<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> \r\nand whoever <b>trusts in God<\/b>, happy is he.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Ecclesiastes+3:14&amp;version=NKJV\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:black'>Ecc.\r\n3:14<\/span><\/b><\/a><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>    <\/span><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>I know that whatever <b>Elohim<\/b> does, it shall be <b><u>forever<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>Not<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>hing<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> can\r\nbe <b>add<\/b><b>ed<\/b> to it, And <b><u>not<\/u><\/b><b><u>hing taken from it<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><span style='font-size:20.0pt;\r\ncolor:black'>There are    NO        Buts<i>!!!<\/i><\/span><\/b><span\r\nstyle='font-size:20.0pt;color:black'>    or  <b>What About<i>!!!<\/i><\/b>          <\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><u><span style='font-size:20.0pt;\r\ncolor:black'>No one<\/span><\/u><\/b><span style='font-size:14.0pt;color:black'>,\r\nnot Matthew, Mark, Luke, John, and especially Paul (where most of false\r\ndoctrine comes from by twisting his words) or any of the Old or New Testament\r\nwriters <b>can ever<\/b>change, <\/span><b><i><span style='font-size:14.0pt;\r\ncolor:red'>alter, <\/span><\/i><\/b><span style='font-size:14.0pt;color:black'>one\r\nword that is a <b><u>direct quotes<\/u><\/b> from our Heavenly Father or our Saviour,\r\n(Psalm 89:34) nor <\/span><b><i><span style='font-size:14.0pt;color:red'>one jot\r\nor one tittle from the law<\/span><\/i><\/b><span style='font-size:14.0pt;\r\ncolor:black'> (Torah of <\/span><a name=\"_Hlk136073120\"><b><span\r\nstyle='font-size:14.0pt;color:black'>Y<\/span><\/b><\/a><span style='font-size:\r\n14.0pt;color:black'>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b><\/span><span style='font-size:\r\n14.0pt;color:black'>).  Matt 5:17 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nclass=MsoHyperlink><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black;text-decoration:none'>Deut. 12:28   <\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>\u201c<b>Do what\r\nis good and right in the sight of <\/b><\/span><a name=\"_Hlk136076062\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>          <\/span><b><sup><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>32<\/span><\/sup><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'> You\r\nshall <b>not add<\/b> to it <b>nor take away<\/b> from it.\u201d <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>God said it!       I believe it!        That settles\r\nit!<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>Will you have a special trust in the <i><span\r\nstyle='color:red'>spoken<\/span><\/i> Word of God?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:10.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:18.0pt;font-family:\r\n\"Times New Roman\",serif'>(Yes I will!) <\/span><\/b><b><span lang=EN-CA\r\nstyle='font-size:18.0pt;font-family:Wingdings;background:yellow'>J<\/span><\/b><b><span\r\nlang=EN-CA style='font-size:18.0pt;font-family:\"Times New Roman\",serif'>              \r\n(No I won\u2019t.)  <\/span><\/b><b><span lang=EN-CA style='font-size:18.0pt;\r\nfont-family:Wingdings;background:aqua'>L<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:26.0pt;font-family:\r\n\"Times New Roman\",serif;color:#0070C0'>Scriptures <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>ONLY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>Let\u2019s read <\/span><b><i><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Isaiah 8:20<\/span><\/u><\/i><\/b><b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> <\/span><\/i><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>it\u2019s the <\/span><b><u><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>most<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> important <\/span><\/b><b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>text<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'> for <b>Sound Doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:8.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Isa. 8:20     <\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>To the <\/span><b><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>law<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'> <\/span><\/b><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(Strong\u2019s\r\n<\/span><\/i><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b>Torah<\/b>,\r\nthe first five books of the Bible, God\u2019s instruction manual for <b>Eternal Life<\/b>)\r\n<\/span><\/i><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>and to the <b><u>testimony<\/u> <\/b><\/span><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8584&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8584<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nrest of the Scriptures that testify to the Torah)<\/span><\/i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>if\r\nthey speak not according to this word, it is because there is <b><span\r\nstyle='background:yellow'>NO LIGHT<\/span><\/b><\/span><i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(<b>no truth<\/b>) <\/span><\/i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>in them<\/span><b><i><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>. <\/span><\/i><\/b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nabsence of <b><span style='background:yellow'>light<\/span><\/b> = <span\r\nstyle='background:lightgrey'>Darkness<\/span> = Satanic doctrine.)<\/span><\/i><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><u><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>All<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nEternal Life doctrine <u>must<\/u> come from the law<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b><span\r\nstyle='color:#0070C0'>Torah<\/span><\/b>, the first five books of the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Scriptures which\r\nare supported, amplified, and defined within the <b>testimonies<\/b> from the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>remainder the Old\r\nTestament or else <b><i><span style='color:#002060'>there is no light in <\/span><\/i>it<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>All studies must follow <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Christ\u2019s<\/span><\/b><b><span lang=EN-CA style='font-size:20.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'> example.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Luke 24:27<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'> <b><span\r\nstyle='color:#0070C0'>Beginning <\/span><\/b><span style='color:#0070C0'>at <b>Moses\r\n<\/b><\/span><i>(Always start at Genesis and the rest of the first 5 books of\r\nMoses, using \u201c<b>The Law of First Precedence<\/b>\u201d) <\/i><span style='color:#0070C0'>and\r\nall the prophets, <\/span><i>(The rest of the Old Testament)<\/i><span\r\nstyle='color:#002060'> He <\/span><i>(<b>Christ<\/b>) <\/i><span style='color:\r\n#0070C0'>expounded to them in <b>all the Scriptures <\/b><\/span><i>(This\r\nconfirms that all of the Scriptures are to be used) <\/i><span style='color:\r\n#0070C0'>the things concerning <b>himself<\/b>. <\/span><i>(One subject)<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Christ\r\nused <b>one subject<\/b> and <b>every text<\/b> in <b>all Scriptures <\/b>and came\r\nto <b>one conclusion<\/b>. It is very important to note that Christ used <b>only\r\nthe Old Testament to prove sound doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>When\r\nconfronted with the Satan, <b>Christ gave us an example<\/b> of <b>how we are to\r\nanswer Scriptural questions<\/b>; <b>we must<\/b> follow <b>His example<\/b> with:\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>It is written<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d scripture dictated by God or \u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Thus says God<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d quotes (<b><span style='color:red'>in\r\nred<\/span><\/b>).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nBible<\/span><\/b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nis to be understood as <b>literal<\/b> unless coercive <b>evidence suggested\r\notherwise<\/b>, e.g., <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>obvious\r\npoetic constructions, allegorical passages, literary figures of speech,\r\nprophetic <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>symbols,\r\nand typological structures.  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Biblical\r\ntruths can and should be <b>explained in simple language<\/b> that all people\r\ncan understand. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>One\r\nsaying of the Saviour must <b>not<\/b> be made <b>to destroy another<\/b>. We are\r\nto search its pages, <b>not<\/b> for proof to sustain <b>our opinions<\/b>, but\r\nin order to know <b>what God says<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nGolden Rule of Hermeneutics:<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Times New Roman\",serif'>\u201cIf the plain\r\nsense,              makes common sense,        seek no other sense.\u201d<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Some Basic Rules of\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>22 pages <i>by<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><a href=\"http:\/\/www.biblicalresearch.info\/page502.html\"><b><span\r\nstyle='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>http:\/\/www.biblicalresearch.info\/page502.html<\/span><\/b><\/a><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF INTERPRETATION<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                    <\/span><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             <b>4<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF FIRST MENTION                                                                                        5<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>INTERPRETATION AND\r\nAPPLICATION                                                                      6<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF DOUBLE REFERENCE                                 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF RECURRENCE<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>COMPARING SCRIPTURE WITH\r\nSCRIPTURE                                                             7<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>EXAMINING QUOTATIONS IN\r\nTHE LIGHT OF BOTH CONTEXTS                                 8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>HEBREW POETRY                                                                                                    9<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>SYMBOLIC LANGUAGE                                  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FIGURATIVE LANGUAGE                                                                                         10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>OBSCURE PASSAGES MUST BE\r\nINTERPRETED IN THE LIGHT OF PLAIN ONES            11<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>STUDYING THE EXACT GRAMMAR                                              <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE MEANINGS OF WORDS                                                                                    12<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE DIFFERENCE BETWEEN\r\nBIBLICAL AND PRESENT-DAY TERMINOLOGY                <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif;background:yellow'>HOW TO INTERPRET\r\nPROPHECY     <\/span><\/b><span style='font-family:\"Verdana\",sans-serif;\r\nbackground:yellow'>                                                                   <b>13<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FULFILLED PROPHECY<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>UNFULFILLED PROPHECY                                                                                        15<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICATION                                                                                 16<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICANCE\r\nPLUS A TYPICAL MEANING                                          17<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS\r\nAN APPLICATION<\/span><span style='font-family:\"Verdana\",sans-serif;color:black'>                                                       19<\/span><span\r\nstyle='font-family:\"Verdana\",sans-serif'>      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS A\r\nSUMMATION                                                           20<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>FOUR TYPES OF MESSIANIC PROPHECY                                                                  22<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-size:20.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>Rules\r\nof Interpretation    <\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>          <\/span><b><span\r\nstyle='font-size:12.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>112   pages<\/span><\/b><b><span\r\nstyle='font-size:16.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>      <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Index   <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                       <b>page\r\n25<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>THE\r\nGOLDEN RULE OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>SINCE the\r\nScriptures are <b>God-breathed<\/b> and are <b>very specific<\/b>, there is only\r\none way for us to arrive at the purpose which the Holy Spirit had in mind in\r\ngiving His message. <b>God said what He meant and meant exactly what He said<\/b>.\r\nIn order to understand the Scriptures, we must know the use of language: the\r\ngrammar, the specific meaning of words, and the fundamental laws of\r\nspeech\u2014especially the principles which are characteristic of the Scriptures.\r\nSince the space is limited for this discussion, let us look only at the most\r\nimportant and fundamental rules of hermeneutics, the most basic\u2014and indeed the\r\nall-inclusive one\u2014of which is the Golden Rule of Interpretation.<br>\r\n<br>\r\n<b>Christ<\/b> gave the <b>Golden Rule of conduct<\/b> which is &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>All\r\nthings therefore whatsoever ye would that men should do unto you, even so do ye\r\nalso unto them: for <span style='background:yellow'>this is the law and the\r\nprophets<\/span>&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'> (Matt. 7:12). This is a basic criterion in one's relation to his\r\nfellow-men. The Golden Rule of Interpretation is just as fundamental in the\r\nfield of the interpretation of language as our God's precept is in the realm of\r\nethics and conduct.<br>\r\n<br>\r\nOrigen, a great Christian scholar who lived during the latter part of the\r\nsecond and the first part of the third century of the Christian Era, came under\r\nthe influence of Greek philosophy in the form of Neoplatonism. He adopted some\r\nof the so-called principles of this philosophic system and evolved what has\r\nbecome known as the allegorical method of interpreting the Scriptures.\r\nAccording to this theory there is a spiritual meaning of the Bible in addition\r\nto that which is plain and obvious. Origen accepted the literal interpretation\r\nof the Word but claimed that in addition to it there was this hidden, spiritual\r\nmeaning. Everything to him was therefore allegorical. He read into the\r\nScriptures this so-called spiritual meaning and built up a mystical system of\r\ntheology. This method of interpreting the Word wrought havoc in the early\r\nchurch and started what is known as &quot;spiritualizing the Scriptures.&quot;\r\nIts baneful effects have been felt throughout the centuries. The Christian\r\nworld has never entirely freed itself from the tentacles of this heathen,\r\nsubjective approach to God's holy, infallible Word.<br>\r\n<br>\r\nThe only antidote to this vicious method of handling the Bible is the principle\r\ncalled the Golden Rule of Interpretation: When the plain, obvious sense of\r\nScripture makes common sense we are to seek no other sense. We are to stop\r\nthere and are not to read subjectively into the record something that is\r\nforeign to the context. The Word of God is spiritual and does not need our\r\n&quot;doctoring&quot; it in order to make it more so. If one man can read into\r\na given context his own ideas and claim that such is the significance of the\r\npassage, another can do the same thing and can read into the record his\r\nconception of its meaning. Whenever we adopt the spiritualizing method, we open\r\nthe floodgates to every type of speculation, suggestion, and theorizing. We\r\nmust not therefore go beyond the plain, literal meaning of the Scriptures\r\nunless the facts of the context indicate a deeper, hidden, or symbolic meaning.\r\nWhen therefore such evidence is lacking, one must positively accept the literal\r\nmeaning of the text. On the other hand, if there is absolute proof that the\r\nlanguage is, for instance, symbolic, then we are to interpret the given passage\r\nin the light of all the evidence, not only of the immediate connection, but in\r\nthe light of that which is found in parallel cases\u2014if there be such.<br>\r\n<br>\r\nBut suppose the plain, literal meaning does not make common sense. In that\r\nevent we may be assured that, since the Scriptures do not make nonsense, a\r\nfigurative or metaphorical sense is intended. Then we are to interpret such a\r\npassage in the light of the usage found in parallel cases. <br>\r\n<br>\r\nAlmost every word in all languages has not only a literal, primary, original\r\nmeaning but has derived connotations. For instance, in English there are listed\r\nas high as twenty-six meanings for a single word. This fact may be seen by a\r\nglance at an unabridged dictionary. Whenever the literal sense of a given word\r\ndoes not fit in with the facts of the connection, we are to select that\r\ndefinition which is in perfect accord and agreement with them. But in every\r\ninstance, let me emphasize, we are to take the primary, ordinary, usual,\r\nliteral meaning if possible.<br>\r\n<br>\r\nAn abridged statement of this most important rule is: &quot;When the plain\r\nsense of Scripture makes common sense, seek no other sense; therefore, take\r\nevery word at its primary, ordinary, usual literal meaning, unless the facts of\r\nthe context indicate clearly otherwise.&quot; This rule assumes that all truth\r\nharmonizes and that there are no discrepancies between accurate statements of\r\nfacts. But for those who wish the maxim stated in its unabridged form, I give\r\nit in the following words:<br>\r\n<br>\r\n&quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore take every word at its primary, ordinary, usual, literal\r\nmeaning, unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths, indicate clearly\r\notherwise.&quot; If anyone follows this criterion, in the spirit and letter of\r\nthe principle, he can never go wrong. On the other hand, if he fails to follow\r\nit, he can never be right. (May I suggest that the reader memorize and master\r\nthis rule in order that he may be governed thereby in all his study of the\r\nWord?) This principle is true, not only as it applies to the Bible, but also to\r\nany written document or oral conversation regarding any subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot;The\r\nlaw of first mention&quot; is another most important principle involved in the\r\nScriptures. What is meant by it is that the first mention of any fundamental\r\nword or institution usually presents the general conception of the subject and\r\nits use throughout Scriptures.<br>\r\n<br>\r\nAs an illustration of this law, I need only to call attention to the sacrifices\r\nthat were required by God from Cain and Abel. The very fundamental teaching\r\nconcerning atonement for sin, with all its implications, is found in these\r\nsacrifices, as recorded in Genesis 4. Once more, the promise and the covenant\r\nwhich God made with Abraham (Gen. 12:1-3) constitute the bold outline of all\r\nthat is involved in the divine plan which runs through the Scriptures. It\r\nbecomes therefore of paramount importance that one study words, doctrines, and\r\ninstitutions in their original, initial mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>INTERPRETATION AND APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>As we\r\nhave just seen in our study of the Golden Rule of Interpretation, we must seek\r\ndiligently, by the application of this standard, to ascertain the exact thought\r\nof the speaker or writer whose message is studied. When this is learned, we can\r\ndetermine whether or not there is involved in the discussion some fundamental\r\nprinciple. If there is such set forth in the given case, we are at liberty to\r\napply it to a similar situation; but, before we do, we must be certain that\r\nthere is an analogy justifying such an application. It is at this crucial point\r\nthat many mistakes are made. All too often efforts are made to see a spiritual\r\nlesson in a given scripture and, without due consideration, to apply it to\r\nanother case which only apparently is analogous.<br>\r\n<br>\r\nIf we are certain that we have discovered the fundamental, underlying principle\r\nin a given case, we are warranted in applying it to a like situation under\r\nsimilar circumstances; for one of the basic tenets of true science is that\r\n&quot;like causes under like conditions produce like results.&quot; My caution\r\nto everyone is that he be certain to discover the exact thought of the writer\r\nand that he be absolutely sure in making an application of the principle\r\ndiscovered to a similar situation. Such a procedure is legitimate and proper.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>There is\r\nwhat is known among Bible students as &quot;the law of double reference or\r\nmanifold fulfillment of prophecy.&quot; We find many applications of this\r\nprinciple.<br>\r\n<br>\r\nThe prophets constantly spoke of a local or current event, and, without giving\r\nany intimation of a change of scenery, began to describe a more remote and a\r\ngreater one, which by far transcended the situation which gave rise to the\r\nprediction. This principle might be illustrated by a stereopticon which gives\r\nthe dissolving effect. One picture is thrown upon the screen. Presently it\r\nbegins to fade and at the same time the dim outline of another begins to\r\nappear. By the time the first has faded, the second is in full view. The prophets\r\noften blended a prediction relating to the first coming of Christ with one\r\nforetelling the second advent. In such presentations the entire Christian\r\nDispensation is passed over.<br>\r\n<br>\r\nOne must master this rule if one is to understand the messages of the prophets.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A principle which obtains\r\nthroughout the prophetic word is that which is known by Bible students as\r\n&quot;the law of recurrence.&quot; According to the meaning of this phrase,\r\nafter the prophets made a statement relative to something in the future, they\r\noften gave a fuller discussion covering the same ground but laying the emphasis\r\nin a different place. The second presentation is but supplemental to the first.\r\nIt therefore clarifies the picture.<br>\r\n<br>\r\nAs an illustration of this principle, may I note Genesis 1 and 2? In chapter 1\r\nwe have a synopsis of the work of the six days of reconstruction. In chapter 2,\r\nhowever, the Holy Spirit gives a second discussion, especially regarding the\r\ncreation of man. The first account relative to this miracle is found in 1:\r\n26-31. In 2:7-25 is a second and a fuller description together with a record of\r\nhis residence in the Garden of Eden. These two accounts are not to be explained\r\nupon the basis advanced by the destructive critics\u2014that they came from two\r\nsources and are therefore contradictory\u2014but upon the sound, fundamental\r\nprinciple of the law of recurrence.<br>\r\n<br>\r\nAnother illustration of this important law is found in the prophecy of Ezekiel\r\n38 and 39, which foretells the invasion of Palestine by the nations\r\nconstituting the great northeastern confederacy. (For the full discussion of\r\nthis most important and timely theme, see the volume When Gog's Armies Meet the\r\nAlmighty.) In chapter 38 the prophet gives the full description of this\r\nstupendous world-changing event. In it he presents the general outline of the\r\nincidents that will at that time take place. In chapter 39 he simply covers the\r\nsame ground speaking of the identical affairs but laying emphasis on different\r\nthings. One must recognize that this duplicate account, given according to the\r\nprinciple of the law of recurrence, is but a second view of the one prediction.<br>\r\n<br>\r\nJohn, in Revelation 17, 18, and 19, follows this same law. In chapter 16 he\r\ngives the outline of events as they occur during the second half of the\r\nTribulation. When we reach the end of chapter 16, we are at the very close of\r\nthat period; but in chapter 17 he goes back to the beginning of this second\r\nhalf of it and speaks of the overthrow of Babylon the harlot. The facts of this\r\nchapter show that this interpretation is correct. Chapter 18 speaks of the\r\nliteral city of Babylon, which is destroyed at the end of the Tribulation. In\r\nchapter 19 we read of the marriage supper of the Lamb and Christ's coming all\r\nthe way to earth at the conclusion of the Tribulation. Thus, when John pens\r\nthese three chapters, after having given the outline of the second half of the\r\nTribulation in chapter 16, he is simply following the law of recurrence.<br>\r\n<br>\r\nThis is a most important law, which finds many applications throughout the\r\nScriptures. The Bible student should master this principle to the extent that\r\nhe can recognize an application of it whenever he comes across it.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God gave His Word as He wanted us\r\nto have it, and as He wanted us to study and teach it. An investigation of the\r\nScriptures shows that He only gave any portion of it as there was a demand for\r\nthe enunciation of some new principle or the reiteration and the augmentation\r\nof one that He had already revealed. A study of the life of God shows that He\r\noften repeated Himself. We are told that circumstances alter cases. After all,\r\npeople's experiences are more or less of a certain definite type. These and\r\nother facts show why it was necessary for God to repeat certain doctrines in\r\nsending messages to various people or groups of individuals. The biblical\r\nwriters, meeting a local and a similar situation, were forced to repeat many\r\nthings.<br>\r\n<br>\r\nFor instance, almost all the books of the New Testament either discuss, refer\r\nto, or at least hint at, the great fundamental teaching of regeneration of the\r\nsoul by the Spirit of God. It was necessary for each writer in meeting the\r\nsituation before him to refer to this fundamental spiritual phenomenon. To one\r\nperson or group it was necessary to discuss a certain phase of the doctrine; to\r\nanother the same writer presented a different aspect of the same teaching. On\r\none occasion, he stated it more fully than he did at another time. What is true\r\nof regeneration is also correct of the various teachings of the Word of God.<br>\r\n<br>\r\nIn view of these facts, we can see how it was that the inspired writers\r\ndiscussed the same subject. If a person is wishing to understand thoroughly any\r\none topic of the Scriptures, it becomes necessary for him to study what each\r\nwriter has said on the subject. He must, as far as it is possible, get all the\r\nfacts which called forth the explanation. Moreover he must study it in the\r\nlight of the facts of its context. When he has thus examined the various\r\npassages bearing upon a given question and has gleaned from each reference what\r\nis said, he can put all the information together and thus have a complete\r\npicture. It is therefore necessary for everyone to compare scripture with\r\nscripture. In following this principle he must be absolutely certain that he views\r\neach passage in its proper perspective. When he does so, he will see that one\r\naccount usually supplements another.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>EXAMINING QUOTATIONS IN THE LIGHT OF BOTH CONTEXTS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In the New Testament we see many\r\nquotations taken from the Old. Whenever we find in the New such a quotation\u2014if\r\nwe are not familiar with the passage\u2014we should immediately turn to the chapter\r\nfrom which it was taken. Then we should study the entire connection and be\r\ncertain that we get the drift of thought of the original writer. Speaking figuratively,\r\nwe must see the quotation in the original setting. When we have done this, we\r\nare to study the context of the New Testament in which this quotation is found.\r\nFrequently the application will throw light upon the passage in its original\r\nconnection and vice versa.<br>\r\n<br>\r\nOften we observe that a passage is applied in a certain way to something in the\r\nNew Testament; and, when we examine all the facts, we see that the thing to\r\nwhich it is referred by the New Testament writer does not fill out the complete\r\npicture set forth in the Old Testament connection. In this event we must\r\nconclude that the thing to which it is applied in the New Testament is but a\r\npartial and an incomplete fulfillment of the original prediction and that God\r\nin His own good time will fulfill the passage to the very letter.<br>\r\n<br>\r\nAs an illustration of this principle, I may call attention to such passages as\r\nIsaiah 13 and 14 and Jeremiah 50 and 51. These chapters give predictions\r\nconcerning Babylon and its being destroyed. When we look at the history of that\r\ncity, we see that it was never overthrown in the manner or to the extent as set\r\nforth in these prophecies. We do know from ancient history that it gradually\r\ndeclined in power and finally sank beneath the historical horizon. It was never\r\ndestroyed as was foretold. We who believe the Word of God must conclude that\r\nBabylon will yet be rebuilt and demolished just as foretold by these men of\r\nGod. This is confirmed by Revelation 18. I could give numerous examples of this\r\nprinciple, but these suffice. Let us therefore be careful in studying\r\nquotations that we examine both contexts and arrive at the definite, specific\r\nidea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>HEBREW POETRY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Thought-rhyme was the fundamental\r\nidea of Hebrew poetry. No effort was made at meter, verse, and rhyme as we have\r\nin modern poetry. What is Hebrew parallelism? The answer is this: Two\r\nstatements are made relative to a given matter, one of which is made by the\r\nselection of certain words. This or a similar idea is repeated by the choice of\r\ndifferent terms. The second, therefore, is supplemental to the first and\r\nbecomes a comment upon it. Sometimes one of the statements is in literal\r\nlanguage, whereas the other is more pictorial and graphic; but each supplements\r\nthe other.<br>\r\n<br>\r\nUpon this simple basis all Hebrew poetry was built. Contrasts were expressed as\r\nwe see in the Book of Proverbs, which is pure poetry. Frequently three parallel\r\nstatements, each supplementing the others, were employed. These fundamental\r\nconceptions were worked out by the poets and came to involve an entire\r\ncomposition such as one of the psalms. One must however understand this\r\nfundamental conception in order to comprehend the poetical books of the\r\nScriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>All peoples, both ancient and\r\nmodern, have symbols. The Hebrews had theirs. Those appearing in the Scriptures\r\nhowever are of divine origin. In fact, the Tabernacle and the Temple, with all\r\nof their ceremonial services, were typical or symbolic of the realities which\r\nwe have in Christ. That they had such a significance is set forth clearly in\r\nthe New Testament. The Book of Hebrews especially interprets the spiritual\r\nsignificance of the ritualism of the Old Testament.<br>\r\n<br>\r\nAs one examines the types and shadows of the Scriptures, one must be extremely\r\ncareful not to read into the sacred text something that is not there. A person\r\nwill do well if he takes as symbolic and typical only those things that are\r\nthus recognized by the inspired writers.<br>\r\n<br>\r\nUntold damage has been done from time to time by overly zealous people in their\r\nattempts to see a typical or a symbolic meaning in certain persons or things in\r\nthe Scriptures. The safest rule by which to be guided on this point may be\r\nstated thus: Recognize only those things as typical or symbolic which are thus\r\ndesignated in the Scriptures, and never give to any passage a typical meaning\r\nunless the Scriptures so indicate. To illustrate the point let us look at an\r\nexample or two. Joseph, we are often told, is a type of Christ. Isaac's taking\r\nRebekah as his bride is also a type of Christ's taking His bride, the church.\r\nWhat inspired writer gives any intimation to this effect? I have never seen\r\nanything in the Scriptures to warrant these positions. I admit that there are\r\nstriking similarities in the cases; but analogies are not equivalent to a\r\n&quot;thus saith God.&quot; We do well, therefore, to have scriptural authority\r\nfor whatever we say. One can, by allowing his imagination to run wild, see that\r\na certain person or thing in the Old Testament is typical of something in the\r\nNew. Another person, looking at the same thing, will see a different\r\nsignification. Thus there are untold possibilities of speculation and error,\r\nwhich are dangerous whenever there is not a &quot;thus saith God&quot; for a\r\ngiven position.<br>\r\n<br>\r\nGod has chosen certain things as symbols. For instance, beasts, as we learn\r\nfrom Daniel 7, are employed as emblems of world kingdoms. Whenever, therefore,\r\na beast is thus used in the Scriptures and the facts of the context show that\r\nit has this metaphorical sense, one must understand that it signifies a civil\r\ngovernment. God never mixes His symbols. Again, a pure, chaste virgin is used\r\nas a symbol of the true church. A harlot represents a false ecclesiasticism.\r\nGod has interpreted these symbols. Man should not attach any signification to\r\nthem other than that which was given by Him.<br>\r\n<br>\r\nI might further illustrate this principle by calling attention to God supper.\r\nThe loaf represents the body of Christ, whereas the fruit of the vine is\r\nsymbolic of His blood. Whenever we see these emblems, we know their\r\nsignificance and do not attempt to read into them any idea other than that\r\nwhich God gave them. Whenever we come to a symbol, we must therefore seek the divine\r\ninterpretation of the same and never deviate from that meaning.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FIGURATIVE LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The languages of all peoples seem\r\nto have begun largely with figures of speech\u2014at least primitive writing\r\nindicates this position. It is by comparison that we appreciate and understand\r\nthings. Thus figures have remained in our language and adorn it greatly. In\r\nfact, it is most difficult for us to speak without using some figures of\r\nspeech. The Bible is no exception. One must therefore know the common figures\r\nof speech and how they are used in order to understand what the biblical\r\nwriters meant.<br>\r\n<br>\r\nThe fact that a figurative expression occurs in a given passage is no warrant\r\nfor one's taking its meaning and forcing it upon another passage unless the\r\nfacts of the given context show that the same figure was used in a like manner.\r\nTo be more specific, let me call attention to the expression found in Ephesians\r\nregarding Christ's &quot;having cleansed it [church] by the washing of water\r\nwith the word&quot; (Eph. 5:26). This statement is figurative language. We must\r\nnot force this metaphorical sense upon another passage, which might in some way\r\nresemble this one passage, unless the facts of the latter context permit such\r\nan interpretation.<br>\r\n<br>\r\nLet us always bear in mind that figurative language, though ornate and\r\nbeautiful, stands for definite realities. It is therefore necessary for one to\r\nunderstand the figure and see the reality signified in order to comprehend the\r\nmessage wherever such usage is employed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>OBSCURE PASSAGES MUST BE INTERPRETED IN THE LIGHT OF PLAIN ONES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Whenever anyone sees that a\r\npassage is capable of more than one interpretation\u2014viewed in the light of all\r\nthe facts of the connection\u2014he must select that translation or explanation\r\nwhich accords with plain statements found in other portions of the Word when\r\nrightly interpreted. As an illustration of this principle, I may call attention\r\nto Psalm 45:6. &quot;Thy throne, O God, is for ever and ever ...&quot; In the\r\noriginal text of this statement there are only four words. Nevertheless, they\r\ncan be rendered grammatically to make four or five translations. By supplying\r\ndifferent words, the number of renderings can be multiplied. This thing has\r\nbeen done by certain ones who have been unwilling to accept the plain meaning.\r\nBut our one concern is, What did the psalmist have in mind when he by the\r\nSpirit of God used these words? One must study the entire psalm in order to see\r\nthe proper connection; then he must compare all the facts discovered with\r\nstatements found in other places which are capable of only one interpretation.<br>\r\n<br>\r\nIt is of utmost importance that one observe this rule. The assumption lying\r\nunderneath it is that all truth harmonizes. Whenever there are any seeming\r\ndiscrepancies, the trouble lies with our non-comprehension of the data, or lack\r\nof the facts.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>STUDYING THE EXACT GRAMMAR<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In the\r\nEnglish language there are eight parts of speech. These, taken together,\r\nconstitute language. Each of them has a definite, specific use and relation to\r\nother parts of speech. It becomes absolutely necessary, if one is to arrive at\r\nthe exact meaning of a word, that he know grammar, since each part of speech\r\nhas a definite purpose and since words likewise have accurate definitions. One\r\ntherefore must, if he is to arrive at the exact idea which the Holy Spirit had\r\nin mind, have an adequate knowledge of grammar and the meaning of words.<br>\r\n<br>\r\nBy conservative scholars, the grammatico-historical principle of interpretation\r\nis the only one upon which a person can afford to rely. What is meant by this\r\nterm? A person must acquire, if possible the historical data concerning any\r\nstatement in order to see it in its proper perspective. He must, therefore,\r\nknow the writer, the one to whom a document was sent, for what purpose it was\r\nwritten, and under what conditions in order to evaluate properly the message.\r\nHe must also know the grammar thoroughly and the significance of language. With\r\nsuch definite information in hand, one can, by the aid of the Holy Spirit,\r\nunderstand, as a rule, the message. I therefore accept the correctness of this\r\nmethod of exegesis.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE MEANINGS OF WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The\r\nstudent should have a good English dictionary at hand when he studies the\r\nScriptures\u2014unless he has an adequate idea of the vocabulary that is used in the\r\nBible. If a person will only look in an unabridged dictionary of the English\r\nlanguage, he will see that some words have many meanings or shades of ideas.\r\nThis statement being true, one must know these various definitions in order to\r\ncomprehend rightly the exact meaning of a given passage.<br>\r\n<br>\r\nThough I am speaking simply from the English point of view, all Greek and\r\nHebrew students know that the same principles apply with reference to the\r\noriginal text.<br>\r\n<br>\r\nWhenever a word does have a number of meanings, we must select that one which\r\nwill accord with all the facts of a given context, and which will not clash\r\nwith any other plain statement of truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE DIFFERENCE BETWEEN BIBLICAL AND PRESENT-DAY TERMINOLOGY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Our English dictionaries give the\r\ncurrent meaning of words as they are employed now by the best speakers and\r\nwriters. They also give colloquial usages. The Bible employs a certain definite\r\nusage that was current when the Scriptures were given. Words sometimes now have\r\na meaning entirely different from what they had when our translation was made or\r\nwhen spoken originally. For instance, a prophet was simply a spokesman from God\r\nwho delivered a message to the people. Sometimes he discussed things past; on\r\nother occasions, matters regarding things present in his day; and often those\r\nthings lying in the future. At the present time, the word,\r\n&quot;prophetic,&quot; as we have already noticed, is largely used with\r\nreference to future things. There are many changes that have taken place in our\r\nlanguage. This fact demands that we compare scripture with scripture in order\r\nto see the usage to which a term was applied then. We must not therefore read\r\nback into the Scriptures definitions of words as they are being used today;\r\nbecause, as stated, practices have been introduced and changes have been made\r\nwhich have definitely determined present-day usage. We cannot therefore afford\r\nto read back into the Scriptures ideas and definitions of words as employed\r\ntoday unless we see from all the facts that the current meaning is in\r\nconformity with the biblical usage.<br>\r\n<br>\r\nThe Revised Version puts the original meaning of the Word of God in our current\r\nvernacular. It is a most excellent translation and presents the message of the\r\noriginal text more nearly accurately than former official versions. For this\r\nreason I always insist on everyone's using the Revised Version (ASV 1901).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>HOW TO INTERPRET PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE word, <b><i><span\r\nstyle='background:yellow'>prophecy<\/span><\/i><\/b><i>,<\/i> literally means\r\n&quot;<b><span style='background:yellow'>to speak in behalf of<\/span><\/b><span\r\nstyle='background:yellow'>&quot; <b>another<\/b><\/span>. This meaning is derived\r\nfrom the original Greek. It has the same significance in the Hebrew. This fact\r\nis seen in the statement, &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>And Y<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>e<b>H<\/b>o<b>V<\/b>a<b>H\r\nsaid unto Moses, See, I have made thee as God to Pharaoh; and Aaron thy brother\r\nshall be thy prophet&quot; <\/b><\/span><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'>(<b>Exod. 7:1<\/b>). The fundamental idea of\r\nthe word, whether in Hebrew or in Greek, is that the one who does the speaking\r\nis a representative of another.<br>\r\n<br>\r\nThe content of the message is not implied in the word. It might relate to\r\nsomething in the <b>past<\/b>, in the <b>present<\/b>, or in the <b>future<\/b>.\r\nThe facts of each context indicate the thought and its application. In the\r\nHebrew Bible the historical portion beginning with Joshua and running through\r\nII Kings is designated as the &quot;former prophets.&quot; Those books which we\r\nusually term &quot;prophets&quot; are called the &quot;latter prophets.&quot;\r\nThus in these names is preserved the original significance of the word, prophet.\r\nThis thought is also seen in I Corinthians 14. Prophecy in this chapter refers\r\nto teaching\u2014one's teaching another. It does not imply that the one speaking is\r\ntalking of the future. In fact, in this chapter the one who is doing the\r\nprophesying is building up the church in the faith, which thought would imply a\r\nfull, rounded ministry dealing with things past, present, and future. This\r\nconclusion is confirmed by the regular practice of the apostolic writers who in\r\ntheir epistles discuss things past, present, and future. Let us therefore keep\r\nthis original meaning of the word in mind as we study the Scriptures.<br>\r\n<br>\r\nIn the present day, however, since we see so very many signs and events which\r\npoint most definitely to the conclusion of the age, we use the word, prophecy,\r\nlargely to refer to things future. One aspect of prophecy, the predictive\r\nelement, today has become the dominant one in use and is so understood by the\r\npopular mind. Let us, however, always study the context of any given case in\r\norder that we might understand exactly what the original speaker or writer had\r\nin mind. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS HAS just been noted, the\r\ninspired writers who recorded the history of Israel in such books as Samuel and\r\nKings were really prophets, in that they narrated things past. There is,\r\nhowever, buried in the historical sections, here and there, an utterance which\r\nat the time when spoken related to things future, but which has long since been\r\nfulfilled. If we are to obtain an <b>accurate and exact knowledge of how to\r\ninterpret<\/b> <b>prophecy<\/b>, we would do well to examine such predictions in\r\ntheir <b>original settings<\/b> and then to study them in the light of the\r\nhistorical events which brought them to realization. Furthermore, in those\r\nbooks which we now call &quot;the prophets,&quot; there are many predictions,\r\nespecially those that relate to certain countries and their destinies, which have\r\nbeen fulfilled. In order to see how they were accomplished, one must resort to\r\nsecular history for the exact picture in its historical unfolding. For example,\r\na visit to old Memphis and No-amon (Luxor) in Egypt will show how literally and\r\nexactly were fulfilled the predictions made by men of God centuries before\r\ntheir materialization. Another excellent illustration of this point is Tyre on\r\nthe Syrian coast. I could multiply these instances many times, speaking from\r\nexperiences which I have had in visiting these ancient sites. On this point,\r\nthere is no study that will strengthen the faith and clarify many issues more\r\nthan the study of fulfilled prophecy. The small volume entitled <i>Fulfilled\r\nProphecy<\/i><\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/The%20Testimony%20Of%20Fulfilled%20Prophecy.pdf\"\r\ntarget=\"_blank\"><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:blue'>(pdf file download from Google Books)<\/span><\/a><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (similar\r\nversion) by John Urquhart discusses many prophecies that have been fulfilled,\r\nas one sees in this volume, exactly as spoken. Let us remember the slogan:\r\n&quot;<b><span style='background:yellow'>God fulfills prophecy <u>as written<\/u>\r\nand not as interpreted by the speculations of men.&quot;<\/span><br>\r\n<\/b><br>\r\nWHENEVER anyone reads a document, he must take into consideration that there\r\nare figures of speech which must be interpreted according to the origin of the comparison\r\nand its historical development together with the facts of the immediate\r\ncontext. Figures adorn language, but they always, in serious speech, have a\r\ndefinite meaning. The one who wishes to understand literature must know the\r\nvarious figures and how to interpret them, because each stands for a reality.<br>\r\n<br>\r\nWe must also recognize that in the Scriptures there are parables, symbols,\r\nallegories, etc. It is highly important that one understand what a parable is.\r\nEtymologically, the word means &quot;that which is laid down beside\r\nanother.&quot; That which is known is mentally thrown down beside the unknown,\r\nand by a comparison the quantity sought is ascertained. Always a speaker who\r\nuses a parable picks some fact or event which is well-known and uses it as an illustration\r\nin order to elucidate the unknown factor.<br>\r\n<br>\r\nIn this connection let me call attention to the fact that very frequently we\r\nhear people speak of &quot;the parable of the rich man and Lazarus&quot; (Luke\r\n16). The Scriptures do not call this story a parable. Christ simply stated that\r\n&quot;there was a certain rich man&quot;; and that there was a &quot;certain\r\nbeggar named Lazarus.&quot; He did not intimate that He was speaking a parable.\r\nThere is nothing in the context to suggest such an idea. If He had been speaking\r\nof an historical fact, He could not have chosen words to convey His meaning\r\nmore definitely than those which He used on this occasion. We are sure to make\r\na mistake if we call this a parable or anything else a parable unless a clear\r\nstatement is made to that effect, or unless there are other indications which\r\nprove positively that such is the case.<br>\r\n<br>\r\n<b><i>Parable<\/i><\/b> in the Hebrew generally has a different signification.\r\nHere it means a proverb. In fact, the Book of Proverbs is called in the Hebrew\r\n&quot;The Parables of Solomon.&quot; A parable is a short, concise statement\r\nconsisting of two or more poetic lines, which construction we call &quot;Hebrew\r\nParallelism.&quot; The second line is supplemental to the first and proves to\r\nbe a comment upon it.<br>\r\n<br>\r\nWe must, therefore, in view of the facts just mentioned, know whether the word\r\nunder consideration is used in the Old Testament sense or in that of the New.<br>\r\n<br>\r\nSYMBOLS likewise appear in the prophetic word. Usually they are found in\r\npredictive prophecy. Whenever they are used, one must not impose upon the\r\nlanguage a meaning of his own choice. They must be interpreted by the author or\r\nwriter who uses them. We have illustrations of them today. For instance, the\r\nsecret lodges have various symbols to which they attach an arbitrary meaning.\r\nThis significance may be the natural one, but it is given upon the authority of\r\nthe one making the selection.<br>\r\n<br>\r\nGod chose such symbols as suited His purpose. Whenever He uses one, we must let\r\nHim interpret it, telling us what He means. For instance, Christ instituted the\r\nsupper before His betrayal. He selected the loaf and the fruit of the vine and\r\nsaid that He attached a symbolic significance to them; namely, that the loaf\r\ntypifies His body and the fruit of the vine, His blood. No matter where a\r\nperson sees this supper observed, he knows that these elements have the\r\nsignificance which Christ gave them. Once again, we may note the symbolic\r\nsignificance of a beast. God has interpreted its meaning. A glance at Daniel\r\n7:17 shows that a beast, when thus used, signifies a civil government. Since God\r\nhas attached a definite idea to this symbol, we must not give it any other\r\nmeaning. To do so is mere speculation. Such a procedure is not interpretation.<br>\r\n<br>\r\nWe also see a few allegories in the Scripture. The principal one is that of the\r\nSong of Solomon. The chief actors in this case are the lover and the maiden\r\nupon whom he bestows his affection. It is quite evident that this poem was used\r\nto convey a deeper significance than simply the telling of a love story. Though\r\nlove and marriage are placed on the highest possible plane in the Scriptures,\r\nto lower the song to this level is to fall short of that which is demanded by\r\nthe facts of the poem. It is therefore recognized by interpreters as being an\r\nallegory. Since there is a parallel significance which is reflected in the\r\ndevelopment of the story, we might call the real meaning of the allegory the\r\nundertone, which can be recognized by the trained ear. Asserted elsewhere, this\r\nallegory sets forth the relationship existing between King Messiah and Israel.\r\nAgain we have another allegory in Galatians 4. There Paul speaks of Mount Sinai\r\nand Mount Zion. The former of these corresponds to Hagar, the symbol of the old\r\ncovenant, whereas the latter represents Sarah who signifies the new. In\r\ninterpreting an allegory one must be very careful not to read into it his own\r\nideas.<br>\r\n<br>\r\nAll that has been said in regard to the interpretation of fulfilled prophecy is\r\nbut an enlargement upon the Golden Rule of Interpretation, which was discussed\r\nunder &quot;The Laws of Interpretation.&quot; <b>A failure to observe this rule\r\nand to follow the suggestions that have just been made with reference to\r\nspecial types of literature in the Scriptures means to arrive at the wrong\r\nconclusion in interpreting the message<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>UNFULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A study of the messages of the\r\nprophets of the Old Testament, as well as those of the New, shows very clearly\r\nthat the major portion of these predictions await fulfillment. How are we to\r\ninterpret them in order that we might not make any false deductions? The fact\r\nthat a similarity between the mere wording of a prediction and some event or\r\ndescription of it may be discovered is no justification for our hastily\r\narriving at the conclusion that said occurrence is the fulfillment of the\r\nprediction. There are many coincidences in life. There must be positive proof\r\nat hand before we are justified in saying that such and such an event is the\r\nfulfillment of a given prophecy.<br>\r\n<br>\r\nWe should bear in mind that &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>no prophecy of scripture is of\r\nprivate interpretation. For no prophecy ever came by the will of man: but men\r\nspake from God, being moved by the Holy Spirit&quot;<\/span><\/b><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (II Pet.\r\n1:20,21)<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>. No scripture is of private interpretation. No one has a monopoly\r\non expounding the Word of God. I am perfectly aware of the fact that there are\r\nthose who claim that they alone have the key to the Bible and that no one else\r\ncan rightly and correctly interpret what God has said. Such claims are\r\nspurious. Again, let me repeat that no one individual or group of persons has a\r\nmonopoly, on explaining the Word of life. Let us, therefore, beware of any one\r\nwho makes such grandiose claims.<br>\r\n<br>\r\nA STUDY of <b>Matthew 2<\/b> will show that all <b>predictive prophecy falls\r\ninto four classes<\/b>. If one will only master these types and the underlying\r\nprinciples involved in each, one will be able to classify any passage of\r\nScripture which has prophetic import.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>When Christ was born in Bethlehem\r\nof Judea, there came wise men from the East to Jerusalem inquiring as to where\r\nthe King of the Jews was born in order that they might worship Him. They\r\nreported that they had seen His star in the East. Naturally they went to King\r\nHerod who was the reigning sovereign at that time and asked him where the\r\nChrist child was. Of course, this reprobate had no spiritual discernment. Their\r\nmessage troubled him greatly, together with all who were in Jerusalem. He,\r\ntherefore, gathered the scribes together in order to inquire of them where,\r\naccording to the prophets, the Messiah was to be born. Their reply was,\r\n&quot;In Bethlehem of Jud\u00e6a: for thus it is written through the prophet, And\r\nthou Bethlehem, land of Judah, Art in no wise least among the princes of Judah:\r\nFor out of thee shall come forth a governor, Who shall be shepherd of my people\r\nIsrael&quot; (Matt. 2:5,6).<br>\r\n<br>\r\nThere were two Bethlehems in Palestine in the days of Christ. One was about\r\nthree miles from Nazareth in Galilee; the other, about five miles south of\r\nJerusalem in Jud\u00e6a. In rationalistic circles, certain ones have argued that Christ\r\nof Nazareth was born in Bethlehem of Galilee\u2014without giving any proof\r\nwhatsoever for their opinion. Sir William Ramsey's book, <i>Was Christ born in\r\nBethlehem?,<\/i> has settled that question once and for all\u2014for those who want\r\ntruth and are willing to accept facts.<br>\r\n<br>\r\nAccording to Micah, who uttered the original prediction, the Messiah was to be\r\nborn in the literal city of Bethlehem in the land of Judah. The scribes, who\r\nwere thoroughly acquainted with the utterances of the prophets as well as with\r\nthe law, interpreted this passage literally. That they were correct in thus\r\nunderstanding the literal import of the language is evident from Matthew's\r\nquoting their interpretation in an approving manner and making it coincide with\r\nhis statement that Christ was born in Bethlehem of Jud\u00e6a (Matt. 2:1). The wise men\r\nunderstood this prophecy literally and went their way from Jerusalem to\r\nBethlehem. The star which they had seen in the East appeared going before them\r\nand stood over the place where the Babe was. Thus all the facts show that this\r\nprophecy had a literal fulfillment.<br>\r\n<br>\r\nOf course, a prophecy like this one, which is to be interpreted literally,\r\nmight have <b>figures of speech<\/b> in it, as this one does; but we must make\r\nthe same allowance for <b>metaphorical language<\/b> here as we do in any other\r\ntype of literature. According to this prediction, there arises out of Bethlehem\r\nthis one who is to be the governor, and who is called the &quot;shepherd of my\r\npeople Israel.&quot; In this last statement we see a figure of speech, a metaphor.\r\nA shepherd is one who cares for literal sheep, protecting them and leading them\r\nto green pastures and still waters. What the shepherd does for his flock, this\r\none of whom the prophecy speaks is to do for Israel, God's flock. A close study\r\nof this passage shows that this prophecy is to be taken literally\u2014at its face\r\nvalue. At the same time we make allowance for any figurative expression,\r\ninterpreting each as the facts of the context and the use of such language\r\ndemand. This prophecy is purely of the literal class. In fact, it is the type\r\nof the great mass of prophecies.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICANCE PLUS A TYPICAL MEANING<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE second type of prophecy\r\nappears in Matthew 2:15 in the following words: &quot;Out of Egypt did I call\r\nmy son.&quot; This sentence is taken from Hosea 11:1. Whenever we read a\r\npassage in the New Testament, quoted from the Old, the first thing to do is to\r\nturn back to the original passage and study the quotation in the light of the\r\nfacts of the original context. &quot;When Israel was a child, then I loved him,\r\nand called my son out of Egypt. The more <i>the prophets<\/i> called them, the\r\nmore they went from them: they sacrificed unto the Baalim, and burned incense\r\nto graven images. Yet I taught Ephraim to walk; I took them on my arms; but\r\nthey knew not that I healed them. I drew them with cords of a man, with bands\r\nof love; and I was to them as they that lift up the yoke on their jaws; and I\r\nlaid food before them. They shall not return into the land of Egypt; but the\r\nAssyrian shall be their king, because they refused to return <i>to me.<\/i> And\r\nthe sword shall fall upon their cities, and shall consume their bars, and\r\ndevour <i>them,<\/i> because of their own counsels. And <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>my\r\npeople are bent on backsliding from me<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>: though they call them to <i>him\r\nthat is<\/i> on high, none at all will exalt <i>him&quot;<\/i> (Hosea 11:1-7).<br>\r\n<br>\r\nFrom this quotation it is beyond dispute that the words, &quot;out of Egypt did\r\nI call my son,&quot; refer to Israel\u2014the twelve tribes\u2014whom God brought out of\r\nEgypt under the leadership of Moses. (For the full record of this historical\r\naccount, see the first fifteen chapters of Exodus.)<br>\r\n<br>\r\nNevertheless, this statement is applied to the coming of Christ with His mother\r\nand Joseph out of Egypt. The occasion of their being in that country is\r\nrecorded in the account as given by Matthew. Herod planned the destruction of\r\nthe baby Christ. An angel, therefore, warned Joseph to flee to Egypt with the\r\nchild and his mother and to remain there until he should receive instructions\r\nto return to Palestine. He, therefore, did as the angel commanded him and remained\r\nthere until the death of Herod &quot;that it might be fulfilled which was\r\nspoken by God through the prophet, saying, Out of Egypt did I call my\r\nson.&quot;<br>\r\n<br>\r\nAs we have seen, the original statement referred to the children of Israel in\r\nthe literal land of Egypt and of their coming out of that country into Canaan,\r\nthe Holy Land. Although it had this original signification, Matthew by the\r\nSpirit applied the prediction to Christ, His residence in Egypt, and His coming\r\nout of it into Palestine. Was the meaning which Matthew gives latent in the\r\nsentence as it was spoken by the prophet? Hosea lived about the middle of the\r\neighth century before Christ. In making the statement which is the subject of\r\nthis investigation, he looked backward across seven centuries to the time when\r\nIsrael came out of Egypt. The statement, therefore, was an historical fact and\r\nwas so interpreted by the prophet's audience and readers, then as well as now.\r\nThere can be no misunderstanding about this position; nevertheless, Matthew\r\nplaces an interpretation upon this utterance which no one of us today probably\r\nwould have recognized if the inspired apostle had not pointed out this hidden\r\nmeaning. Was Matthew arbitrary in his handling of this passage, or were there\r\nfundamental reasons justifying his interpretation and his applying it to Christ?\r\nThese are fundamental questions that demand attention.<br>\r\n<br>\r\nThe answer is in the word, <i>son,<\/i> as it occurs in Exodus 4:22,23, and\r\nparallel passages. God instructed Moses to speak to Pharaoh, saying, &quot;Thus\r\nsaith Jehovah, Israel is my son, my first-born: and I have said unto thee, Let\r\nmy son go, that he may serve me; and thou hast refused to let him go: behold, I\r\nwill slay thy son, thy first-born.&quot; God was speaking of the nation of\r\nIsrael as His son, His first-born. This people indeed was God's son, His\r\nfirst-born, in a peculiar sense. This fact becomes evident if we remember that,\r\nwhen Abraham and Sarah were past the age of parenthood, God performed a\r\nbiological miracle upon their bodies, which made possible the birth of Isaac.\r\nThus Isaac was in a special sense God's first-born just as he was the\r\nfirst-born of Abraham and Sarah. The children of Israel are thought of as being\r\nin the loins of Isaac, just as Levi is spoken of as being in the loins of\r\nAbraham in the following quotation: &quot;And, so to say, through Abraham even\r\nLevi, who receiveth tithes, hath paid tithes; for he was yet in the loins of\r\nhis father, when Melchizedek met him&quot; (Heb. 7:9,10). This mode of thought\r\nlaid the foundation for the conception of the solidarity of the Hebrew race and\r\nof their being God's first-born. As stated, they were God's son, His\r\nfirst-born, in that He performed a biological miracle which made possible the\r\nbirth of Isaac. From this point of view, Isaac and his birth are thought of as\r\nbeing typical of Christ, who was and is God's Son, in the highest sense of the\r\nterm. &quot;In the beginning was the Word, and the Word was with God, and the\r\nWord was God. The same was in the beginning with God ... and the Word became\r\nflesh, and dwelt among us (and we beheld his glory, glory as of the only\r\nbegotten from the Father), full of grace and truth&quot; (John 1:1,2,14). Christ\r\nis again spoken of as God's Son in this high sense in Hebrews 1:1-4: &quot;God,\r\nhaving of old time spoken unto the fathers in the prophets by divers portions\r\nand in divers manners, hath at the end of these days spoken unto us in <i>his\r\nSon,<\/i> whom he appointed heir of all things, through whom also he made the\r\nworlds; who being the effulgence of his glory, and the very image of his\r\nsubstance, and upholding all things by the word of his power, when he had made\r\npurification of sins, sat down on the right hand of the Majesty on high; having\r\nbecome by so much better than the angels, as he hath inherited a more excellent\r\nname than they.&quot;<br>\r\n<br>\r\nIn view of the fact that Isaac was miraculously begotten and of the further\r\nfact that our God's entrance into the world was a stupendous miracle, one can\r\nreadily see how Isaac and the children of Israel are typical of the Messiah.\r\nThis signification finds expression in Hosea's statement which Matthew quotes.\r\nMatthew by inspiration knew these facts and was led unerringly by the Spirit to\r\ninterpret this prediction as referring to our God's departure out of Egypt.<br>\r\n<br>\r\nIn the case of Israel and in that of Christ, we see that Egypt was literal,\r\nthat both the children of Israel and Christ were literal, that they were in\r\nEgypt, and that they literally came out of it into Canaan. There was thus a\r\nliteral basis in both occurrences. Everything about both of these instances was\r\nliteral; but the application which Matthew made of Hosea's statement shows\r\nthat, while it was literal, there was a typical signification included in it.\r\nThe inspired apostle has called our attention to this <b>secondary significance<\/b>.\r\nThis <b>second type of prophecy<\/b>, therefore, includes those predictions\r\nwhich have <b>both a literal meaning<\/b> and a <b>typical import<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS AN APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE third passage quoted in <b>Matthew\r\n2<\/b> is found in verse <b>18<\/b>. <\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;A voice was heard in\r\nRamah, Weeping and great mourning, Rachel weeping for her children; And she\r\nwould not be comforted, because they are not.&quot;<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> Again we\r\nmust study the original passage in order to see the setting from which this\r\nverse was taken before we notice Matthew's interpretation of it. Let us now\r\nturn to Jeremiah 31.<br>\r\n<br>\r\nJeremiah lived in the fateful days prior to the Babylonian captivity, through\r\nthe siege of Jerusalem, and into the post-war days of that mighty crisis which\r\nbefell the Jewish people. He did all he could to prevent the catastrophe by\r\ncalling the people to repentance, but they would not heed. After the\r\ncapitulation of the city, the captives were led out to Ramah, which is about\r\nten miles north of Jerusalem, by Nebuzaradan, the captain of the guard of the\r\nKing of Babylon. There this official released Jeremiah, giving him permission\r\nto go either to Babylon with him or to remain anywhere in the land. But the\r\ncaptives were taken into exile. It was indeed a bitter, heart-breaking\r\nexperience for the mothers of the heroic captives to see their sons, and in\r\nmany instances husbands, led into exile in a land far away. Hence they wept and\r\nmourned over the lamentable situation.<br>\r\n<br>\r\nThese mothers are spoken of in terms of the favorite wife of Jacob, Rachel,\r\nwhose tomb is beside the Bethlehem-Hebron Road four miles south of Jerusalem.\r\nIt was she who was the mother of Benjamin, the tribe in whose territory\r\nJerusalem was located. It was therefore natural for Jeremiah to think of these\r\nsad, stricken mothers, as he did, in terms of Rachel.<br>\r\n<br>\r\nThe prophet spoke to these weeping women and gave them hope that though their\r\nloved ones were going into captivity, there were brighter days ahead. He had,\r\nas we see in chapter 25 of his book, foretold that the exiles would remain in\r\nBabylon for seventy years, and that at the expiration of that time they would\r\nhave the privilege of coming back to the land of their fathers. Jeremiah in\r\nchapter 31 not only speaks of this return after the Exile, but looks beyond it\r\nto the time when all Israel shall be gathered from all nations back into their\r\nown land, when every man shall live under his own vine and fig tree. Such is the\r\nsignificance of the quotation which we are studying, as the facts of the\r\noriginal context indicate and as is reflected in the historical records of the\r\ntimes of Jeremiah.<br>\r\n<br>\r\nMatthew takes this verse from Jeremiah 31 and applies it to a similar situation\r\nof sadness and sorrow on the part of the mothers of Bethlehem. Herod had\r\nordered the slaughter of all the male children of Bethlehem two years and\r\nunder, thinking that by so doing he would accomplish the death of the Christ\r\nchild. As we have already seen, Joseph had taken Mary and the child to Egypt\r\nbefore the massacre of the children was ordered. These Bethlehem mothers\r\nnaturally wept for their babes. Matthew, thinking of the solidarity of the\r\nJewish people and seeing this time of heart-rending sorrow piercing the very\r\nsouls of these bereaved mothers, was led by the Spirit of God to use this\r\nprophecy and to apply it to this case of similar grief.<br>\r\n<br>\r\nThe original event which called for this utterance was literal and real as well\r\nas the one to which the passage was applied. This position cannot be denied.\r\nBethlehem was literal. The slaughter of the innocent babes likewise was\r\nliteral. There was, therefore, a literal basis in both cases. Since they were\r\nsimilar in one respect, Matthew applied the language of the former prophet to\r\nthe situation of his day. From all the facts we draw this conclusion: This\r\nprophecy is a case of the literal meaning plus an application to a similar\r\ncase.<br>\r\n<br>\r\nWe have made the same allowance for <b>figurative language<\/b> in this prophecy\r\nas we did in the prediction from Hosea. After that is done, we see the <b>literal\r\nsignificance<\/b> of this passage as well as that of the one from Hosea.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS A SUMMATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nfourth type of prophecy is found in <b>Matthew 2:23<\/b> in the following words:\r\n&quot;<\/span><b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>and [Christ] came and dwelt in a city called Nazareth; that it\r\nmight be fulfilled which was spoken through the prophets, that he should be\r\ncalled a Nazarene.&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'> Here we are told that an angel of God appeared\r\nto Joseph in Egypt after the death of Herod and told him to bring the child and\r\nHis mother back into the land of Israel. Upon reaching Judaea, he found that\r\nArchelaus was reigning in the place of Herod. He, therefore, wisely avoided\r\nsettling in Judaea and located in Nazareth. Matthew tells us that he did it in\r\norder that the prophecy might be fulfilled which foretold that <b>Christ should\r\nbe called a Nazarene. This language is clear and unmistakable.<\/b><br>\r\n<br>\r\nWhat is meant by &quot;a Nazarene&quot;? Let us remember that a Nazarene, a\r\nresident of Nazareth, is not necessarily a Nazarite. It is altogether possible\r\nthat there were some residents of that city who had taken the Nazarite vow and,\r\nof course, they would be both Nazarenes and Nazarites. Anyone who took a\r\ncertain vow was designated a Nazarite. The facts regarding a Nazarite are found\r\nin Numbers 6:1-4. Samson also was a Nazarite (Judges 13), but the words used by\r\nMatthew have no connection with such a vow. Nazarene referred, as the word\r\nshows, to an inhabitant of Nazareth.<br>\r\n<br>\r\nBut why should He be called a Nazarene? Are there any prophecies in the Old\r\nTestament which foretold that He would live in Nazareth, similar to <b>Micah's\r\nprophecy which indicated that the Christ would be born in Bethlehem<\/b>? There\r\nis no such prediction to be found anywhere. Hence the word <b>Nazarene cannot\r\nbe used simply with its literal meaning.<\/b> Does this name have any other\r\nconnotation? Yes. It was a term to indicate reproach and shame. When Christ was\r\nat Jerusalem at the Feast of Tabernacles, prior to His crucifixion, there arose\r\na dispute among the people as to whether or not He was the Messiah. Some said\r\nthat He was indeed the prophet (mentioned by Moses, Deut. 18). Others believed\r\nthat He was the Messiah; while still others retorted by saying, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;What,\r\ndoth the Christ [Messiah] come out of Galilee?<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot; (<b>John\r\n7:41<\/b>). This question reflects the contempt with which Galilee was held by\r\nthe inhabitants of Jerusalem. In the days of our God Galilee was spoken of as\r\n&quot;<b>Galilee of the Gentiles<\/b>.&quot; The <b>strict Jews, of course,\r\nlooked down on anything connected with Gentiles<\/b> as a thing of shame and\r\ncontempt.<br>\r\n<br>\r\nBut there must be something more specific than this general attitude against\r\nthe Galileans. In Isaiah 53 and also in Psalm 22, we see predictions concerning\r\nMessiah which foretell that He would be despised and rejected of men and\r\nfinally be executed as a criminal. <b>The word Nazarene was a term of reproach<\/b>\r\nand also was a synonym for one <b>despised and hated<\/b>. This attitude is\r\nreflected in the question which Nathanael put to Philip: &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Can any\r\ngood thing come out of Nazareth?&quot;<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'> <b>(John 1:46).<\/b> This term,\r\ntherefore, being one of contempt and reproach, well summarizes the predictions\r\nwhich foretold that the Messiah would be hated and finally rejected by His\r\npeople. Thus, when all the facts are taken into consideration, one is led to\r\nthe conclusion that, since there is no specific prophecy foretelling that the\r\nMessiah would be called a Nazarene, Matthew was in his statement summing up those\r\npredictions which speak of His being despised and rejected. <br>\r\n<br>\r\nNazareth was a literal city. Our God resided in it. He was hated and despised\r\nbecause the people looked down upon its residents. In addition to this fact the\r\nnatural enmity of the unregenerated heart caused people who did not want truth\r\nto hate and despise Him. He himself said, <b>&quot;The world hated Me.&quot;<\/b>\r\nThis attitude, therefore, could not have been expressed in a more concise way\r\nand with more feeling than by calling Christ a <b>&quot;Nazarene.&quot;<\/b><br>\r\n<br>\r\nThe conclusion to which this investigation leads is that <b>this prophecy is a\r\nliteral one plus the idea of summation<\/b>\u2014the labeling of many prophecies by a\r\nsingle term, which adequately expresses the thought of this special type of\r\nprediction.<br>\r\n<br>\r\nFrom this study we see that there are <b>four classes of prophecy<\/b> and that\r\nthey are <b>all to be taken literally<\/b>\u2014at what they say. The <b>second type<\/b>,\r\nhowever, has the additional idea of a <b>typical signification<\/b>. The <b>third<\/b>\r\nis the literal meaning plus <b>an application<\/b>. The <b>fourth<\/b> is the\r\nliteral with an added thought of <b>summarizing<\/b> the general teaching of the\r\nprophets on a definite subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif'>FOUR TYPES OF\r\nMESSIANIC PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:18.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:12.0pt;font-family:\"Times New Roman\",serif'><img\r\nborder=0 width=660 height=345 id=\"Picture 1\"\r\nsrc=\"6%20~%20Rules%20of%20Interpretation%20~%20%20138%20p_files\/image001.jpg\"\r\nalt=\"http:\/\/www.biblicalresearch.info\/img91.gif\"><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A CLOSE\r\nexamination of the prophetic word reveals the fact that there are four general\r\ntypes of messianic prophecy. These must be understood thoroughly if one is to\r\nhave an intelligent grasp of the Scriptures. A failure to recognize any one of\r\nthem is to lose, to that extent, the proper perspective of the prophets. That\r\nthis statement is true is immediately evident to the one who is familiar with\r\nJewish interpretation of predictive prophecy, their failure to recognize the\r\ntrue Messiah, when He came, and the tragic results that have followed that\r\nfatal mistake. Christ well said to the leaders of Israel on the last day of His\r\npublic ministry: &quot;Ye do err, not knowing the scriptures, nor the power of\r\nGod&quot; (Matt. 22:29). In speaking in the synagogue of Antioch in Pisidia,\r\nthe Apostle Paul declared that &quot;they that dwell in Jerusalem and their\r\nrulers, because they knew him not, nor the voices of the prophets which are\r\nread every sabbath, fulfilled <i>them<\/i> by, condemning <i>him&quot;<\/i> (Acts\r\n13:27).<br>\r\n<br>\r\nIsrael's failure to recognize the Messiah was not due to the fact that she did\r\nnot have men qualified, intellectually and educationally, to understand the\r\nmessages of the prophets; for there were many illustrious, devout students in\r\nthe nation of that time. Moreover, their failure was not due to a lack of faith\r\nin God and in His word. Furthermore, one cannot attribute it to an obstinate\r\nperversion of heart, which blinded their eyes so that they could not understand\r\nthe truth and recognize their true Messiah. It was as Christ said: They knew\r\nnot the Scriptures nor the power of God. It was as Paul said: They knew him\r\nnot, nor the voices of the prophets. These two statements substantiate the\r\nhistorical facts. It is true that there were then, as now, people who would not\r\nreceive truth, but who chose their own ways rather than those of God. It is also\r\ntrue that there were then, as now, hypocrites among the people (Matt. 23).\r\nWherein then lay the trouble? The answer is this: The leaders were blind guides\r\nof the blind (Matt. 15:14). The nation, with few exceptions, therefore, fell\r\ninto the ditch of banishment from their land and rejection by the God of their\r\nfathers.<br>\r\n<br>\r\nWhy were the leaders so blind that they did not recognize the Messiah in the\r\nperson of Christ of Nazareth? The answer is to be found in our present study.<br>\r\n<br>\r\nThere are <b>four lines of predictive prophecy<\/b> relating to Messiah. They\r\nare indicated on the chart above. Any unbiased person who has no theory to\r\nsupport but who wishes facts and truth can recognize these distinctive types.\r\nOne must be very careful and study the entire connection in which any given\r\nprophecy appears in order to see the exact import of the given oracle.<br>\r\n<br>\r\nThe <b>first<\/b> of these four classes contains the predictions that focus\r\nattention upon the <b>first coming<\/b> of the Messiah, His sufferings, and His\r\nreturn to God in heaven. When a person studies the entire context of each\r\npassage, he will see that there are very few prophecies that speak only of the\r\nfirst coming and the sufferings of Messiah.<br>\r\n<br>\r\nThe <b>second<\/b> class is far more numerous. This type of prophecy focuses the\r\nattention upon the <b>second coming<\/b> of our God and the glories that will be\r\nmanifest at that time. On the chart above I have noted, of course, only a few\r\nof them; but these scintillate with such dazzling and glorious splendor that\r\nthey immediately attract the eye and the heart of the reader. Especially is\r\nthis true with reference to those who are in sorrow and distress and who long\r\nfor deliverance.<br>\r\n<br>\r\nIn the <b>third<\/b> class, which is not quite so numerous as the second, fall\r\nthose predictions which blend descriptions of <b>both comings<\/b> into a single\r\npicture. This fact is represented graphically on the chart above, which places\r\nthe crown of glory upon the cross. From this type of prediction, one would\r\ngather that the sufferings and the glories are simultaneous. Typical passages\r\nare noted under Section III of the chart above.<br>\r\n<br>\r\nThe <b>fourth<\/b> type of messianic prophecy consists of those predictions\r\nwhich lay before us the <b>entire redemptive career<\/b> of King Messiah. See\r\nSection IV of the chart above. All four of these classes are essential in order\r\nto present all the facts; but, when we study the fourth type\u2014especially in the\r\nlight of the historical past\u2014it becomes immediately evident that this group of\r\npredictions are possibly the most important. In each of the first three, we get\r\nonly a partial view of the facts concerning Messiah's redemptive work; but in\r\nthe fourth one, we have a blueprint of <i>Messianic Times<\/i> laid before us,\r\nwhich consists of the first coming of King Messiah, the entire Christian\r\nDispensation, the Tribulation Period, and the millennial reign of our God. When\r\na person reads Isaiah 42:1-43:7; Isaiah 52:13-53:12; Isaiah 61:1-3; Isaiah\r\n62:1-63:6; Isaiah 65:1-25; and Psalm 110, together with numerous other\r\npassages, he sees immediately that in these scriptures there is unrolled before\r\nhim the blueprint of the entire redemptive career of King Messiah\u2014a panorama of\r\nHis redeeming labors.<br>\r\n<br>\r\nOne who studies these passages carefully can instantly see the place into which\r\neach of the first three types fits. (May I urgently request the reader to study\r\ncarefully all the scriptures referred to on the chart above, and then examine\r\nthe discussion of the passages in Isaiah on Messiah's redemptive work.)<br>\r\n<br>\r\nMEN do much wishful thinking. Israel did that\u2014especially during times of\r\ntrouble and disaster. During the Maccabean struggle and the Roman occupation of\r\nPalestine, the hearts of the leaders of Israel turned wishfully to the future.\r\nThey scanned carefully those predictions which speak of Messiah's glorious\r\nreign. Nevertheless they largely overlooked those passages which refer to the\r\nfirst coming. They were confused by the third type and gave little attention to\r\nthe fourth class. The second group of passages loomed largely before their eyes\r\nand in their thinking. As the Messiah did not appear in the role expected, they\r\nwere disappointed and did not recognize Him although He came on-time and in the\r\nmanner foretold by the prophets.<br>\r\n<br>\r\nLet us profit by Israel's mistake. Let us study the Word of God as did Ezra:\r\n&quot;For Ezra had set his heart to seek the law of Jehovah, and to do it, and\r\nto teach in Israel statutes and ordinances&quot; (Ezra 7:10). If we do this, we\r\nshall see the truth, which makes one free. <br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:28.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>112\r\npages<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Articles\r\nfrom Biblical Research Monthly 1947, 1949<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By\r\nDavid L Cooper Th.MPh.D, Litt.D<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Outlines\r\nby Rev. Burl Haynie<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>NECESSITY FOR THE LAWS OF\r\nINTERPRETATION<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>                                             27<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Spiritual Requirements                                                                                 28<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Intellectual Requirements                                                                             30<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The first step in interpretation.                                                                               31<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The second step in interpretation.                                                                           39<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          B.      The Classification\r\nof Facts and Truths of a Given Text                           40<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          C.      Noting the Exact\r\nLanguage                                                                  41<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>II.      The Application Of This Rule<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The Third step in interpretation - <b>THE\r\nGOLDEN RULE OF INTERPRETATION<\/b>        45<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   I.       The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   II.      Seek\r\nFigurative Meaning Only When Facts Demand                     46<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>Such An Interpretation<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.5in;text-indent:-.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>III.     Studying Obscure Passages In The Light Of\r\nRelated Texts           48<br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>IV.     Applying The Golden Rule Of Interpretation                                49<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'><br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>first mention<\/b>.                                                                                      52<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                The\r\nMeaning Of The Law Of First Mention<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          III.              An\r\nExamination Of Various Examples                                         53<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   A.       The\r\nCreation of the Universe<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   B.      The\r\nCreation of Man                                                                  54<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   C.      The\r\nDoctrine of Sin                                                                    55<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   D.      Sacrifices                                                                                  56<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>E.       Biblical Chronology                                                                   <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   F.       The\r\nJudgment of the Wrath of God                                             57<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   G.      The Rainbow\r\nCovenant                                                    <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>H.      Beginnings of Hebrew History                                                    58<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>double reference<\/b>.                                                                                59                I.\r\n      Statement Of The Law<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Examination Of Examples Of\r\nThe Law Of Double Reference                   60<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of <b>recurrence<\/b>.                                                                                         65                I.\r\n      Statement Of The Law Of Recurrence                                         <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.      Examination Of\r\nExamples Of The Law Of Recurrence                             66<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <br>\r\n<b>Paronomasia<\/b> or a <b>play on words<\/b>.                                                                       73<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.                 What Is\r\nParonomasia?<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                Examples\r\nOf Paronomasia                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART II                                                                                     78<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART III                                                                                    83<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART IV                                                                                    89<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of the <b>contexts <\/b>of <b>quotations<\/b>.                                                                 94<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.       The Statement Of\r\nThe Law Of The Context Of Quotations<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      An Examination Of Some\r\nExamples Of The                                           95<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE LAW OF COMPARING <b>SCRIPTURE WITH\r\nSCRIPTURE<\/b>                                    100<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Some Fundamental Principles\r\nInvolved <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          An Example Of Comparing\r\nScripture With Scripture                                        102<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;In\r\nthe Beginning&quot;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             God, <b>Y<\/b>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b>,\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;Created&quot;                                                                                 103<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nHeavens&quot;                                                                          104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nEarth&quot;                                                                               104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Prophetic Point of View<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      105<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif'>An\r\nAnalysis of Figures of Speech<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-family:\"Verdana\",sans-serif'>Symbolic\r\nlanguage<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>.                                                                                             115<\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>I.<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>     <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Determining Symbolic Language <\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Interpreting Symbolic\r\nLanguage                                                         117<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Parable<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                 119<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Allegory<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                125<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Simile         <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                          130<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metaphor<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                             132<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metonymy<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                           135<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>NECESSITY FOR THE LAWS OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nALL NORMAL intelligent individuals are able to speak and to express themselves\r\nby means of language. In our association with others and in our constant use of\r\nlanguage, we seldom think of the laws, the basic principles, involved in the\r\nspeech which we are employing constantly.<br>\r\n<br>\r\nMost people use language very loosely and lack accuracy of expressions. On\r\naccount of insufficient mental discipline and inattention to what others say,\r\nwe frequently misunderstand what is said. All too often we act upon the\r\nmisinterpretation of what is expressed and make mistakes. Just a moment's\r\nconsideration of these vital facts leads one to see the importance of our\r\nknowing the basic principles of language.<br>\r\n<br>\r\nThere are reflected in our language the logical processes of the mind. Psychologists\r\ntell us that there are certain definite fixed laws of the mind according to\r\nwhich all normal persons think and act. Thus a document, the expression of the\r\nworking of an orderly mind, bears the imprint of the laws of thought and can\r\nonly be understood properly and adequately by one who knows the normal, logical\r\nworking of the mind. The importance of our knowing these laws may be\r\nillustrated by the laws of nature in the material, physical world. There are\r\nmany laws governing the materials which are built into an automobile. Among\r\nthem are those governing the different metals used; those controlling gases and\r\nthe explosion of the same; and those directing electrical energy. No\r\nmanufacturer could produce an automobile that would run and serve the purchaser,\r\nwho does not understand all these laws, and who does not conform his\r\nworkmanship thereto. There are many laws involved in the construction and the\r\noperation of the ediphone into which I am now speaking. If something goes wrong\r\nwith the electronic part of this machine, it will not record what I am\r\nspeaking. Then the repair man must come out and make the proper adjustment in\r\norder that the machine may operate normally. Language has definite, specific\r\nlaws of thought that are just as real as the laws governing physical matter.\r\nThese must be understood, therefore, if we are fully to enjoy the blessings of\r\nthe language which we are using, and which we are endeavoring to understand. I\r\nmay further illustrate this necessity by calling attention to the Greek. In college\r\nand seminary I devoted seven years to the study of that language. Since then I\r\nhave been studying it. In fact, there are very few days which pass during which\r\nI do not consult my Greek New Testament or the Greek grammar. I have thus put\r\nthousands upon thousands of hours into the study of the language, not only the\r\nwords, but the syntax, and the various shades of ideas that are expressed by\r\nthe delicate shades of the grammar. I have done this in order to get at the\r\nexact thought of the original, inspired writers. No one can adequately\r\nunderstand the Greek New Testament or the Hebrew Bible unless he is willing to\r\nstudy hard and long to master the principles of those languages.<br>\r\n<br>\r\nOur Bible has been translated by scholars out of the original Hebrew and Greek\r\ninto the English. The American Revised Version is probably the best translation\r\nto date\u2014although there are places where it can be improved. It is the work of\r\nfallible men, and all men make mistakes. Nevertheless, it is, in my judgment,\r\nthe best we have. The English reader must study hard and long if he is to get\r\nthe real message of this excellent translation.<br>\r\n<br>\r\nThe Bible is God's revelation to man. We have every reason to believe that, not\r\nonly the thoughts were inspired, but also the very words by which the ideas\r\nwere expressed in the original tongues were given infallibly by the Spirit.\r\nThus the sacred writers combined spiritual thoughts with spiritual words. <span\r\nstyle='color:black'>God<\/span> said exactly what He meant and meant just what\r\nHe said. The prophets and the Apostles spoke in the language of the people to\r\nwhom they ministered. At the same time their messages were poured into the\r\nmoulds of the thought forms of the messengers and those to whom they\r\nministered. <span style='color:black'>God<\/span>had a very definite idea to\r\nconvey whenever He made a statement. For instance, let us read the first verse\r\nof the Scriptures: <i>&quot;<\/i>In the beginning God created the heavens and\r\nthe earth.&quot; In the phrase &quot;In the beginning,&quot; the time element\r\nof the creation is given. God the Creator is mentioned in the noun, the subject\r\nof the verb. What He did is expressed by the word, created\u2014the bringing into\r\nexistence that which prior to the act, had no form or substance. The heavens\r\nand the earth are the things that are said to have been created in the\r\nbeginning. This is one of the most profound statements to be found anywhere. It\r\nis exact and definite. It is crystal clear, so very much so that it refutes the\r\nbasic assumptions of most modern philosophies.<br>\r\n<br>\r\nWe could take any statement found in the Scriptures and see that it has a\r\ndefinite, specific meaning. The purpose which we should cherish is to learn\r\nexactly what is said, to arrive at the precise idea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Spiritual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Bible is a\r\nspiritual book and must be spiritually discerned. The natural man receives not\r\nthe things of the Spirit; for he cannot understand them, because they are\r\nspiritually discerned. There are therefore certain spiritual qualifications\r\nwhich a person must possess if he is to understand the revelation of God.<br>\r\n<br>\r\nFirst and foremost, I would say that the first prerequisite is<b><i> a person's\r\nloving God.<\/i><\/b> God made of one man every person to dwell upon the face of\r\nthe earth, having determined their appointed seasons and the bounds of their habitations\r\nthat they should seek God. All men have a thirst for God, though it is\r\ngenerally perverted beyond recognition by inheritance and by one's seeking\r\npleasure in sin. Man's seeking his own pleasure is the result of this perverted\r\nlove of God and of man's ignorance. What he wants is satisfaction, contentment,\r\nrest, joy. These can be found in God alone. The soul of man was made and given\r\ncapabilities and capacities so that he could enjoy these blessings in communion\r\nand fellowship with God. But by the introduction of sin and by wicked practices\r\nthis inborn capacity for appreciating God has become perverted. Man therefore\r\nseeks pleasure here and there.<br>\r\n<br>\r\nBut the one who has followed the natural instinct in seeking after God, has\r\ncome to Him and found Him, and has been born again possesses a love for God\r\nimplanted in his soul. This supernatural affection may be cultivated by the\r\nindividual until he, like David, can say that his soul pants for God as the\r\nhart does for the water brooks.<br>\r\n<br>\r\nI can understand my wife and the things that she says and does better possibly\r\nthan anyone else. I love her with all my heart. I have associated with her and\r\nknown her actions and reactions to various situations. Thus loving her and\r\nunderstanding her, I can evaluate a statement that she might make or some\r\naction that she might perform better than anyone else. So it is with the one\r\nwho knows God and loves Him.<br>\r\n<br>\r\nA second prerequisite to knowing God's Word is<b><i> to will to do His will.<\/i><\/b>\r\nChrist said to certain Jews that, if anyone willed to do the will of God, he\r\nwould know of the teaching which he was then putting forth, whether it was from\r\nGod or from men (John 7:17). Anyone must come to the point where he has made\r\nthe will of God his will, if he is to enter into a full appreciation of the\r\nrevealed will of God. Christ said constantly that He came not to do His own\r\nwill but the will of Him who sent Him. Thus He continued through prayer in\r\ncommunion and fellowship with God.<br>\r\n<br>\r\nAnother spiritual qualification is<b><i> the laying aside of human theories and\r\nthe practices of men which are contrary to the will of God.<\/i><\/b> In Isaiah\r\n66:1-5 we have a prediction regarding the Jews who will rebuild the Temple and\r\nreinaugurate the old Temple services and the Mosaic ritual.<br>\r\n<br>\r\nIn regard to these Isaiah, speaking for <span style='color:black'>God<\/span>,\r\nsaid that they will have chosen their own way and that their souls will have\r\ndelighted in doing their own abominations; He therefore declares that He will\r\nchoose their delusions and will bring their fears upon them. These men choose\r\nthe things which they will do and the things in which they delight. Thus they\r\ndo not consider God whatsoever in their plans and purposes. He therefore\r\nchooses their delusions and makes them believe a lie. He then brings upon them\r\nthe judgment of their deeds.<br>\r\n<br>\r\nCertain of the elders of Israel came to Ezekiel. Concerning them <span\r\nstyle='color:black'>God <\/span>revealed to the prophet that they were not\r\nreally seeking the will of God, but that they had taken their idols into their\r\nown hearts; yet they were coming to him to inquire concerning the will of God.\r\nConcerning such people <span style='color:black'>God <\/span>made this\r\nrevelation:<br>\r\n<br>\r\n&quot;Every man of the house of Israel that taketh his idols into his heart and\r\nputteth the stumbling block of his iniquity before his face, and cometh to the\r\nprophet; I Jehovah will answer him therein according to the multitude of his\r\nidols; that I may take the house of Israel in their own heart, because they are\r\nall estranged from me through their idols&quot; (Ezek. 14:4,5). Thus all idols,\r\nof whatever type they may be, must be laid aside if one comes to God\u2014to His\r\nWord\u2014in order to ascertain the real message from the Almighty.<br>\r\n<br>\r\nStill another prerequisite for the understanding of God's Word is that <b><i>each\r\nperson should pray to <\/i><\/b><b><i><span style='color:black'>God<\/span>to open\r\nhis eyes in order that he might see the wonderful things in the Word.<\/i><\/b>\r\nDavid had the revelation of God before his eyes in the form of written\r\ndocuments. He was a brilliant man, but he realized that the human mind must be\r\nilluminated by the Spirit of God in order that it might know what is in the\r\nWord. The ordinary intellect can grasp some of the facts that are lying on the\r\nsurface of the Word; but David was not satisfied simply with this superficial\r\nmeaning of the Revelation. What he wanted was to see the wonderful and the deep\r\nspiritual things of the Word. He knew how he could be brought to see them. Thus\r\nhe cried to <span style='color:black'>God <\/span>constantly to open his eyes\r\nthat he might behold these wonderful things. The Apostle Paul urged the church\r\nat Ephesus to pray that their spiritual perception might be heightened in order\r\nthat they might understand the great spiritual realities which are ours in\r\nChrist.<br>\r\n<br>\r\nI well remember when I learned this important truth. When my attention was\r\ncalled to it, I began to pray for this spiritual insight. The first time I\r\nuttered that prayer, <span style='color:black'>God <\/span>enabled me to see\r\nthings that I had never observed before, neither had heard fall from any man's\r\nlips. In tens of thousands of instances since that day I have asked Him to open\r\nmy eyes to behold these wonderful things. He always grants my petitions for\r\nfurther light. I am not one of <span style='color:black'>God<\/span>'s pets,\r\nbecause He has none. Any of His children who will come to Him and ask Him in\r\nfaith to give them spiritual insight into the Word will be heard, and the\r\nblessing will be granted\u2014provided they will use it to His glory and honor and\r\nto their spiritual good. Let us therefore constantly ask Him to enable us to\r\nsee the wonderful things in the Word. As we learn them, let us put them into\r\npractice and go forward in His cause.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Intellectual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>We shall now turn to the intellectual\r\nrequirements that are necessary to the understanding of the Word. In the first\r\nplace let me call attention to II Timothy 2:15: &quot;Give diligence to present\r\nthyself approved unto God, a workman that needeth not to be ashamed, handling\r\naright the word of truth.&quot; The Apostle urged Timothy to give diligence to\r\nshow himself approved unto God, handling aright the Word of God. The King James\r\nVersion says &quot;study to show thyself approved unto God.&quot; The\r\ntranslation found in the Revised Version is of course the correct literal\r\nrendering. But a person may handle aright or incorrectly the Word of God. If he\r\nhandles it aright, or &quot;holding a straight course in the word of\r\ntruth,&quot; he will, all things being equal, get the real message of the Word.\r\nPaul himself believed in studying the Word, even though he was an inspired\r\napostle. He therefore urged Timothy to bring &quot;the books, especially the\r\nparchments&quot; (II Tim. 4:13). Daniel, a prophet of God, studied Jeremiah's\r\nprophecies and compared them with &quot;the books,&quot; probably the books of\r\nKings and Chronicles. In doing this research, the prophet was endeavoring to\r\nget at the meaning of the written Word. Let us therefore study the Word in\r\norder that we might get its message.<br>\r\n<br>\r\nThe importance of this principle I may illustrate by the primitive Egyptian,\r\nBabylonian, and Assyrian languages. Scholars went through out the ruins of\r\nEgypt and stood amazed before the hieroglyphics inscribed on the monuments.\r\nThey sought in every way to decipher these. All efforts were in vain until the\r\nRosetta Stone was discovered, which afforded the key to this archaic writing.\r\nThen scholars began to study and to translate it. Thus there has been extracted\r\nfrom these unique records of Egypt the stories of the ancient Pharaohs.<br>\r\n<br>\r\nThe old Babylonian and Assyrian monuments were as silent as the grave to us\r\nmoderns until Rawlinson copied the Behistun inscription, which afforded the key\r\nto the old cuneiform writings. Since then scholars have mastered the languages\r\nof these peoples and have read the stories of empires long buried beneath the\r\nsands of the centuries. It took hard work on the part of these scholars to\r\nferret out the orthography and the grammar of these languages long-dead.\r\nFaithful scientific study and toil always bring results.<br>\r\n<br>\r\nThus it is in the field of biblical study. There are certain fundamental laws\r\nof biblical thought that must be mastered, if anyone is to understand\r\nadequately the message of the Scriptures. Below I am giving the principal laws\r\nof interpretation that will be discussed, <span style='color:black'>God <\/span>willing,\r\nin this series of articles:<br>\r\n<br>\r\nI. The first step in interpretation.<br>\r\nII. The second step in interpretation.<br>\r\nIII. The golden rule in interpretation.<br>\r\nIV. The law of first mention.<br>\r\nV. The law of double reference.<br>\r\nVI. The law of recurrence.<br>\r\nVII. A play on words.<br>\r\nVIII. An analysis of figures of speech.<br>\r\nIX. The avoidance of extreme literalism.<br>\r\nX. The law of the contexts of quotations.<br>\r\nXI. Hebrew parallelism.<br>\r\nXII. Interpretation vs. Application.<br>\r\nXIII. Symbolic language.<br>\r\nXIV. Comparing scripture with scripture.<br>\r\nXV. Studying obscure passages in the light of plain ones.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE FIRST STEP IN\r\nINTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nIN OUR FIRST study of the laws of interpretation we have seen the importance of\r\nthis subject. Most of our troubles and ills are due to misunderstandings of\r\nwhat others have said. These misunderstandings are always the occasion of hard\r\nfeelings and often trouble. Much, therefore, of our troubles and difficulties\r\nwould be avoided if we only understood accurately and clearly what the other\r\nperson says, promises, and the like. The same thing is true with reference to\r\nhis understanding us and our intentions and promises.<br>\r\n<br>\r\nAs stated in the initial study of this subject, the first principle to be\r\ndiscussed in this series is what might be designated as &quot;the first rule of\r\ninterpretation.&quot; This rule may be stated as follows: <b>The first step in\r\ninterpreting the Scriptures is to discover the author, the people addressed,\r\nand the life and times of the people involved in a given case.<br>\r\n<\/b><br>\r\nAt first glance one may say that this is such a simple rule that it needs\r\nlittle or no discussion. Such a view is indeed superficial. Very few people\r\never observe this rule in their Bible-reading. In my making this statement I am\r\nspeaking from observation and my contacts with people. In tens of thousands of\r\ninstances, I see how the Scriptures are generally treated.<br>\r\n<br>\r\nTo bring the points before us immediately I wish to call attention to a letter.\r\nAt the office of the Biblical Research Society we receive thousands of letters\r\nfrom all parts of the world. When I attempt to read one, if the name and\r\naddress of the writer are not given on the envelope, I immediately look at the\r\nbeginning of the communication to see the place from which the letter was\r\nwritten. Then I look at the end to find the writer's name. I also notice the\r\ndate. If I am acquainted with the author and know something about his home, his\r\nlife, his labors, and his general outlook, I can enter very sympathetically\r\ninto whatever he has to say. On the other hand, if I receive a letter from a\r\nstranger, of whom I have not even heard, and he begins his letter by talking\r\nabout the special business which he has in mind or the thing he wishes to bring\r\nbefore me, I cannot enter sympathetically into what he says so much as I can if\r\nhe tells me who he is, his outlook, his intentions in writing, and other data\r\nthat will make me better acquainted, with him. Let me say that I receive\r\nletters of both types. Sometimes there develops quite an extended\r\ncorrespondence concerning some matter and a number of letters are exchanged\r\nbetween us on the one hand and the original writer on the other. We always keep\r\ncarbon copies of every letter written, which are put on file. As the\r\ncorrespondence develops, frequently we have an occasion to refer to a letter of\r\na given date in order to make a point which we have in mind. It often is\r\nnecessary to state that a given letter is the second, third, or fourth one of\r\nthe correspondence. Very frequently it becomes necessary for one, in order to\r\nunderstand one letter of a series, to read the entire correspondence from both\r\nsides just as it developed. In so doing a person gets the picture clearly\r\nbefore his mind.<br>\r\n<br>\r\nWhenever the correspondence is about some business or legal matter, the date\r\nand the place become of vital importance as well as the writer and the one\r\naddressed. It is of the greatest importance to know the author of a letter or a\r\ndocument and the one addressed. This is clearly seen by such a case as this:\r\nOne person writes to another and promises to give him ten thousand dollars.\r\nShould that letter fall into my hands, I would have no right in claiming the\r\nten thousand dollars; because the letter was not addressed to me. The same\r\nthing is true with reference to the Scriptures. The sacred writers wrote to\r\ndifferent individuals and groups of people. They made various promises in\r\nbehalf of God to certain ones. Before I can claim such a promise, I must know\r\nthat that document was written to me directly or to someone or ones occupying a\r\nposition in relation to God such as I likewise sustain to Him. If therefore I\r\nhave the same standing before God that the one to whom a special promise has\r\nbeen made, I can claim the same promise upon the principle that God is no\r\nrespecter of persons and that what He would do for a certain one in my exact\r\nposition He would do for me.<br>\r\n<br>\r\nEACH STATE OF the Union has its own laws. What is law in California may not\r\nnecessarily be on the statute books of the state of New York and vice versa. Of\r\ncourse basically the laws of each state are practically the same, but local\r\nconditions of course make necessary changes in amendments or modifications that\r\nare not required in another state. The same thing is true with reference to the\r\nlaws of the United States in relation to other nations. English law is one\r\nthing; German law is another. We must understand those things if we are to\r\ncomply with the laws of the country in which we live or are residing\r\ntemporarily. The same principle holds true in the Scriptures. God spoke certain\r\nthings to the people in the Patriarchal Age. His revelations met the conditions\r\nthen existing. It seemed that God dealt with the individuals and tribes or\r\nclans during those primitive times. Finally, when Israel developed into a\r\nnation, He delivered her from Egyptian bondage and delivered unto her the\r\nMosaic Code together with her sacrificial and ceremonial worship. Thus Moses\r\nand the prophets spoke directly to Israel and their outlook as a rule was from\r\nthe legal standpoint.<br>\r\n<br>\r\nWHEN the fullness of the time came, God brought His Son into the world who\r\nsuffered and died in order that we might have redemption full and free through\r\nHim. He has thus opened up a new and living way by means of the veil of His\r\nflesh, which was rent on the cross. He has thus entered into a new covenant\r\nwith all believers who will accept His invitation to come and find rest. Thus\r\nwhat was spoken to Israel nationally is not necessarily applicable to the\r\nchurch of God today and vice versa. A failure to recognize this plain\r\ndistinction has led to untold confusion. Many of the older theologians made no\r\ndistinction between the children of Israel and the church of God. Thus\r\nindiscriminately they applied what the prophets spoke to Israel nationally to\r\nthe church of today. They were always, however, careful to see that the curses\r\nand the threats hurled at national Israel are not to be applied to the church.<br>\r\n<br>\r\nLet us be a little more specific. What Moses and the prophets spoke to the\r\nnation of Israel as a people should not be applied to anyone else except\r\nIsrael. If we see in a given passage a certain fundamental basic principle set\r\nforth, we may apply the principle to an analogous case. But we must be certain\r\nthat the analogy exists before we make an application of the principle. When\r\nGod, for instance, promised to enter into a new covenant with the house of\r\nIsrael and the house of Judah, which would be different from the one into which\r\nHe entered when He brought them forth out of the land of Egypt, we are to\r\nunderstand that this is a very definite promise to the Jewish people. This\r\nprediction is found in Jeremiah 31:31ff. God entered into a specific covenant\r\nwith Israel when He brought her out of the land of Egypt and led her to Sinai\r\n(Exod., chap. 24). Now He says to the same nation that He will enter into a new\r\ncovenant with her, but that it is to be different from the one which He made\r\nwith her formerly. The language is specific. By no method of mental gymnastics\r\ncan anyone twist this passage to mean anything else other than what it says.<br>\r\n<br>\r\nIn Hebrews, chapter 8, a part of this marvelous prediction from Jeremiah,\r\nchapter 31, is quoted. Some theologians have concluded that, since Paul in\r\nHebrews quotes this passage, and since he is speaking about Christ in the\r\nrealities that we now have in Him, the prediction of Jeremiah was completely\r\nfulfilled in the Christian Dispensation by the coming of Christ who enters into\r\na covenant with every believer. This is incorrect reasoning. <br>\r\n<br>\r\nThe Epistle to the Hebrews was written to the nation of Israel, who at the time\r\nof the writing had been evangelized. The Jews everywhere had heard the word but\r\nhad not accepted\u2014only a few here and there received Christ as Messiah and\r\nSaviour. The writer therefore called upon the Jewish nation to consider Christ\r\nas the Apostle and High Priest of their confession (Hebrews 3:1). In the fourth\r\nchapter Paul said that the Jews of His day had been evangelized as the Hebrews\r\nof Moses' day had been, but that the word of hearing had not profited them\r\nbecause it was not mingled with faith. Thus it was with the Jews of Paul's day.\r\nThe gospel had been given to the entire nation, but only a few had accepted it\r\nby faith.<br>\r\n<br>\r\nOne can continue to go through the Book of Hebrews and study it carefully. Such\r\na one will find that this majestic Epistle was addressed to the entire\r\nnation\u2014unbelievers as well as believers. It was God's final call to the Jewish\r\nnation of the First Century to accept Christ while it was called\r\n&quot;To-day.&quot; Those who had heard, but who had not heeded, needed the\r\nexhortation to take the initial step of accepting Christ as Saviour and\r\nMessiah. Those who had accepted Christ, but who were still babes, needed the\r\nexhortation of the Epistle urging them to go forward in their Christian life\r\nand experience. But in his speaking to the nation, as a group, Paul urged his\r\nbrethren to accept Christ, who is the Apostle and High Priest of their\r\nconfession, in order that He might fulfill the promise which He made to Israel\r\nnationally through Jeremiah in chapter 31. Thus a New Testament application of\r\nthis passage is in perfect accord with the original prediction in its proper\r\nsetting. It constitutes a promise that God will yet enter into covenant\r\nrelationship with the house of Israel and the house of Judah.<br>\r\n<br>\r\nWhenever the messages of the prophets to Israel are thus analyzed and\r\nunderstood in their proper setting it is seen that the prophets meant exactly\r\nwhat they said and that they held out their promises to Israel nationally and\r\nlikewise threatened them with punishment in the event of disobedience. <br>\r\n<br>\r\nTHE Book of Psalms is Israel's songbook. In it are expressed the national hopes\r\nas well as the longing of the individual soul for God and a closer walk with\r\nHim. To ignore the fact that the Psalms constitute Israel's songbook and to\r\napply them indiscriminately to the believers today is to pervert the\r\nScriptures. Most of these hymns are nationalistic in their outlook and are\r\nspoken either directly to Israel as a nation or concerning her. Most of them\r\nspeak either of Israel's Messiah or the great Messianic Age when He, the King\r\nof Israel, comes to reign in glory and power. There are, however, certain\r\npsalms that are of an individual nature, such as Psalms 1, 23, and 25. Here are\r\npromises that are made to individual believers who are trusting in God.<br>\r\n<br>\r\nThe writers of these songs expressed, by inspiration, thoughts relative to the\r\nrelationship that exists between God and the individual believer. One may see\r\nthe principles in this portion of the Word and then apply them to cases that\r\nare analogous with that set forth in the Psalms. Such is a legitimate handling\r\nof the Word. For instance, David was a true son of God and trusted Him. He thus\r\ncould claim the promises of protection and the like. The believer stands in a\r\nrelation to God similar to that in which David did. He, however, is brought\r\ncloser to God than was David, but in general the relationship is similar;\r\ntherefore the believer today can take the principles set forth in these\r\nindividualistic psalms and can apply them to his own case. In doing this he is\r\nlegitimately using the Scriptures.<br>\r\n<br>\r\nAGAIN, let us look at the Book of Job. One must study the situation presented\r\nin this book in order to interpret it properly. After the introduction, which\r\nconsists of chapters 1 and 2, we enter into the speeches that were made by Job\r\nand his would-be comforters; These are found in chapters 3-37. As one studies\r\nthese carefully, one sees that all of these men made incorrect statements. Some\r\nof them, however, are absolutely contrary to fact. Job's friends did not\r\nunderstand the great fundamental principles of the truth as a rule. He,\r\nhowever, did understand them more nearly correctly than they, and yet he at\r\ntimes approached the point of blasphemy against God. That Job's friends did\r\nmisunderstand and did misrepresent God is clear from the statement of the\r\nAlmighty when He appeared upon the scene: &quot;Who is this that darkeneth\r\ncounsel by words without knowledge?&quot; (Job 38:2). God\u2019scharging these men\r\nwith darkening counsel without knowledge shows that they were not inspired in\r\ntheir utterances. Many of the things which they said were correct, but many\r\nwere incorrect, and some positively wrong. Since Job, along with his friends,\r\ndid make mistakes in their statements, we conclude that those chapters which\r\nthus present their speeches were not originally inspired. But let me hasten to\r\nemphasize the fact that the writer of the Book of Job was infallibly inspired\r\nand has given us a faithful account of what was said and done by these actors\r\nin this great drama. There is a difference between the inspiration of the\r\nsacred writer and the lack of inspiration on the part of the original speakers\r\nand actors. I might compare the infallibility of the Spirit by which the writer\r\nof the book was guided with this Ediphone into which I am now speaking. As I\r\ntalk, this machine records faithfully everything that I say. Thus it gives an\r\nexact record of what I speak. If I chose, I could make false statements and\r\neven contradictions. This machine would record the contradictions and the false\r\nstatements that I make just as accurately as it will the correct ones. Thus we\r\nconclude that the entire Book of Job was infallibly inspired by the Spirit of\r\nGod who told us exactly what was said and done on this occasion. But it is a\r\nmistake to quote any of the utterances of Job and his friends and present them\r\nas God's infallible revelation to man\u2014because they are not. It is simply the\r\ninspired record of what men said and did, often in the heat of controversy. But\r\nthe prologue, chapters 1 and 2, and the sequel to the story, chapters 38-42,\r\nare revelations that the sacred writer made to us as he spoke infallibly by the\r\nSpirit. A person may therefore quote anything in chapters 1, 2 and 38-42 as the\r\ninspired revelation of God. But he dare not lift the material found in chapters\r\n3-37 to the level of a revelation from God.<br>\r\n<br>\r\nThus in our study of the Scriptures we must learn who is the speaker, to whom\r\nhe speaks, under what conditions, at what time, and for what purpose. The Book\r\nof Job illustrates the importance of this rule. <br>\r\n<br>\r\nWHAT has been said about Job is correct also with reference to the Book of\r\nEcclesiastes. Throughout the book the Wise Man tells us how he thought that he\r\ncould find pleasure and amusement in this thing and that thing. In other words,\r\nhe gives his spiritual biography. Some of the things that he said and thought\r\nwere correct whereas others were not. Finally, the Holy Spirit guided him\r\ninfallibly to write this spiritual biography, which he concluded with this\r\ndivine revelation:<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<i>This is<\/i> the end of the matter; all hath been heard: Fear God, and keep\r\nhis commandments; for this is the whole <i>duty<\/i> of man. 14 For God will\r\nbring every work into judgment, with every hidden thing, whether it be good, or\r\nwhether it be evil (Eccl. 12:13,14).<br>\r\n<br>\r\nLET us now come to the New Testament. We see the four records of the one Gospel\r\nin the form of the Books of Matthew, Mark, Luke, and John. Tradition tells us\r\nthat Matthew wrote his record of the Gospel for the Jews, that Mark wrote for\r\nthe Romans, and that Luke wrote for the Greeks. The historical facts seem to\r\nsupport this tradition. John wrote to convince unbelievers and to combat\r\ncertain heresies and false systems of philosophy that were disquieting to the\r\nearly disciples.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Because Matthew was written primarily for the edification of the\r\nJewish people, some excellent brethren conclude that that record of the Gospel\r\nis not for Christians today. Thus everything that is said in it is applied to\r\nthe Jews. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Sermon on the Mount is said to be for the Jews and not for\r\nChristians. Following the same course of logic, we would say that, since Mark\r\nwas written primarily for the Romans, it has no message for us today. Following\r\nthe same rule, we would come to a similar conclusion with reference to Luke. We\r\ncould not avoid coming to a like decision with reference to John. Upon this\r\nprinciple, then, we are robbed entirely of the four records of the Gospel. The\r\nActs of the Apostles was written to Theophilus and is historical. Some have\r\nconcluded, therefore, that it is not for believers today. Some brethren see\r\nthat the Epistle to the Romans was written to the church at Rome. If we follow\r\nthis principle to its logical conclusion, then we would say that the Book of\r\nRomans has no message for us. What is said with reference to this Epistle might\r\ncorrectly be said with reference to all the New Testament Epistles to the\r\nchurches. The pastoral Epistles were written to two young preachers, Timothy\r\nand Titus. Hebrews was written to the Jewish nation and constituted &quot;God's\r\nfinal call to Israel of the first century to accept Christ as Messiah.&quot; If\r\nwe follow this principle we shall say that it has no message for us today,\r\nsince it was to the Jews of the first century. We can apply the same principle\r\nto the general Epistles and likewise to the Book of Revelation. By blindly following\r\nthis principle and by ignoring many facts we can rob ourselves of the precious\r\nmessage of the New Testament.<br>\r\n<br>\r\nThere are certain ones who do follow out this principle to its logical\r\nconclusion, but they make an exception of the Epistles to the Ephesians, Philippians,\r\nand Colossians\u2014even though these Epistles were written to specific churches.\r\nThey claim these &quot;prison Epistles&quot; upon the basis that they speak of\r\nthe body of believers as the body of Christ and declare that there was a\r\nchange\u2014a radical change\u2014at the end of the Acts of the Apostles (chapter 28).\r\nThe church from Pentecost until then was Jewish and is the bride of Christ. But\r\nbelievers from 63 A.D. and onward until the rapture (for Acts of the Apostles\r\nbrings the history of the church to 63 A.D., to the end of Paul's second year\r\nof imprisonment in Rome) constitute the body of Christ and are separate from\r\nthe bride. Those, however, who accept Christ after the rapture of the body of\r\nChrist and during the Tribulation, will complete the bride of Christ (generally\r\nspeaking this is the position to which a number of excellent brethren have been\r\nled in their rigidly adopting the principle under discussion while ignoring\r\nother plain, evident facts).<br>\r\nLet us look at the facts more particularly. There is but one gospel. The New\r\nTestament knows of but one gospel. Paul pronounced an anathema upon anyone who\r\npreached any other gospel than that which he preached (Gal. 1:8,9). This one\r\ngospel is called &quot;an eternal gospel&quot; in Revelation 14:6 (margin,\r\nR.V.). When Paul was giving the plain simple truths concerning Christ's dying\r\nfor our sins, being buried, being raised for our justification, and offering\r\nsalvation to all who accept it, he was speaking a plain simple gospel\r\nmessage\u2014&quot;the gospel of the grace of God&quot; (Acts 20:24). Paul, who\r\npreached the plain simple gospel and thus led men to a saving knowledge of the\r\ntruth, likewise went about &quot;preaching the kingdom&quot; (Acts 20:25). In\r\nthe last two verses of Acts Luke tells us that Paul remained in his own hired\r\ndwelling and received all that went in unto him, &quot;preaching the kingdom of\r\nGod, and teaching the things concerning Christ with all boldness, none\r\nforbidding him.&quot; Thus the Apostle Paul preached the good news concerning\r\nsalvation through Christ and the good news concerning the kingdom of God. So\r\ndoes every true gospel preacher. This full gospel message is to be preached,\r\naccording to Matthew 28:19,20, to the end of this Dispensation of Grace, by the\r\nchurch. After the church is gone and there arise a hundred and forty-four thousand\r\nJewish servants of God (Rev., chap. 7) they will go about preaching &quot;the\r\ngospel of the kingdom&quot; for a testimony unto all the nations and then the\r\nend of the age will come (Matt. 24:14). In their preaching this gospel of the\r\nkingdom they will be proclaiming the same message that the Apostle Paul did\r\nwhen he preached the good news concerning Christ and the kingdom of God.<br>\r\n<br>\r\nIf there is but one gospel, how, for instance, are we to understand the Book of\r\nMatthew? Matthew wrote by inspiration a record of the life and the sayings of Christ\r\nHe was led by the Spirit to present the message of the gospel in such a way as\r\nto appeal to his Jewish brethren and in such a manner that they could\r\nunderstand it. His approach was logically from the standpoint of the Old Testament.\r\nHe therefore emphasized the fact that the Old Testament predictions concerning\r\nthe Messiah were fulfilled in Christ. Matthew's record of the one gospel is\r\nJewish only in this one particular: the Apostle was led by the Spirit of God to\r\nput the message in such a way that the Jew could understand what Christ said\r\nand did.<br>\r\n<br>\r\nMark, we are told, wrote for the Romans. By the Spirit of God he understood the\r\nproper approach toward the Romans. He therefore was inspired to give an account\r\nof the life and teachings of our God and to present them in such a way as to\r\nappeal to the Roman mind. This Gospel is for the Romans only in one particular,\r\nnamely that it was put in such a way as to appeal to them. But it is a record\r\nof the one gospel of God's grace and loving-kindness.<br>\r\n<br>\r\nThe Gospel written by Luke was sent primarily for the Greeks who loved beauty\r\nand elegance of expression. Luke, the beloved physician, was inspired by the\r\nSpirit to put the record of the one gospel in such a way as to appeal to the\r\nGreek mind. <br>\r\n<br>\r\nJohn, on the other hand, was led by the Spirit to select the proper material\r\nfrom the life of Christ and to put it in such a way as to appeal to the honest\r\ndoubter. John presented in his record the one message of the gospel. His record\r\ntherefore is for the doubters only in that it was presented in such a manner as\r\nto appeal to the honest skeptics.<br>\r\nI MIGHT illustrate the situation which is presented by the four records of the\r\nGospel by calling attention to Sunday School literature. A certain section of scripture\r\nor a certain subject is selected for the study on a given God's Day. Writers\r\nwho understand psychology and who especially understand the proper approach to\r\nchildren of different ages are selected by the Sunday School boards of the\r\nvarious churches to write the proper type of literature for those who are in\r\nthe following departments: Beginners, Primary, Junior, Intermediate, and\r\nSenior. Some have other divisions, but these are the principal ones. The\r\nmessage that is in the literature for the Beginners is the same as that which\r\nis in the quarterlies for the Seniors, but of course it is put in the simplest\r\nmanner in order that those in that department may get the message to the best\r\nof their ability. What is said of the Beginners is true also of those in the\r\nPrimary, those in the Junior, those in the Intermediate, and those in the\r\nSenior departments. The way of giving the message and the approach to the\r\nsubject are different in the case of each of the classes of the different\r\ndepartments, but the message is the same. In the Apostolic Age there were four\r\ntypes of people with their varying backgrounds and outlooks upon life. Matthew,\r\nled by the Spirit of God, presented the one Gospel\u2014which is for the entire\r\nworld\u2014in such a way that the Jews could get it. But that which is in his record\r\nis not a special message for the Jews, and the Jews only.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>What is in Mark is not simply God's particular message for the\r\nRomans, exclusive of all other people. The same is true with reference to Luke\r\nand John. As we read these four records of the one Gospel, we must be careful\r\nto see who is talking and to whom his speech is directed and under what\r\nconditions the statements presented were made. Frequently the time when a\r\nstatement was made has bearing upon its proper interpretation; because some\r\nstatements presuppose certain conditions. The Apostle Paul recognized that\r\nthere was but one Gospel and that the words of the Christ have been preserved\r\nfor His people. Thus he said to Timothy, &quot;If any man teacheth a different\r\ndoctrine, and consented not to sound words, <i>even<\/i> the words of our\r\nChrist, and to the doctrine which is according to godliness, he is puffed up\r\n...&quot; (I Tim. 6:3). The words of our God are found in all four records of\r\nthe Gospel, and they have been preserved for us, for our edification and up\r\nbuilding.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Acts of the Apostles, though written at first to Theophilus,\r\nis for our edification and enlightenment. In it there are various speakers. The\r\nsermons that were preached are of inestimable value to us today.<br>\r\n<br>\r\nThough the Roman Epistle was directed and sent to the church in the world\r\nmetropolis at that time, it is a general treatise on the gospel. It sets forth\r\nthe great fundamental doctrines of the gospel of Christ and is for everyone who\r\nsustains the same relationship to God that the Roman Christians did. The\r\nletters to the church at Corinth were sent primarily to the body of believers\r\nin that city. And yet in the first verse of the first Epistle Paul says that\r\nthe letter is for everyone, regardless of where he is or where he lives, just\r\nso he believes in God. Thus those letters are of universal application to those\r\nwho sustain the same relationship to Christ and God as did those Corinthians.\r\nWhat is said of these letters and the Roman Epistle may be correctly said of all\r\nthe other Epistles to churches found in the New Testament. Each of the\r\ntwenty-seven books found in the New Testament is an integral part of a whole.\r\nEach part has its special function in revealing the mind and will of God to us\r\ntoday. What Paul said in regard to the Old Testament is correct with reference\r\nto the New also.<br>\r\n<br>\r\nEvery scripture inspired of God <i>is<\/i> also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work (II Tim.\r\n3:16, 17).<br>\r\n<br>\r\nThe knowledge of certain rules of interpretation and the observance of these\r\nrules when studying the Scriptures is very important and helpful in arriving at\r\na clear understanding of God\u2019s Word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE SECOND STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE LAST INSTALLMENT of this series we studied what I designated as\r\n&quot;The First Rule of Interpreting the Scriptures.&quot; In our examination\r\nof this first step we saw that a person must understand who the author of a\r\nwriting is, the time of his writing, the occasion of his doing so, the specific\r\npurpose for which he wrote, and the times in which he and the people addressed\r\nlived. When anyone has this data, he can, as a rule, interpret more accurately\r\nwhat is said. He can catch the drift of the thought and can see the connection\r\nbetween statements more clearly than otherwise.<br>\r\n<br>\r\nThe next rule for the interpretation of language as it pertains to the\r\nScriptures may be stated thus: <b>The second step in interpreting the Scriptures\r\nis to discover the facts and the truths presented in a given passage and to\r\nnote the exact wording of the text.<\/b> Having gleaned all that we can from the\r\ndata in hand regarding the author and the recipients of a communication, the\r\ntimes and the seasons, and the occasion of such a communication, a person is in\r\na position to apply the second rule or step of interpretation in his effort to\r\nget at the message which the author intended to convey.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>I. Analysis Of The\r\nRule \u2014The Collection And Classification <br>\r\nOf The Facts And Truths. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>We are part of all we\r\nmeet. Life is a chain of causation. All consequences have antecedents. In view\r\nof these axiomatic truths one must collect the facts of any given text and\r\nclassify them properly, relating each of them to those with which it is\r\nassociated\u2014if there be any connection.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>A. Collection of\r\nFacts and Truths of a Given Text<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>It is necessary for\r\nus to note carefully every statement that is made and every fact that is\r\nstated, regardless of whether or not it is an historical fact or a scientific\r\ntruth or principle. <br>\r\n<br>\r\nWe are living in a practical world. The visionary has great difficulty in such\r\na workaday atmosphere as that in which we live. A person must keep his feet on\r\nthe ground even while he is attempting to reason out a thing or to theorize\r\nregarding any matter. Facts are facts\u2014things that have actually taken place.\r\nFacts always overthrow theories that are not in harmony with truth. Whenever,\r\ntherefore, there is a conflict between theories and facts, we must throw the theories\r\ninto the discard and hold to the facts.<br>\r\n<br>\r\nThere are great and fundamental principles or truths in every sphere of man's\r\nactivity. The physical world is controlled by laws which have been imposed upon\r\nit by the all-wise Creator. In the realm of mind there are likewise principles\r\nwhich are just as unbreakable, and which are as unvarying as any of the laws of\r\nthe material realm. In the field of ethics and religion there are also truths\r\nand principles. These are likewise inflexible. They can never be set aside with\r\nimpunity. In the same manner there are principles and truths that are operating\r\nin the spiritual realm. These are likewise unchangeable and unvarying.<br>\r\n<br>\r\nIn view of the facts just stated, whenever a person is reading the Scriptures,\r\nhe should endeavor to glean every fact and to note every principle that is set\r\nforth in a given passage. In other words, let me say that words are symbols of\r\nideas. Every word and every group of words set forth a definite, specific\r\nmeaning. This statement is especially true with reference to the Scriptures,\r\nwhich are the profoundest writings and which are more than the writings of\r\nuninspired men. God has preserved this information for us. We should therefore\r\nendeavor to discover the facts that are stated and to take note of the\r\nprinciples and truths set forth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>B.    The\r\nClassification of Facts and Truths of a Given Text<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nThe classification of the facts and truths which are presented by any text of\r\nScripture is of the utmost importance. A sentence consists of various parts of\r\nspeech. In some of the more involved sentences every part of speech is used. In\r\nmany of them the same part occurs over and over again. In a well-written\r\nparagraph each sentence is properly related to the general thought which is\r\nbeing set forth in such a section of a document. As we analyze a sentence or a\r\nparagraph, it is most important that we notice the time element, if any be\r\ngiven. We must take note of the type of sentence used: whether it is a\r\ndeclaration, an interrogation, or a command. It is likewise imperative that the\r\nreader note the subject of the sentence or the theme of the paragraph or\r\ncomposition. Is the subject of the sentence acting or is it being acted upon?\r\nWhat motive, if any, may be discovered prompting the act? Is anyone affected by\r\nwhat is said or done? The facts that are discovered must be related and\r\nclassified\u2014those that pertain to the physical phenomena as well as those that\r\nare operative in the sphere of psychology or the spiritual realm.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>C.    Noting the\r\nExact Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIn anyone's speaking of the collection and classification of facts and truths,\r\nit is necessary for him to refer to the analysis of the sentence, looking at\r\nthe various parts of speech employed and the relation of one to another. A\r\nlittle further caution is necessary: A person must look at the <i>exact words<\/i>\r\nthat are used. If possible, he should know the original meaning of the words in\r\nEnglish. There is a fundamental thought that is enshrined in every word. Usage,\r\nhowever, frequently modifies terms and adds additional ideas. In this\r\nconnection let me say that it is most important to notice the small words. They\r\nare frequently of as great importance as the larger ones. Sometimes, on account\r\nof the fact that prepositions are small, short words, we ignore them. But they\r\nindicate the exact relation between words. Conjunctions are no less important.\r\nCertain particles lend shade and color to thought. This is especially true in\r\nthe Greek. A person must therefore note accurately the exact wording of a\r\npassage, if he is to formulate a correct, definite, specific idea of any given\r\ntext.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   The Application\r\nOf This Rule<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nHaying analyzed the principle involved in the rule which we are studying, let\r\nus now apply it to certain passages of Scripture, taken from different sections\r\nof the Word. As the first example let us notice Genesis 1:1,2:<br>\r\n<br>\r\nIn the beginning God created the heavens and the earth. And the earth was waste\r\nand void; and darkness was upon the face of the deep: and the Spirit of God\r\nmoved upon the face of the waters.<br>\r\n<br>\r\nAccording to the second law of interpretation we are to discover the facts and\r\nprinciples, if any, involved in this statement. In verse 1, which is one of the\r\nprofoundest utterances in the entire Word of God, we learn a number of facts. The\r\nphrase, in the beginning, is adverbial and refers to that part of eternity\r\nwhich antedated time. Time began with the creation of the universe. Thus the\r\nbeginning which is spoken of here is that part of eternity which antedated the\r\ncreation. Back in that part of eternity God existed. He is the Eternal, the\r\nEverlasting God. He is the Uncaused Cause of all things. He is the one who\r\nsupports the material universe and is carrying it forward to a grand\r\nconsummation. He is the one in whom we live, move, and have our continual\r\nbeing. Volumes could be written concerning the Almighty.<br>\r\n<br>\r\nIn this verse we are told that this omnipotent, self-existent Being whom we\r\nknow as God put forth the act of creation. An examination of this word\r\ndiscloses the fact that it means to bring into being that which had no prior\r\nform or substance before His performing this act. A study of the Scriptures\r\nshows that no one is capable of putting forth this act except the omniscient,\r\nomnipotent God.<br>\r\n<br>\r\nThat which the Almighty created, according to the verse which we are\r\nconsidering, was &quot;the heavens and the earth.&quot; &quot;Heavens&quot;\r\nincludes all the celestial bodies throughout the vast extent of space. Modern\r\nastronomical instruments are bringing within the range of man's vision fields\r\nof space never dreamed of before our day and time. When larger and more\r\nefficient instruments are made and new methods of investigation are discovered\r\nour ideas of the universe will be enlarged and our conception of the\r\nomnipotence of God greatly enriched. While we are interested in the heavens and\r\nthe celestial bodies, we are greatly absorbed in this earth upon which we are\r\nliving. Thus in this one verse, which in the Hebrew has only seven words, we\r\nare given the profound, majestic statement concerning the beginning of physical\r\nphenomena, the sphere of the spirit world. This verse combats and refutes\r\npolytheism, pantheism, materialism, and idealism. In fact, it overthrows all\r\nthe modern false philosophical conceptions concerning the origin of the\r\nuniverse and gives us the most rational, logical account of it.<br>\r\n<br>\r\nIn the second verse our attention is focused upon this earth. We are told that\r\nit was &quot;waste and void.&quot; When we read this statement and recall\r\nIsaiah 45:18, which tells us that &quot;God ... formed the earth ... and\r\ncreated it not a waste,&quot; we come to the conclusion that evidently, since\r\nGod's works are perfect, the earth was wrecked after its being created. Thus an\r\naccurate rendering of the Hebrew of Genesis 1:2 would be: But the earth became\r\na desolation and a waste. We are also told that darkness was upon the face of\r\nthe deep. The implication of this statement is that there was light here first,\r\nbut that after the catastrophe, darkness enveloped the earth.<br>\r\n<br>\r\nSome time after\u2014we know not how long or how short the period was\u2014the Spirit of\r\nGod moved or brooded upon the face of the waters. Why He did this we are not\r\ntold in this connection. As to who is meant by the Spirit of God we are not\r\ntold here. When, however, we read this statement in the light that is thrown\r\nupon it from other related passages, we know that the one called &quot;the\r\nSpirit of God&quot; is none other than the third person at the Holy Trinity,\r\nthe Holy Spirit.<br>\r\n<br>\r\nThus in our applying the second rule of interpretation to this passage, we\r\nanalyze the two sentences constituting these two verses. We look at the various\r\nphrases, nouns, verbs, prepositions, and adjectives. We likewise take note of\r\nthe meaning of these words. We determine the exact and accurate signification\r\nof each term. By our doing this, we discover the facts and truth that are set\r\nforth and thus get a definite, specific idea of the truth that is conveyed.<br>\r\n<br>\r\nIn the application to these verses of the principle under consideration, I have\r\nbeen able only in the briefest manner to refer to the great facts and truths\r\nthat are set forth in these marvelous statements. A large volume could be\r\ndevoted to the discussion of this passage. But my analysis will suffice to show\r\nthe importance of noting what is said in a given text. Thus, when we read any\r\npassage, let us first ask ourselves this question: What does the text actually\r\nsay? Then let us set to work to discover its meaning.<br>\r\n<br>\r\nIT IS now in order for us to turn to a different type of statement to be found\r\nin the Scriptures. Genesis 1:1,2 is historical. Let us look at a prophetic\r\nutterance:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Why do the nations rage and the peoples\r\nmeditate a vain thing?<br>\r\nThe kings of the earth set themselves,<br>\r\nAnd the rulers take counsel together,<br>\r\nAgainst Jehovah, and against his anointed, saying,<br>\r\nLet us break their bonds asunder, <br>\r\nAnd cast away their cords from us (Ps. 2:1-3).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By paying careful\r\nattention to what is said in this passage, we understand that the psalmist, by\r\nthe Spirit of God, saw a forthcoming international, atheistic, anti-Semitic,\r\nanti-Christian, politico-religious convention. The marginal reading of the\r\nfirst question, which is literal, is this: &quot;Why do the nations\r\ntumultuously assemble?&quot; Evidently the nations are assembling in a\r\ntumultuous gathering. Is this statement to be taken literally? We know that it\r\nis physically impossible for the two-billions of peoples of the world to gather\r\ntogether in any one assemblage. But, according to verse 2, the delegates to\r\nthis convention are the kings and the rulers of the earth. This second verse\r\nenables us to understand the meaning of the first one. The purpose of this\r\ngathering is to meditate what the psalmist calls &quot;a vain\r\nthing&quot;\u2014something that will fail utterly. When we recognize that this is a\r\nprediction of a convention to which kings and rulers of the world are the delegates,\r\nwe see that it is a prediction of an international gathering. That it is an\r\natheistic convention is evident from the fact that it is &quot;Against\r\nJehovah.&quot; That it is anti-Semitic is seen from the further fact that it is\r\nagainst Jehovah, the God who revealed Himself to Israel, and who throughout the\r\nOld Testament speaks of Himself as &quot;the God of Israel.&quot; That it is\r\nanti-Christian is also seen from the fact that it is against God's\r\n&quot;anointed,&quot; His Messiah.<br>\r\n<br>\r\nAfter much debate the following resolution will be put before the house for a\r\nvote: &quot;Let us [the convention] break their [Jehovah and His Messiah's]\r\nbonds asunder, And cast their cords from us.&quot; The words of these verses,\r\nif they mean anything at all, mean just what is indicated above. They mean\r\nnothing more, nothing less. Of course each idea could be enlarged upon and the\r\npicture could be brought out in bold relief; but these are the fundamental\r\nthoughts of the passage.<br>\r\n<br>\r\nHas such an international gathering ever been called to do away with the\r\nreligion of God and Christ? Everyone who knows anything about history would\r\nanswer in the negative. This prediction has never been fulfilled.<br>\r\n<br>\r\nBut someone calls my attention to the fact that these verses are quoted in Acts\r\n4:25,26 and are applied to the action that was taken by Pilate, Herod, and the\r\nJewish Sanhedrin against Christ. But this was no convention. There were two\r\npetty Roman officials who were working in connection with the Jewish Sanhedrin\r\nagainst Christ. In no sense did they put forward the resolution, &quot;Let us\r\nbreak their bonds asunder, And cast their cords from us,&quot; and vote upon\r\nit. Since the action of these enemies of Christ did not fill out the picture of\r\nthe original passage, we may be certain that that to which it is applied in the\r\nNew Testament was simply a partial, limited, incomplete fulfillment of this\r\nprophecy. Moreover, we may be certain that it will yet be fulfilled\r\nliterally\u2014accordingly as it is written. We are therefore driven to the\r\nconclusion that this passage is a prophecy of the &quot;forthcoming international,\r\natheistic, anti-Semitic, anti-Christian, politico-religious convention.&quot;<br>\r\n<br>\r\nWe have discovered the facts that are stated in Psalm 2:1-3, have classified\r\nthem, and have given special notice to the exact wording. We have not of course\r\ngone into an extensive study of this passage\u2014which thing is not possible on\r\naccount of limited space. (In my volume, <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page27d.html\" target=\"_blank\"><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>Messiah:\r\nHis First Coming Scheduled<\/span><\/i><\/a><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>, I discuss Psalm 2 more at length.)<br>\r\n<br>\r\nLet us now look at John 1:1,2: &quot;In the beginning was the Word, and the\r\nWord was with God, and the Word was God. The same was in the beginning with\r\nGod.&quot;<br>\r\n<br>\r\nThe phrase introducing verse 1, &quot;In the beginning,&quot; instantly reminds\r\none of Genesis 1:1. When we read verses 3 and 4 of John, chapter 1, and compare\r\nthe statement given in these four verses with Genesis 1:1, we are convinced\r\nthat this phrase has the same signification in both passages, namely, that it\r\nrefers to that portion of eternity which antedated time.<br>\r\n<br>\r\nThe next thing for us to note is the copula, <i>was<\/i>. The word standing in\r\nthe Greek text indicates continuity in the past; and in this context,\r\ncontinuity in the past without any limits.<br>\r\n<br>\r\nThe subject of this sentence is &quot;the Word.&quot; The peculiar use of this\r\nterm shows that it is employed with an unusual signification. When we study the\r\nvarious related passages, we see that it refers to one of the Holy Trinity,\r\nwhom we know from other passages as the Son, second person of the triune\r\nGodhead. That this interpretation is correct is seen from the rest of this\r\nverse\u2014&quot;and the Word was with God, and the Word was God.&quot; The\r\npreposition translated &quot;with&quot; indicates personal relationship. This\r\none was in personal relationship, in fellowship with God; but He was not an\r\nangel, nor a cherub or seraph; but He was divine\u2014as is indicated by the last of\r\nthe sentence.<br>\r\n<br>\r\nIn order to forestall any false, erroneous positions and to insure the correct\r\nidea, the Apostle in verse 2 stated that &quot;The same was in the beginning\r\nwith God.&quot; He was in fellowship and communion with God from all eternity.\r\nWe could take up each word, examine it microscopically, and could, by turning\r\nto parallel passages, bring out the various shades of thought here presented.\r\nBut these are sufficient to illustrate the importance of one's discovering the\r\nfacts and the truths that are stated in any passage and of noting exactly what\r\nis said. In other words, these examples are sufficient to emphasize the\r\nimportance of the second rule or step in interpreting the Scriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF\r\nINTERPRETATION\u2014<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE THIRD STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE DISCUSSION of the first step in interpreting the Scriptures, we saw that\r\nit is most important for the biblical reader to understand who the human author\r\nwas, the one addressed, the times in which the writer lived, the occasion of\r\nhis writing, and all facts that may be gathered in order to have the proper\r\napproach to any one passage of Scripture. In the discussion of the second step\r\nof interpreting the Scriptures, we also saw that one must gather the facts that\r\nare stated in any given passage and must note the exact language that is\r\nemployed. When one has therefore followed these instructions to the best of his\r\nability, he must observe what is properly called the golden rule of\r\ninterpretation which is as follows:<br>\r\n<br>\r\n<b>When the plain sense of Scripture makes common sense, seek no other sense;\r\ntherefore, take every word, at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<\/b><br>\r\nThe sum and substance of this most important rule is that one should take every\r\nstatement of the Scriptures at its plain face value, unless there are\r\nindications that a figurative or metaphorical meaning was intended by the\r\noriginal writer. In other words, one is to take the Scriptures as they are\r\nwritten and is not to attempt to read into the Sacred Writings his own ideas or\r\nthe thoughts of men. Since this golden rule of interpretation is such a very\r\nimportant one, it becomes necessary for us to look at it more minutely.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>I.     The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The first part of\r\nthis rule urges us to take every word at its primary, ordinary, usual, literal\r\nmeaning\u2014unless there is positive evidence pointing beyond this plain face\r\nmeaning. Our words today have a history behind them. Originally, when words are\r\ncoined, they represent a fundamental primary idea. Throughout the period of its\r\nbeing used, each word has taken on new shades of ideas, all of which as a rule\r\nare related to the fundamental original conception. Usually the inherent idea\r\nof a word still clings to it. There are of course exceptions to this general\r\ntrend of the development of words. Certain terms have changed their meaning so\r\nvery radically that they connote the exact opposite now from what they did\r\noriginally. As an example of this, we may note the word <i>let.<\/i> In the time\r\nthe King James Version was translated, it meant to <i>hinder.<\/i> Today it\r\nmeans exactly the opposite\u2014to permit, to allow. But this is a rather strange\r\nand extreme example of a word which changes its meaning entirely.<br>\r\n<br>\r\nAccording to our rule we are to take the primary, ordinary, usual, literal\r\nmeaning. The adjective <i>primary<\/i> emphasizes the original, inherent idea in\r\nthe term. <i>Ordinary<\/i> and <i>usual<\/i> are practically synonyms, especially\r\nin this definition, &quot;usual&quot; being employed for the sake of emphasis.\r\nThe word <i>literal<\/i> is used to emphasize the thought that every word must\r\nbe taken as referring to the actual thought of the time when it used. Literal,\r\ntherefore, is opposed to figurative or symbolic.<br>\r\n<br>\r\nThis part of the rule must be observed strictly; otherwise the interpreter\r\nwill, in many instances, miss the meaning of the sacred writer. As an\r\nillustration of the importance of this part of our rule I wish to call\r\nattention to the statement found in Jonah 2:2,3: &quot;And he said, I called by\r\nreason of mine affliction unto Jehovah, And he answered me; Out of the belly of\r\nSheol cried I, <i>And<\/i> thou heardest my voice. For thou didst cast me into\r\nthe depth, in the heart of the seas. And the flood was round about me; All thy\r\nwaves and thy billows passed over me.&quot; The Prophet, in explaining how it\r\nwas that he had been to Sheol, stated that he had been cast into the depth,\r\nthat the flood had been round about him, and that the waves and billows had\r\nbeen passing over him. If we observe this part of our rules, we are to take the\r\nwords, depth, flood, waves, and billows, literally as referring to water\u2014unless\r\nthere are indications showing that he did not use these terms literally. When\r\nwe read chapter 1 we see that Jonah was thrown overboard and landed in the\r\nwater\u2014the literal sea. He was there in the depths. The flood was round about\r\nhim; and the waves and billows were passing over him. To interpret Jonah 2:3\r\nfiguratively is to miss the meaning entirely. The presumption is that every\r\nword is to be taken at its primary, ordinary, usual, literal meaning unless\r\nthere are facts that indicate a departure from the face meaning. Some have\r\nignored this important element of the rule and have insisted that it is used\r\nfiguratively. In support of this contention those espousing this position have\r\ncalled attention to Psalm 69:2: <br>\r\n<br>\r\nI sink in deep mire, where there is no standing:<br>\r\nI am come into deep waters, where the floods overflow me.<br>\r\n<br>\r\nThey triumphantly point to the fact that there are no waters in this passage,\r\nalthough David did use the words, waters and floods. They are correct in saying\r\nthat there are no waters or floods in Psalm 69. How do we know that? The facts\r\nof the context point positively in the direction that these words are used\r\nfiguratively. To read waters into this passage would be to do violence to the\r\nScriptures and to inject into them a meaning that they do not have. On the\r\nother hand, to close one's eyes to the literal sea into which Jonah was thrown\r\nwhen he was cast from the ship is to do violence to the Book of Jonah. The\r\nauthor says that he was thrown out into the water and records the prophet's\r\nprayer while he was bobbing up and down in the water before he sank. Thus he\r\nspoke literally when he said that the flood was round about him and that the\r\nwaves and the billows were passing over his head.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   Seek Figurative\r\nMeaning Only When Facts Demand <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>Such An\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Though this point has\r\nbeen partially covered in discussing Jonah 2:3, it is such a vital element of\r\nour rule, I feel that I should emphasize it at this point. Possibly a violation\r\nor two of this principle will help to show emphatically why it is so very important.\r\nThere are those of the rationalistic persuasion who do not believe that there\r\never was such a man as Abraham, the patriarch of whom we read in Genesis. If\r\none should read <i>Legends of Genesis<\/i> by Gunkel, he would see how the\r\nrationalists break the force of the Scriptures arbitrarily and make them to\r\nmean something entirely different from what they say. They tell us that there\r\nwas no such man as Abraham, the great progenitor of the Hebrew race. Having\r\nthus deprived us of this historical character, they proceed to explain to us\r\nhow it is that the name of Abram, or Abraham, as it was later called, appears\r\non the sacred page. According to the rationalistic theory the Jews, as they\r\ncame in contact with other nations of antiquity, wanted to objectify their history\r\nas the nations did. They did this by inventing some great illustrious hero from\r\nwhom they were descended. Instead of Israel's having descended from Abram, a\r\nresident of the Ur of Chaldea, they were simply the descendants of various\r\nnomadic tribes that wandered around in the Arabian Desert until they finally\r\ncrossed over the border into the fertile crescent, into Palestine. The\r\nso-called historians of the eighth and ninth centuries B.C. drew upon their\r\nimaginations, created the characters, Abraham, Isaac, Jacob, and Joseph, and\r\nthus manufactured the history which we read in the Pentateuch and in the\r\nearlier historical portions of the Scriptures. It is hard for us who are in the\r\nhabit of believing that the Bible is the very Word of God to see how men\u2014brilliant,\r\nscholarly men\u2014can deal with history and facts in such a fast and loose manner.\r\nBut such is the logical outcome of the violation of this phase of the golden\r\nrule of interpretation.<br>\r\n<br>\r\nIN THIS connection I wish to call attention to what one of my old professors in\r\nthe University of Chicago said in lecturing on Genesis. During his lecture (as\r\nI sat as a student in the class) he said that most scholars denied the\r\nhistoricity of the Hebrew patriarchs, and that he had taken the same position\r\nwith reference to all of them at one time; however, he had changed his mind in\r\nregard to Abraham. The thing that caused him to revise his opinion regarding\r\nthe Father of the Faithful was that a clay tablet had been discovered upon\r\nwhich the name Abram appeared. This man rented a wagon to another person in\r\norder that he might make a journey from Chaldea to the land of Ammuru, the\r\nwestland. Think of it! A brilliant scholarly man denied the existence of\r\nAbraham, notwithstanding all that the Bible says about him. But that which\r\ncaused him to change his opinion was a clay tablet on which the contract for\r\nrenting a wagon was recorded. This account caused the learned professor to\r\nchange his mind and to believe in the historicity of Abraham.<br>\r\n<br>\r\nIf a person can take a plain passage of Scripture, close his eyes to its real\r\nmeaning, and read into it a figurative or symbolic meaning, he will be forced\r\nto do the same thing with related passages\u2014if he is logical. In doing this, he\r\nis forced to reconstruct large sections of the Scripture and to impose upon\r\nthem a meaning foreign to that of the original writer. When one has once\r\nadopted this method, one has no place to stop\u2014short of a denial of the records\r\nand of forcing a meaning upon the Word of God contrary to all facts and reason.\r\nAs we have seen above, the rationalistic critics have simply carried this\r\nspiritualizing process to its inevitable conclusion. Modernism and rationalism\r\nare the logical outgrowth of forcing a figurative meaning upon a passage that\r\nis clearly literal. In the light of these facts we can see how very important\r\nit is for us to apply the golden rule of interpretation rigidly to every\r\npassage in the Word of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:-.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>III.  Studying\r\nObscure Passages In The Light Of Related Texts <br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Frequently one comes\r\nacross a statement which is made with little detail. It is therefore difficult\r\nto study it simply in the light of its context. Whenever we come to such a\r\npassage as this, it becomes necessary for us to lay such a text beside a\r\nrelated one about which there can be no doubt, and concerning which there are\r\nfull details. But we must be absolutely certain that the passage from which we\r\nhope to get light on the obscure one is dealing with the same subject and is\r\nrelevant. False identification always brings confusion.<br>\r\n<br>\r\nAs an illustration of this principle, let us look at Psalm 2. In the first\r\nthree verses we read of an international, atheistic, anti-Christian,\r\nreligio-political convention, that meets for the purpose of putting the\r\nreligion of Jehovah, the God of Israel, and His Messiah, the Christ, under the\r\nban. That these verses foretell such a conference is evident from the fact that\r\nthe delegates are the kings of the earth and the rulers. That it is an\r\natheistic convention is evident from the fact that it is called together for\r\nthe purpose of taking action against God. That it is an anti-Semitic congress\r\nis reflected in the fact that it is against Jehovah, the God who revealed\r\nHimself to Israel. That it is an anti-Christian gathering is also evident from\r\nthe fact that action is taken against God's Anointed, God's Messiah, the\r\nChrist. That it is a religious convention is seen from the fact that it meets\r\nfor the purpose of deciding whether or not the religion set forth in the Old\r\nTestament and that in the New is to be tolerated. That it is a political\r\nassembly is seen from the fact that politicians, the rulers and kings of the\r\nearth, are the delegates. Having learned that this passage foretells such a\r\nconvention, we must if possible learn when it will occur. In vain we look at\r\nPsalm 2.<br>\r\n<br>\r\nSome call our attention to the fact that the first two verses of this psalm are\r\nquoted in Acts 4:25,26 and are applied to the action Herod, Pontius Pilate, the\r\nJewish Sanhedrin, and the people of Israel took against <span style='color:\r\nblack'>Christ<\/span>. What these did against God is only a partial, limited,\r\nincomplete fulfillment of the prediction. Since such a gathering has never been\r\ncalled, and since the Word of God can never be broken, we may be certain that\r\nif will yet be convened in the future. When a person studies Daniel 9:36ff, he\r\nwill see that the willful king spoken of in this passage takes drastic action\r\nagainst all religion and puts forth his own type of divine service and imposes\r\nit upon humanity. This action he will take in the middle of the Tribulation,\r\nfor there will be only three and one-half more years of it to run until it is\r\nfinished. Thus when Psalm 2:1-3 is studied in connection with Daniel\r\n11:36-12:13, the impression is immediately made that in all probability David\r\nin Psalm 2 was talking about the action that the willful king, the world\r\ndictator, will take in the middle of the Tribulation. When we pursue our\r\nstudies a little further and investigate the teaching of Revelation, chapter\r\n13, the profound conviction is made upon the mind that without doubt David in\r\nPsalm 2 was speaking of the events of Revelation, chapter 13. In this passage\r\nwe read of a great beast who is none other than the Antichrist, and of the\r\nunparalleled role which he will play in world affairs. He forbids the nations\r\nof the world to worship any gods, even the true God; but demands that they\r\nworship him alone. His assistant, the second beast of this chapter, issues a\r\ndecree that all shall take the mark of the beast upon their foreheads or their\r\nhands. These and other facts that are in Revelation, chapter 13, lead one to\r\nbelieve that the action of Psalm 2 is to be located in the middle of the\r\nTribulation. Thus we interpret Psalm 2 in the light of a related passage,\r\nRevelation, chapter 13, which gives full details.<br>\r\n<br>\r\nThat part of our rule which we have under consideration says that we should\r\nstudy an obscure passage in the light of related ones and axiomatic and\r\nfundamental truths. God is the author of all axiomatic principles. We may be\r\ncertain that whatever utterances are found in the Word are to be interpreted in\r\nthe light of these axiomatic and fundamental truths. Usually there are related\r\npassages from which we can get light on obscure texts. But we can always be\r\ncertain that no statement of Scripture sets aside axiomatic and fundamental principles.\r\nHence we shall interpret all Scripture in the light of these axioms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>IV.  Applying The\r\nGolden Rule Of Interpretation <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Having looked at the various parts of our\r\nrule, we are now in a position to apply it and see what results we have. Let us\r\ntake the controverted passage of Isaiah 7:14: &quot;Therefore <span\r\nstyle='color:black'>God <\/span>himself will give you a sign: behold, a virgin\r\nshall conceive, and bear a son, and shall call his name Immanuel.&quot; The\r\nrevelation found in Isaiah, chapter 7, was occasioned by an alliance formed by\r\nthe king of Israel with the king of Syria to come against Jerusalem, to\r\ndethrone Ahaz, and to set up an appointee of the two kings. This report brought\r\nnothing but consternation to the inhabitants of Jerusalem. The young king,\r\nAhaz, began to inspect the water system, a vital factor in time of war and\r\nsiege. To him God sent the Prophet Isaiah in order that he might strengthen his\r\nfaith by giving a message from the Almighty. Ahaz, who had already initiated\r\nnegotiations with the king of Assyria, to come to his assistance, did not wish\r\nto give up his ideas and plans. At the revelation of God Isaiah offered to\r\nperform a miracle either in the heavens above or in the depths, sea, beneath,\r\naccording as the king wished. Hence the word rendered sign means either a\r\nmiracle<i>,<\/i> something wrought by supernatural power, or an ordinary fact or\r\nevent to which an arbitrary meaning might be attached. Since it has these two\r\nconnotations, the context in which this word appears must be consulted to\r\ndetermine what is its exact meaning in such a case. It is clear that Isaiah\r\nmeant by <i>sign<\/i> a miracle, for he offered to perform this sign either in\r\nthe heavens above or in the sea beneath. This offer shows clearly what Isaiah\r\nmeant by the word, sign\u2014an act, the result of supernatural power.<br>\r\n<br>\r\nAhaz did not wish his faith to be strengthened because he did not wish to give\r\nup his plans and purposes. He therefore spurned the offer by a pious,\r\nhypocritical dodge. When he assumed this attitude, the prophet turned from such\r\nan impious one as he and addressed the house of David, saying, &quot;Is it a\r\nsmall thing for you [the Hebrew word is in the plural number] to weary men, that\r\nye will weary my God also?&quot; which passage shows that the prophet was no\r\nlonger talking to Ahaz as an individual, but to the royal house of David. Since\r\nthe prophet was looking out into the future, we must conclude that he had not\r\nonly the royal house of David then living in mind, but also those who would\r\nlive in the future. To the regal house therefore he promised to give a sign,\r\nwhich is expressed in the verse, quoted above.<br>\r\n<br>\r\nThe birth of this child is miraculous. This conclusion we cannot avoid since,\r\nin the mention of the word, sign, to Ahaz, the prophet gave it a supernatural\r\nconnotation. When Ahaz refused to ask <span style='color:black'>God <\/span>to\r\nperform such a sign, the prophet was led to promise to the house of David that\r\nGod would perform a sign in a sense similar to its meaning when he employed it\r\nthe first time. Then he told us of what this supernatural sign would consist,\r\nnamely, that <i>the<\/i> virgin &quot;shall conceive, and bear a son, and shall\r\ncall his name Immanuel,&quot; which means. <i>God with us.<\/i> It is clear from\r\nthe prophet's language that he was thinking of miraculous conception and virgin\r\nbirth of the child who is promised to the house of David.<br>\r\n<br>\r\nBut there are those who say that the word rendered by the English term <i>virgin<\/i>\r\nmeans <i>a young, married woman.<\/i> This word occurs seven times in the Hebrew\r\nScriptures. An examination of the other six occurrences in the light of their\r\ncontexts leads unmistakably to the conviction that the word here used indicates\r\nan unmarried woman of marriageable age. (I have discussed this question fully\r\nin my volume, <i>Messiah: His Nature and Person.)<\/i> There are two occurrences\r\nof musical notations in the Psalms which may be our same word modified and with\r\na different connotation. But they have no bearing upon the issue now under\r\ndiscussion. Thus a thorough understanding of the word here rendered\r\n&quot;virgin&quot; makes the profound conviction upon the mind of the truth\r\nseeker that Isaiah promised the house of David that there would be miraculously\r\nconceived and born of a virgin one who would be recognized as God in human\r\nform. Hence His name would be called, according to Isaiah, Immanuel\u2014<i>God with\r\nus,<\/i> or, <i>God is with us.<br>\r\n<\/i><br>\r\nThe facts of this chapter through verse 14 demand this interpretation. By no\r\nsleight-of-hand tricks or mental gymnastics can any other meaning logically be\r\nforced upon this passage. We must accept it as a promise of the virgin birth of\r\nKing Messiah.<br>\r\n<br>\r\nBut, in verses 15-17, we read of another child, whose birth was to be out in\r\nthe immediate future from the time of the prophet's speaking this prediction.\r\nThis fact is seen by the statement that this child would be eating butter and\r\nhoney, when he was old enough to know to refuse the evil and to choose the\r\ngood. Moreover, before the child &quot;shall know to refuse the evil, and\r\nchoose the good,&quot; the land of the kingdoms of Israel and of Syria would be\r\ndevastated. We know from contemporary history, asit has been recovered from the\r\nmonuments of the Assyrian monarchs, that, beginning about 734B.C., Syria was\r\nlaid waste, and that, by 719 B.C., the kingdom of Israel likewise was\r\noverthrown and trodden down. Since these lands were to be devastated before the\r\nchild would know to choose the good and refuse the evil, and since we know when\r\nthose lands were overrun, we know that in verses 15-17 the prophet was talking\r\nabout a child that would be born in his day. Some have thought that this child\r\nwas that of the prophet himself, for in 8:1-4 Isaiah tells about the birth of\r\nhis son, Maher-shalal-hash-baz.<br>\r\n<br>\r\nIf we are to let the record give forth its message just as written, we cannot\r\navoid the conclusion that there are two children mentioned in these verses. The\r\nevidence is very plain and positive to this effect, but the description of the\r\none is blended with that of the other. But such a method of revelation is not\r\nstrange to the one who is familiar with the Old Testament predictions.\r\nFrequently we see that two events, separated by a long period of time, are\r\nmentioned together. As an illustration of this, see Zechariah 9:9,10:\r\n&quot;Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem:\r\nbehold, thy king cometh unto thee; he is just, and having salvation; lowly, and\r\nriding upon an ass, even upon the foal of an ass. 10 And I will cut off the\r\nchariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be\r\ncut off; and he shall speak peace unto the nations: and his dominion shall be\r\nfrom sea to sea, and from the River to the ends of the earth.&quot; An\r\nexamination of verse 9 show that the prophet was speaking of the first coming\r\nof the Messiah. A study of verse 10 shows unmistakably that in it Zechariah was\r\nspeaking of the second coming of Christ. Thus between verses 9 and 10 intervenes\r\nthe entire Christian Dispensation. Nevertheless, there is no indication of this\r\nseparating period. A blending of descriptions regarding two other widely\r\nseparated events may be seen again in such a passage as Jeremiah 29:9,10 which\r\nspeaks of the restoration of the Jews from Babylonian captivity, and which was\r\nfulfilled by Zerubbabel and Joshua, who brought back the captives to the Holy\r\nLand. Jeremiah 29:11-14 gives a prediction of Israel's world-wide regathering\r\nin the time of the end. Thus between verses 10 and 11 intervenes the period\r\nbetween Israel's restoration from Babylon and her final restoration in the end\r\ntime. The principle of blending such widely-removed events and presenting them\r\nas one picture is known as the law of double reference and might be illustrated\r\nby the stereopticon lantern that gives the dissolving effect. This machine\r\nthrows one picture upon the screen. As the audience looks at it, the picture\r\nbegins to fade. At the same time the dim outlines of another picture begin to\r\nappear. By the time the first one has disappeared, the second one is in full\r\nview. This is a perfect illustration of the law of double reference. When we\r\nrecognize this fact and read Isaiah, chapter 7, with a knowledge of this\r\nprinciple and allow the words to deliver their message to us unmodified by\r\nhuman opinion, we come to the conclusion that two different children are\r\nmentioned in the passage, and that they are real children. The first one\r\nmentioned is the virgin-born Messiah, the Saviour of the world: the second one\r\nwas a child who was born in the immediate future from the standpoint of the\r\nprophet. Thus we get a clear picture of the prophecy when we apply the golden\r\nrule of interpretation and recognize the law of double reference, which\r\nprinciple will be studied later in this series of articles.<br>\r\n<br>\r\nFrom all that has been said it is clear that the golden rule of interpretation\r\nis one of the most important principles governing us in our interpretation of\r\nthe Scriptures. If we follow this rule, we shall not go very far wrong: it we\r\nfail to follow it, we shall never go right.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nHAVING STUDIED the first step in interpretation, the second step in\r\ninterpretation, and the golden rule of interpretation we are now ready for the\r\nfourth principle of interpretation, which may be properly designated as: <i>The\r\nlaw of first mention.<\/i> Those who have followed the series thus far can see\r\nthat this is the next step logically to take in this most important line of\r\nthought.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I. The\r\nSimple Preceding The Complex<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Life and\r\nexperience teach us that the only proper way to study or investigate anything\r\nis to begin with the simple and go to the complex; to start with the\r\nfundamental, basic principle and then to develop the subject in its\r\ncomplexities. A glance at the history of the development of anything shows that\r\neverything which we have now in our modern life sprang from something in the\r\nvery simplest form. For example, consider the steam engine. From our standpoint\r\nthe first one invented was the very embodiment of simplicity, with practically\r\nno controlling gadgets. As this most useful invention was developed, more\r\ndevices were invented that tended to increase the efficiency of the engine.\r\nToday the modern locomotive is complexity almost to the nth degree. In the\r\nSmithsonian Institute at Washington we have some of the very earliest models of\r\nthe airplane. A glance at them and a comparison of them with present-day modern\r\nplanes reveals the fact that the first machines were simplicity itself in\r\ncomparison with the models of today.<br>\r\n<br>\r\nThe growth and development of ideas and doctrines might be illustrated by some\r\nsimple word. An examination of a lexicon or a dictionary shows the root,\r\nfundamental meaning of the words. Throughout the history of a term it has\r\nincreased its meaning and has changed certain shades of ideas. Yet the basic,\r\noriginal fundamental thought is seldom ever lost. The fact is that this\r\nfundamental concept usually controls or is dominant in coloring every shade of\r\nidea expressed by a term in its current usage. This may be verified by looking\r\nat various words in an unabridged dictionary.<br>\r\n<br>\r\nFrom the facts just stated, we can see the importance of studying the simplest\r\nform of a machine and of the subsequent models in order to understand the very\r\nlatest one. The same thing is true with reference to words of all languages.\r\nThis same fundamental idea is also applicable to the study of doctrine. In\r\norder for anyone to understand the fundamentals of Christianity as revealed in\r\nthe New Testament, it becomes necessary for him to understand the principle\r\nthat is designated as <i>the law of first mention.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.          The\r\nMeaning Of The Law Of First Mention<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof first mention may be said to be <b>the principle that requires one to go to\r\nthat portion of the Scriptures where a doctrine is mentioned for the first time\r\nand to study the first occurrence of the same in order to get the fundamental\r\ninherent meaning of that doctrine.<\/b> When we thus see the first appearance,\r\nwhich is usually in the simplest form, we can then examine the doctrine in\r\nother portions of the Word that were given later. We shall see that the fundamental\r\nconcept in the first occurrence remains dominant as a rule, and colors all\r\nlater additions to that doctrine. In view of this fact, it becomes imperative\r\nthat we understand the law of first mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>III.        An\r\nExamination Of Various Examples<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The book\r\nof Genesis has Properly been called the &quot;seed-plot&quot; of the Bible. The\r\nword, Genesis, comes from the Greek expression which in its verbal form means <i>to\r\nbegin,<\/i> or, <i>to come into existence.<\/i> This first book of the revelation\r\nof God is properly called, therefore, &nbsp;&quot;the book of beginnings.&quot;\r\nAccording to its name and its position in the canon, one naturally expects an\r\naccount of the beginnings of things. When anyone studies it, he is not\r\ndisappointed. In this short exposition I wish to call attention to seven fundamental\r\ndoctrines that are found in this &quot;Book of Beginnings.&quot; The basic\r\nconcept that is here presented is enlarged upon and enriched by later\r\nstatements and discussions of the same facts or principles.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A.     The\r\nCreation of the Universe<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The account\r\nof the beginning of the universe, the disaster which overtook the primitive\r\nearth, and the reconstruction and the repairing of this damage, together with\r\nthe beginning of the present human race, are set forth in Genesis 1:1-2:3. This\r\npassage gives us, in panoramic form, a clear-cut definite idea of the past and\r\npoints to things future from the standpoint of &quot;the days of\r\nreconstruction.&quot; In the first verse, &quot;In the beginning God created\r\nthe heavens and the earth,&quot; we see that portion of eternity which\r\nantedated time and the creation of the material universe. But in the second\r\nverse we see that a cataclysmic catastrophe wrecked the earth and reduced it to\r\na chaotic condition. Nothing, however is said with reference to the damage\r\nwrought throughout the rest of the material universe. There are, however,\r\nlittle hints here and there in later passages of the Scripture that throw some\r\nlight upon this question.<br>\r\n<br>\r\nThere were six days of reconstruction, during which God was engaged in\r\nrepairing, to a certain extent, the damage that had been wrought. It was\r\nimpossible for Him, under His moral government, to restore the primitive,\r\nsinless order. He therefore repaired the wreckage that was necessary in order\r\nthat He might create man in His own image, to whom He would give authority and\r\ndominion over the entire earth and all of its denizens. But man, as we shall\r\nlearn later, forfeited his right and authority to dominion over the world.\r\nKnowing God as we do, we may be certain that He would not be thwarted in His\r\nplans and purposes by any of the machinations of Satan and of his wicked\r\npurposes. In keeping with this general thought, we see that Psalm 8 takes up\r\nthis very idea and shows that God will restore to man his forfeited authority,\r\nand that He will do that by paying man a special visit. Psalm 8 looks out,\r\ntherefore, into the future, is quoted in Hebrews, chapter 2, and is applied to\r\nthe great Kingdom Age of the future. Thus when we grip all of these facts, we\r\ncan see that eternity past and time\u2014the period during which the present\r\nmaterial universe is in existence\u2014are presented in Genesis 1:1-2:3, together\r\nwith the eighth psalm and Hebrews, chapter 2, which are the outgrowth of the\r\nGenesis original. Thus these passages give us in general the outline of the\r\ndevelopments of the Almighty's plans from eternity in the past out to the end\r\nof the Millennial Age. Everything else that is mentioned in the Scriptures fits\r\ninto this general picture. Without this plan of the ages, one is unable to\r\nlocate and to pigeonhole, figuratively speaking, events that are referred to in\r\nthe subsequent writings of the Scriptures. In view of the facts just mentioned,\r\none can see that it is of the utmost importance that we study carefully and\r\nmicroscopically the first account of the creation of the heavens and the earth,\r\nof the primitive disaster which wrecked the earth, of God's repairing the\r\ndamage wrought, and His creating man upon it. Man, as we shall see, is an\r\nimmortal spirit, who lives on after his earthly life has passed. He is destined\r\nto live somewhere throughout all eternity. Thus there is laid in this first\r\nportion of the Scriptures the fundamental outline of eternity past, of time,\r\nand of eternity throughout the ages of the ages which follow the great\r\nMillennial Era.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>B.     The\r\nCreation of Man<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>We are\r\ntold that, on the first day, God created the fishes of the sea and the great\r\nsea monsters and the fowls of the air. On the sixth day He created the land\r\nanimals, that were docile, and that lived in peace with the others.<br>\r\n<br>\r\nBut, before Godfinished His creative activity, there was a conference held by\r\nthe Godhead, in which the three personalities constituting the one true God\r\nparticipated: God the Father, God the Son, and God the Holy Spirit. They\r\ndecided to make man in their own image and in their likeness. No such\r\nconference as this was held, so far as the Scriptures are concerned, in regard\r\nto the making of the beasts of the field or the monsters of the sea. In this\r\nconference a decision was reached to make man in the image of God. There are\r\nthe three personalities of the Godhead, and yet they all have the same image.\r\nThey are therefore of the same nature, substance, and essence. To see one is to\r\nsee the other. To deal with one is to deal with the other. Though they are three\r\npersonalities, they are one in a different sense. Thus there is reflected in\r\nthe account of the creation of man the plurality and the unity of the Godhead\r\nand of man's being patterned after the Holy Trinity.<br>\r\n<br>\r\nGod gave to the animals their natural or physical life with very limited\r\nintelligence\u2014when compared with man. The animals have never given any evidence\r\nof development throughout the centuries. The first nest that a bird makes is\r\njust as good as the last one that it makes. The species has not improved in its\r\narchitecture. What is said of the birds may be said correctly of all animals.\r\nThe beaver, for instance, does things by instinct and not by reason, logic, and\r\nprogress.<br>\r\n<br>\r\nGod made man's body out of the dust of the earth and breathed into his nostrils\r\n&quot;the breath of lives&quot; and he became a living soul, &quot;an immortal\r\nspirit.&quot; That which was imparted to him and made to dwell within him is\r\ncalled &quot;a living soul&quot; or &quot;immortal spirit.&quot; Nothing like\r\nthis was given to the beasts of the field. It is this immortal spirit that\r\ndifferentiates him, therefore, from the animal kingdom. This superiority of man\r\nover the beast is reflected in the fact that God authorized man to add the\r\nflesh of animals to his diet, whereas He forbade man to kill his fellow-being\r\n(Gen. 9:1ff). The fact that man may take those animals that are good for food,\r\nkill them, and eat them shows that the animals do not have an immortal spirit.\r\nBut the prohibition against one man's killing another proves that man is on a\r\nmuch higher level than that of the animal. That which makes man superior to the\r\nanimal is, as we have already seen, God's breathing into man's nostrils the\r\nbreath of lives and his becoming an immortal spirit.<br>\r\n<br>\r\nThe account of God's creating man thus in this manner, as we see in Genesis,\r\nchapters 1 and 2, emphasizes the importance of our studying the first account\r\nthat we have of man in the Holy Writings. All that we learn of man as to his\r\nconstitution and of the place which he has in the plan of God fits into this\r\noriginal conception. Thus the basic teachings found in these original passages\r\nare essential to our understanding other references to him and to his future.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>C.     The\r\nDoctrine of Sin<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When God\r\nplaced man in the Garden of Eden, He gave him the privilege of eating of the\r\nfruit of all the trees therein, with the exception of the fruit of the tree of\r\nknowledge of good and evil. Concerning it God said: &quot;The day that thou\r\neatest thereof, dying thou shalt surely die&quot; (Gen. 2:17, lit. trans.). In\r\nGenesis, chapter 3, we see that man disobeyed Godand partook of the fruit of\r\nthis forbidden tree. When he did this, he had a new experience, one that he had\r\nnot anticipated. For the first time he and his wife had the sense of shame in\r\nthe presence of each other and in the presence of God who came visiting them on\r\ndifferent occasions. Thus when Godmade His first visit to them after they had\r\nsinned, they tried to cover their nakedness with robes of fig leaves. They also\r\nhid, or attempted to hide, from His presence.<br>\r\n<br>\r\nWhen Godcame and talked with them, He told them that the curse had fallen upon\r\nthem and upon the earth. As a result of this disobedience there would be\r\nsickness and disease, which ultimately would result in death. The earth would\r\nbring forth thorns and thistles. Man would have to wrench his daily food from\r\nthe earth in the sweat of his face. All of these facts indicate that some great\r\nchange came over the world and the sphere of the human family, when man\r\ndisobeyed the one and only prohibition that God placed upon him. This which\r\nentered the world had changed his nature as well as had affected the earth.\r\nThis fundamental conception of sin lies engraven upon the account of the first\r\nmention of disobedience in the Word of God.<br>\r\n<br>\r\nAs we study the Word, this conception will appear throughout the Scriptures.\r\nNew shades of ideas will be added to it. The classic passage, however, which\r\ngoes into a detailed account of the nature of sin is Romans, chapter 7. In this\r\npassage the Apostle in a figure transferred to himself the case of man in\r\ngeneral. What a person in his sober moments desires to do, he is unable to\r\ncarry to completion. What he does not want to do, he very often does. Paul\r\ndeclares that, if such is anyone's experience, it is not he who does it, but\r\nsin &quot;which dwelleth in me&quot; (Rom. 7:17). From this statement we see\r\nthat sin in the scriptural sense of the term is basically an evil, wicked force\r\nwhich drives man to do things that he knows he should not, and which prevents\r\nhis doing those things that his better nature dictates to him to do. The information\r\ntherefore which we get when we first read about the entrance of sin into the\r\nworld is basic to our understanding of the sin doctrine as it is set forth in\r\nthis fullest statement concerning it in Romans, chapter 7.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>D.     Sacrifices<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When man\r\nfirst disobeyed God and tried to cover his nakedness with fig leaves, God gave\r\nhim a covering made from the skins of animals: &quot;And Jehovah God made for\r\nAdam and for his wife coats of skin, and clothed them&quot; (Gen. 3:21).\r\nInstantly one asks, <i>From what source were those skins derived?<\/i> There can\r\nbe but one answer which is that God slew animals, took their skins, and made\r\nclothing out of them for His disobedient children. Why the skins of animals?\r\nWhy did He not make clothing out of something else besides the skins of\r\nanimals? This is a legitimate question. It is not answered in this account. But\r\nwhen anyone turns to the fourth chapter of Genesis and reads the account of\r\nCain and Abel's bringing offerings to God, and when he studies this historical\r\naccount carefully, he arrives at a very definite conclusion with reference to\r\nthis subject. Abel, as we learn, by faith brought of his flocks sacrifices\r\nwhich he made to God, to atone for sin. Cain, his brother, substituting his\r\nwisdom for that of God and his desires for the commandments of God, brought of\r\nthe fruit of the field an offering to God.<br>\r\n<br>\r\nGod, we are told, &quot;had respect unto Abel and to his offering,&quot;\r\nbecause he did it by faith. Evidently God had instructed him just what type of\r\nsacrifice to bring and the spirit in which it should be done. We cannot avoid\r\nthis conclusion when we read Hebrews, chapter 11, and find there that Abel by\r\nfaith brought his sacrifice. The fact that God rejected the vegetable sacrifice\r\nwhich Cain brought shows that his offering was not acceptable. He did not do it\r\nby faith. He failed to follow God\u2019s instructions but instead substituted his\r\nown wisdom and ideas for those of God. Thus in this case we see that the\r\nfundamental idea of sacrifice is that of meeting the demands of a holy and\r\nrighteous God. Thus there is a very close connection between the animal sacrifices\r\nand man's being acceptable in the sight of his Maker.<br>\r\n<br>\r\nThus we see from these first intimations concerning sacrifices the fundamental\r\nconception underlying such offerings. This conception is enlarged and enriched\r\nby later revelations which show that the animal sacrifices under the Mosaic\r\neconomy were simply typical of the real sacrifice made by Christ nineteen\r\nhundred years ago on Calvary's cross. Thus the original idea of sacrifice runs\r\nthrough all the instructions and the teachings concerning sacrifices that are\r\nfound in the Book.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>E.     Biblical\r\nChronology<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Throughout\r\nthe Old Testament there are hundreds upon hundreds of dates here and there in\r\nthe Scriptures. God is careful to give the age of various ones of His servants.\r\nThis is seen by looking at Genesis, chapters 5 and 11. In various portions of\r\nGenesis we are given data concerning the year of the birth of a certain one,\r\nhow old this one was at a given crisis in his life, and when he died. In the\r\nBooks of Exodus, Numbers, and Deuteronomy, we have quite a bit of chronological\r\ndata. In the Book of Joshua there are a few passages that bear upon this\r\nsubject. The Book of Judges has much chronological data. In the historical\r\nBooks of Samuel, Kings, and Chronicles we have hundreds of dates given. In the Books\r\nof the prophets many of their oracles are dated. Since God has given so much\r\ndata of this type, evidently it plays a very important part in His revelation.<br>\r\n<br>\r\nBut the questions come, <i>How are we to understand this chronological data?\r\nWhat does <\/i>God <i>mean by a year? What does He mean by a hundred and thirty\r\nyears? Or nine hundred and sixty-nine years? <\/i>In other words, are the months\r\nand years mentioned in the Scriptures the same as the months and years of our\r\ncalendar? In Genesis, chapter 5, we have the first chronological tables in\r\nconnection with the genealogies of the theocratic line. We are told of the\r\ncreation of Adam; then we are given his age when his first son was born.\r\nUsually we are told that he had other sons and daughters. Finally, we are\r\ninformed that he died at a certain age. If a person will take his pencil and\r\npaper and put down the figures that are given here, he will see how God wrote\r\nchronology. He will see that Noah was born in the year 1056 A.H., (that is, in\r\nthe year of man). The chronology is counted from the creation of Adam and is\r\nreckoned as the centuries passed. This system of chronology is different from\r\nthe B.C. dates with which most of us are familiar. Thus in this study of the\r\nfifth chapter of Genesis we learn how God writes history and the importance\r\nthat He attaches to chronology.<br>\r\n<br>\r\nLet me say in this connection that the chronological system set forth in the\r\nOld Testament is to the history found therein just what our skeletons are to\r\nour bodies. If by some kind of electrical or chemical process our skeletons\r\ncould be removed from our bodies without injuring our vital organs, we would\r\ninstantly fall down in just a mass of flesh. Of course we could not survive\r\nunder such conditions. We are able to stand erect and to perform our duties only\r\nbecause we have skeletons that enable us to stand erect. What our skeletons are\r\nto our bodies, therefore, the chronological system of the Old Testament is to\r\nit. The Old Testament is not a jumble of facts to me since I have studied\r\nchronology. It is a living organism, vibrating with life and power. (I have\r\ndiscussed practically every date in the Old Testament in the fourth volume of\r\nmy &quot;Messianic Series,&quot; <i>MESSIAH: His First Coming Scheduled<\/i>.)<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>F.     The\r\nJudgment of the Wrath of God<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis, chapters 6-8, we have an account of the causes of the Flood judgment\r\nand the Flood itself. This shows us how God thought concerning sin and how He\r\npunished it on a world-wide scale. Of course, circumstances alter cases. From\r\nthe account of the Flood, we see that man can continue in sin and go so very\r\nfar that God must intervene and deal drastically with all concerned. What the\r\nworld needs today is to learn these basic truths that are found in the records\r\nof the first instances of man's disobedience to the divine will. Then, as a\r\nperson studies the Word more and more, he will see how God must deal with sin\r\non a world-wide scale yet in the future. Thus the Flood judgment lays down the\r\nfundamental principles of God's dealing with sin on an international scale.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>G.     The\r\nRainbow Covenant<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis 9:1-16 we have an account of God's entering into covenant relationship\r\nwith all humanity. This covenant was made when Noah came forth out of the ark\r\nand sacrificed to God. There are four conditions that were imposed upon the\r\nrace in this covenant. The sign of this compact is the rainbow. It is called\r\n&quot;the everlasting covenant.&quot; Whenever, therefore, anyone sees the\r\nrainbow in the sky, he should recall that it is a reminder that God entered\r\ninto a covenant with all humanity. It is a reminder that God is looking on the\r\nworld and is going to hold it responsible for carrying out those four\r\nconditions that are stipulated in the covenant. In Isaiah, chapter 24, we have\r\na prophecy concerning the judgment of the great Tribulation and of the terrible\r\ndestruction of life and property that will result from these judgments. In\r\nIsaiah 24:5 we are told that they will come upon the world because the\r\ninhabitants thereof &quot;have transgressed the laws, violated the statutes,\r\nbroken the everlasting covenant.&quot; The mention of this everlasting covenant\r\nwhich men will have broken, and which disobedience will bring on the\r\nTribulation, instantly suggests the original covenant and the rainbow, the\r\nsymbol of the same. Thus we can see immediately why it is that God will be just\r\nin punishing the world as He will in the Tribulation.<br>\r\n<br>\r\nIn the fourth chapter of the Book of Revelation we catch a vision of God's\r\nthrone. Encircling it is a rainbow. What is the significance of this unusual\r\nsight? When a person remembers the law of first mention and looks back to\r\nGenesis 9:1-16, he will see why the rainbow appears above the throne of God in\r\nthe fourth chapter of Revelation. God will bring His judgments upon the world\r\nduring the Tribulation mainly because of the people's having violated the\r\neverlasting covenant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>H.     Beginnings\r\nof Hebrew History<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 12:1-3 we have the\r\naccount of God's entering into a covenant with Abraham. In this He laid down\r\nHis plans for blessing the entire world. This passage is the cornerstone of all\r\nprophecy. God chose Abraham and his seed to be the channel through which He\r\nwill bless the world. He has given us His revelation through the descendants of\r\nAbraham, but they have not yielded to Him and allowed Him to do for the world\r\nthat which He longs to accomplish for fallen humanity. But He will yet use His\r\ndisobedient ancient people in bringing a blessing to the entire world.<br>\r\n<br>\r\nWhen God divided the peoples and separated them at Babel, He did so with\r\nreference to the children of Israel. This is seen in Deuteronomy 32:8,9.\r\nThroughout the Bible we have the history of Israel written. We see mention of\r\nother nations only as they came in touch with the Chosen People. Thus Israel is\r\nrightly called the &quot;hub&quot; of the nations. Thus the fundamental principles\r\nof God's dealing with Israel, are set forth in the first passage dealing with\r\nthat people as a whole. Everything subsequent to that passage is given with\r\nreference to the original one.<br>\r\n<br>\r\nThe field in which the law of first mention operates is wide indeed. It is a\r\nvery important law. If a person wishes to understand the revelation of God, he\r\nmust study the Book of Genesis, which lays down the fundamentals that are\r\ndeveloped and set forth in the rest of the Scriptures. There are, however,\r\ncertain themes that are mentioned later on in the Scriptures for the first\r\ntime. Thus the first mention of them gives the fundamental conception of such\r\nteachings. That the law of first mention, therefore, is of greatest importance\r\nto the Bible student can be readily seen from this brief study.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE NEXT PRINCIPLE for investigation in our study of Hermeneutics is what is\r\ntermed the law of double reference. We are now in a position to study this most\r\nimportant rule, which is found through the prophetic portion of the Word. We\r\nhave seen that the basic rule of all interpretation is what is properly called\r\nthe golden rule of interpretation, which insists upon our taking every word at\r\nits primary, ordinary, usual, literal meaning, unless the facts of the\r\nimmediate context, studied in the light of related passages, demand a departure\r\nfrom the literal, ordinary meaning and require that we understand a passage as\r\nfigurative or metaphorical. When we have mastered this rule until we can apply\r\nit unconsciously to our Bible study, and when we have made a note of the fact\r\nthat we must recognize the law of first mention, we are then in a position to\r\nstudy the law of double reference.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof double reference is based upon one of the fundamental laws of psychology: <b>the\r\nprinciple of the association of similar or related ideas.<\/b> Similarities\r\nalways suggest comparisons. Thus the prophets constantly depicted that which\r\nwas as a rule in the immediate future or present. Since history repeats itself,\r\nas all admit, the prophets looked out into the future and saw similar\r\nsituations arising like those which were confronting them or immediately in the\r\nfuture. Thus the transition from describing that which was immediately before\r\nthem to that which was in the remote future was very easy, normal, and natural.<br>\r\n<br>\r\nThis principle has been illustrated by mountain scenery. I recall traveling\r\nthrough the western prairies of the province of Alberta and approaching the\r\nCanadian Rockies. In the distance, as our train was speeding along, I could see\r\nthe low-lying hills, as they rose from the plains. But towering above them in\r\nthe far distance, I could see larger and higher mountains. Upon reaching the\r\nsummit of the nearer mountains, or the foothills, I could see a long valley\r\nseparating this range from the higher and more massive ones still in the\r\ndistance. But as I was approaching the foothills, the valley separating the two\r\nranges was not visible. This little phenomenon, familiar to all peoples, may\r\nenable us to understand how it was that the prophets spoke of something in the\r\nimmediate future or present in their day and then blended this description with\r\na situation that would arise in the distant future.<br>\r\n<br>\r\nI may also emphasize this principle by calling attention to a stereopticon\r\nlantern that gives the dissolving effect. One picture is thrown upon a screen.\r\nThe audience sits, rapt with attention, enjoying the sight. Presently the\r\nmembers of the group notice that the scene is beginning to fade, or become dim.\r\nThen there presently appear the faint outlines of another picture. By the time\r\nthe first one has disappeared from the screen, the second one is in full view.\r\nSpeaking in terms, then, of the pictures of the stereopticon, I would say that\r\nthe prophets threw upon the screen the picture of the present or immediate\r\nfuture and then, when this picture began to fade, the dim outlines of another\r\nand more distant one began to be thrown before the gaze of the audience.\r\nFinally the first picture disappears entirely and the observer sees only the\r\nsecond one.<br>\r\n<br>\r\nThe student must be very careful in reaching the conclusion that the principle\r\nof double reference obtains in a given place. Every word of a description must\r\nbe taken at its primary, usual literal meaning, unless the facts studied in the\r\nlight of related passages indicates otherwise. In other words, we must believe\r\nthat the prophets were honest and capable of expressing themselves exactly as\r\nthey thought and as the truth was revealed to them. We are never justified in interpreting\r\na passage as an illustration of the law of double reference unless there are\r\nfacts that show positively that the speaker ceased to talk about the thing\r\nimmediately before him and began to describe something in the distant future.\r\nThe facts of the context alone are to guide one in this particular. When the\r\nstudent sees that the prophet went far beyond his own day and time and was\r\ndescribing a second scene but a different one, then and only then, must he call\r\nto his aid the principle of the law of double reference or a manifold\r\nfulfillment of prophecy. A careless observance of this rule will only lead to\r\nendless confusion and misunderstanding.<br>\r\n<br>\r\nWhen anyone is convinced that the facts in a passage indicate that the prophet\r\nwas following the principle of double reference and he interprets the passage\r\nupon that principle, he should by all means check his interpretation of the\r\nfacts by other passages which are plain and positive, and about which he cannot\r\nbe mistaken. Understanding these general principles, we are now in a position\r\nto examine certain passages of the Scriptures illustrative of these\r\nfundamentals.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.   Examination Of Examples Of The Law Of Double Reference<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The first example to which I wish\r\nto call attention is Psalm 16. I ask the reader to stop at this moment, return\r\nto this psalm, and read it very carefully. Everyone who does this will be well\r\nrepaid\u2014many-fold.<br>\r\n<br>\r\nIn the first seven verses David, the human author of this poem, used the\r\npersonal pronouns <i>I<\/i>, <i>me, my,<\/i> and <i>mine.<\/i> Everything that\r\nappears in these verses was literally true of David and of the experiences\r\nthrough which he passed. Thus if we follow the ordinary rules of\r\ninterpretation, we are to apply everything in these verses to the historic King\r\nDavid, the author of the poem.<br>\r\n<br>\r\nBut when we look at verses 8-11, we see that he still uses the personal\r\npronouns (I, me, my, and mine) of the first person. At the same time we know\r\nthat David did not enjoy the experiences that are mentioned here. To show that\r\nDavid was not speaking of his own experiences, I will quote these last four\r\nverses.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>8 I have set Jehovah always\r\nbefore me: Because he is at my right hand, I shall not be moved. <br>\r\n9 Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell\r\nin safety. <br>\r\n10 For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy\r\none to see corruption.<br>\r\n11 Thou wilt show me the path of life: In thy presence is fullness of Joy; In\r\nthy right hand there are pleasures for evermore (Ps. 16:8-11).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The historic David did not keep God\r\nalways before him. He got his eyes off Godand fell, sinning most miserably and\r\nwretchedly. One unconfessed sin called for another, and that one, still\r\nunconfessed, called for another. David was enmeshed in a series of moral lapses\r\nand sins. He certainly was moved. His heart was not always glad. Neither did\r\nhis soul rejoice; and his flesh was not always dwelling in safety. Moreover,\r\nwhen he died, he went to Sheol and, so far as the record goes, remained there.\r\nHis body was placed in the tomb and saw corruption\u2014that is, decomposition and\r\ndecay. When he went down into Sheol, God did not point out to him the path of\r\nlife and he did not come forth.<br>\r\n<br>\r\nBut the one of whom David actually speaks in these verses always had God before\r\nHim; He was never moved; He was never guilty of a moral lapse. His heart\r\nrejoiced in God, His soul was glad, and His flesh always dwelt in safety. God\r\nwas protecting Him. He died. His body was laid in the tomb. His spirit went to\r\nSheol. But, according to this prediction, He comes forth. His spirit re-enters\r\nthe body and He comes forth, bringing life and immortality to light\u2014showing\r\nthat there is a blessed life of immortality out beyond death. Everything,\r\ntherefore, in verses 8-16 shows that though David did speak thus, he was not\r\ndescribing his own experience.<br>\r\n<br>\r\nOf whom then, was he speaking? Being a prophet and knowing God had sworn with\r\nan oath that of the fruit of his loins he would raise one to sit upon his\r\nthrone, David spoke of the resurrection of the Messiah, his Greater Son. David\r\nwas a type of the Messiah, being an anointed one who sat upon the throne of\r\nJudah. It was natural for him, upon the principles set forth in the first part\r\nof this article, to speak of his own experiences and then to be carried by the\r\nSpirit of God into the future and to move in a circle of experiences that far\r\ntranscended any through which he passed. We therefore know that he was speaking\r\nof the Messiah in the latter part of the psalm. This psalm, therefore, is an\r\nillustration of the principle of double reference, or the manifold fulfillment\r\nof prophecy. See Acts, chapter two.<br>\r\n<br>\r\nLET us now look to Psalm 22 which was also written by David. In the first\r\ntwenty-one verses it is clear that David, though he began by speaking of some\r\npersonal experiences of his own, was describing those of the Messiah, who would\r\nbe crucified for the sins of the world. That verses 1-21 was a prediction of\r\nthe crucifixion of the Messiah has been held by all believing scholars in the\r\nChristian world throughout the present Dispensation. This portion of the psalm\r\nwas thus interpreted by the Apostles and the early church and has been accepted\r\nas the correct position throughout the Christian centuries. In the latter part\r\nof this first section, in verses 19-21, we see the silent Sufferer finally\r\nexpiring, gasping His last, yet with confidence that God would hear His cry and\r\ndeliver Him.<br>\r\n<br>\r\nIn verses 22-31, however, the scene has been changed. A great transformation\r\nhas taken place. There is a gap between verses 21 and 22. This break of thought\r\nis properly expressed by the translators of the American Standard Version in\r\nthat they left a break between those verses, that is, a space, indicating a gap\r\nin time and change of thought. In verses 22-31 we see this one come back to\r\nlife again. He is in the midst of the great assembly of the redeemed. He is\r\npraising Godfor what He has done for Him and through Him; and He it is who\r\ntakes the kingdom of the world into His own strong hands and accepts the\r\nreverence, worship, and filial obedience of all nations. He is the triumphant\r\nMessiah and Redeemer of the world.<br>\r\n<br>\r\nThus in the first twenty-one verses we see the Messiah as He makes the supreme\r\nsacrifice of laying down His life for His people at His first coming. In the\r\nsecond section we see Him, after He has made that sacrifice, and after He has\r\ncome forth from the other world and at His second coming, when He takes the\r\nworld into His own hands and establishes a world-wide reign of\r\nrighteousness\u2014which thing He will do at His second coming. Thus in this psalm\r\nwe see an illustration of the law of double reference.<br>\r\n<br>\r\nWE may turn to Psalm 40 and read the first ten verses. This hymn was written by\r\nthe human author, David, king of Israel. He uses the personal pronouns of the\r\nfirst person, I, me, my. Everything that is said in the first five verses was\r\ntrue of the historic King David. About this position there can be absolutely no\r\nquestion whatsoever.<br>\r\n<br>\r\nBut when we consider verses 6-10 we see that they go far beyond any experience\r\nthat David ever had. Because of the importance of these verses I wish to quote\r\nthem:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>6 Sacrifice and offering thou\r\nhast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering\r\nhast thou not required.<br>\r\n7 Then said I, Lo, I am come; In the roll of the book it is written of me:<br>\r\n8 I delight to do thy will, 0 my God; Yea, thy law is within my heart.<br>\r\n9 I have proclaimed glad tidings of righteousness in the great assembly; Lo, I\r\nwill not refrain my lips, 0 Jehovah, thou knowest.<br>\r\n10 I have not hid thy righteousness within my heart; I have declared thy\r\nfaithfulness and thy salvation;<br>\r\nI have not concealed thy loving kindness and thy truth from the great assembly\r\n(Ps. 40: 6-10).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nDavid could under no conditions say that God did not delight in sacrifices and\r\nofferings, &quot;burnt-offering and sin-offering,&quot; and that therefore he\r\nhad come to do the will of God in respect to these sacrifices. No mortal man\r\ncould claim this. Those sacrifices had a typical meaning, as everyone who knows\r\nthe Scriptures realizes. Here the author of the verses under consideration\r\ndeclares that these offerings are insufficient, do not do the will of God, and\r\ndo not meet the question of sin at all. They had their function to perform and\r\nwere used of God in performing this function. But here the writer or speaker of\r\nthese verses declares that He himself is able to do the will of God with\r\nreference to the sin question which those sacrifices could never accomplish.\r\nWhen we realize this, and when we realize the further truth that &quot;in the\r\nroll of the book it is written of me: I delight to do thy will, 0 my God; Yea,\r\nthy law is within my heart,&quot; we know that the one who is doing the\r\nspeaking here is none other than the Messiah of Israel, the Saviour of\r\nhumanity, Christ.<br>\r\n<br>\r\nThe facts of the first five verses demand that we understand them as referring\r\nto David. There is no negative evidence pointing in an opposite direction. But\r\nall of the evidence of verses 6-10 shows positively that, although David did\r\nuse the personal pronouns of the first person, he was not speaking of himself;\r\nbut, being a prophet of God and knowing the promises that God had made to him,\r\nhe spoke for his Greater Son, Christ. This passage, therefore, is an\r\nillustration of the principle of the law of double reference.<br>\r\n<br>\r\nLET us now turn to Isaiah, chapter 11, and read carefully the first ten verses.\r\nWhen we study the first two verses of this passage, we know that the prophet\r\nIsaiah was speaking of the Messiah and of His coming to the earth to redeem the\r\nworld, which verses were fulfilled at the first coming of Christ. All\r\nconservative scholars are agreed on this point.<br>\r\n<br>\r\nBut in verses 3-5 we see a prediction which will be fulfilled only when Christ returns\r\nin glory and power to judge the world. That you, dear reader, may see this I\r\nquote these verses: &quot;3 And his delight shall be in the fear of Jehovah;\r\nand he shall not judge after the sight of his eyes, neither decide after the\r\nhearing of his ears; 4 but with righteousness shall he judge the poor, and\r\ndecide with equity for the meek of the earth: and he shall smite the earth with\r\nthe rod of his mouth: and with the breath of his lips shall he slay the wicked.\r\n5 And righteousness shall be the girdle of his waist, and faithfulness the\r\ngirdle of his loins&quot; (Isa. 11:3-5).<br>\r\n<br>\r\nWhen our God was here the first time, He refused to become an arbiter in the\r\nsettling of an estate. He pronounced judgment upon no one in the sense of a\r\njudge who renders a legal decision. Because He is the Son of man, as we learn\r\nin John 5:26,27, God has committed all judgment to Him. He will play this role\r\nwhen He returns, which event will take place at the end of the Tribulation.<br>\r\n<br>\r\nThis prediction, dealing with Christ's judging the world at His second coming,\r\nis followed by one in verses 6-9 which deals with the lifting of the curse and\r\nwith the freeing of the animal creation from the bondage of the curse which\r\nfell upon all creation when man disobeyed God. The lifting of the curse we know\r\ndoes not occur until Christ returns. Then in verse 10 of this chapter we see a\r\nshort, glorious description of Jerusalem as it will be when our God reigns\r\nthere personally in glory.<br>\r\n<br>\r\nWhen we thus examine all of these verses, 1-10, we see that verses 1 and 2\r\nrefer to the first coming. Between verses 2 and 3 the entire Christian\r\nDispensation intervenes. It is passed over without a single reference to it.\r\nThen verses 3-10 apply to what will occur at the return of our God. In this\r\npassage, therefore, we have an application of the principle of double\r\nreference, the blending of two widely separated events by a long period of\r\ntime\u2014the two comings of the one Messiah, separated by the Christian\r\nDispensation.<br>\r\n<br>\r\nIn Jeremiah, chapter 29, we have a letter which the prophet, who was in\r\nJerusalem, wrote to the captives who went when Jehoiachin was carried by\r\nNebuchadnezzar to Babylon. The exiles were restive and were being stirred up by\r\nfalse prophets who declared that they would soon have the privilege of\r\nreturning to the land of their nativity in the very near future. In order to\r\ncounteract these false prophecies, Jeremiah wrote to the captives and declared\r\nthat they would have to remain there for seventy years. They were therefore to\r\nsettle down to a quiet, orderly life and to wait the time when God would bring\r\nthem back. This is set forth in Jeremiah 29:10,11 which I now quote: &quot;For\r\nthus saith Jehovah, After seventy years are accomplished for Babylon, I will\r\nvisit you, and perform my good word toward you, in causing you to return to\r\nthis place. 11 For I know the thoughts that I think toward you, saith Jehovah,\r\nthoughts of peace, and not of evil, to give you hope in your latter end.&quot;\r\nIn order for God to carry out His plan for Israel yet in the future, Jeremiah\r\nsaid that Godwould have to bring them back from exile at the end of the seventy\r\nyears, just as He had foretold in chapter 25 of this book.<br>\r\n<br>\r\nIn verses 12-14, however, we have a different prophecy which is as follows:\r\n&quot;And ye shall call upon me, and I will hearken unto you. 13 And ye shall\r\nseek me, and find me, when ye shall search for me with all your heart. 14 And I\r\nwill be found of you, saith Jehovah, and I will turn again your captivity, and\r\nI will gather you from all the nations, and from all the places whither I have\r\ndriven you, saith Jehovah; and I will bring you again unto the place whence I\r\ncaused you to be carried away captive.&quot; Here we see the promise that God\r\nwould turn Israel's captivity again and would gather them from all the nations\r\nand from all the places to which He had driven them and would bring them again\r\ninto their own land. This is a regathering and a restoration from a world-wide\r\ndispersion. Jeremiah promised this restoration when Israel seeks God with all\r\nof her heart and soul. This prophecy was not fulfilled at the end of the\r\nseventy years of the Babylonian captivity. There were approximately fifty\r\nthousand Jews who returned under Zerubbabel, Ezra, and Nehemiah. The bulk of\r\nthe captives remained in Babylon. But the restoration mentioned in verses 12-14\r\nis yet out in the future. It is the second restoration that God will accomplish\r\nfor Israel when He puts forth His hand to gather them from the places whither\r\nthey have been scattered, even from the four corners of the earth.<br>\r\n<br>\r\nIn view of these facts we see that the period from the first restoration after\r\nthe Exile to the final restoration of Israel to the land of the fathers is\r\npassed over between 11 and 12. Thus there is a blending of the two restorations\r\nin this one prediction. This passage therefore is an example of the law of\r\ndouble reference.<br>\r\n<br>\r\nThe prophets often resorted to this method of presenting their messages. It\r\nbecomes absolutely necessary that the student of prophecy master this principle\r\nof double or manifold fulfillment of prophecy, if he is to get a clear-cut\r\npicture of the messages of the prophets. To this end may Godbless this little\r\nexposition is my sincere longing and prayer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nCLOSELY ASSOCIATED with the law of double reference, the double or manifold\r\nfulfillment of prophecy, is the law of recurrence. In many passages of\r\nScripture where we have the law of double reference, we likewise find an\r\napplication of the law of recurrence. To many of those who are not familiar\r\nwith this principle, especially characteristic of the prophetic word, many\r\npassages of Scripture are just a jumble of words. The picture presented is one\r\nof confusion until this law or principle is recognized; then the picture is\r\nproperly focused and appears in its true perspective.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As the word, recurrence, indicates,\r\nwe may expect this principle of scriptural interpretation to involve <b>the\r\nrecord of an occurrence of an event and the repetition of the account. <\/b>A\r\nthing occurs and then, if it is repeated, it recurs. It is by repetition that\r\nwe learn things. We must have experience after experience in order to\r\nappreciate or to understand fully certain things. The adage that practice makes\r\nperfect is true. Advertisers realize the importance of this principle. An\r\nadvertisement inserted in a paper once is practically money lost. If it is\r\nrepeated at least three or four times, results begin to come. This is what\r\nadvertisers have told me, and I have tried and learned by experience that this\r\nis true. Godunderstands human psychology and knows that a thing must be\r\nrepeated time and time again in order to make the proper impression upon the\r\nhuman mind. It is therefore in accordance with this principle that Godhas\r\nadopted the principle of the law of recurrence.<br>\r\n<br>\r\nI might set forth this fundamental by calling attention to an artist who is\r\npainting the portrait of one who is posing for his likeness. After the artist\r\nhas properly arranged his lights and shades and after he has posed his subject\r\nto his liking, he can do in a very short time what he terms &quot;blocking out\r\nthe portrait.&quot; It is impossible for one to maintain the proper pose and\r\nthe correct attitude and expression of face for a long period of time. The\r\nartist, therefore, after he has posed a person properly, can very quickly\r\ntransfer the likeness to the canvas. But the mental strain upon the person\r\nposing cannot endure indefinitely. He therefore can maintain one pose only a\r\nvery short time. A second sitting is necessary. At this time the artist, after\r\nhaving posed his subject, will add new details that were not shown at the first\r\nsitting. He will likewise bring out more clearly certain features that he put\r\non the canvas at first. In somewhat the same way the prophets &quot;blocked out\r\nthe portrait&quot; at the first &quot;sitting.&quot; Then they went over the\r\nportrait at a subsequent sitting and added new details and brought out more\r\nclearly the things given at the first sitting. We must now examine the\r\nScriptures to learn the value of this principle and see its importance.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examination Of Examples Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Throughout the writings of the\r\nprophets we see this law recurring many, many times. But in this short study we\r\ncan only choose certain typical cases that will enable us to analyze the\r\nprinciple or principles that are involved so that we may be able to recognize\r\nthese basic truths in other cases and thus be better able to interpret the\r\nScriptures.<br>\r\n<br>\r\nTHE first example to which I wish to call attention is found in Isaiah,\r\nchapters 11 and 12. Before studying my analysis and explanation of these\r\nchapters, the reader should turn to his Bible and carefully read them. By doing\r\nthis, he will be better able to follow me as I interpret this passage. If he\r\ndoes this, he will be able very easily to learn the principles involved and\r\nwill be able by himself to interpret other passages involving these basic\r\ntruths.<br>\r\n<br>\r\nThe first ten verses of chapter 11 constitute the blocking out of the portrait.\r\nIn verses 1 and 2 we see a prediction of the first coming of Messiah when He\r\nenters the world by miraculous conception and virgin birth. Of course these two\r\nverses do not speak of the virgin birth, but simply speak of the Messiah and of\r\nHis coming into the world, comparing Him to a shoot that comes out of the stump\r\nof a tree and that develops into a tree bearing fruit. These verses are\r\nrecognized as a prediction of our God's first coming.<br>\r\n<br>\r\nVerses 3-5 speak of His being a judge, of His meting out justice and\r\nrighteousness to the poor of the earth, of His smiting the earth with the rod\r\nof His mouth, and of His slaying the wicked with the breath of His lips. When\r\nour God was here upon the earth the first time, He did not play the role of a\r\njudge. On the contrary, He was a messenger of good tidings of salvation. When\r\nHe returns to earth, however, He will take up the role of a judge and will\r\nestablish justice and righteousness in the earth. In view of these facts we\r\nknow that verses 3-5 constitute a prophecy concerning the second coming of our God.<br>\r\n<br>\r\nFollowing this prediction we see in verses 6-9 a prophecy concerning the\r\nlifting of the curse from the earth and of the especial results as it affects\r\nthe animal creation. Prior to man's disobedience the animals were peaceful.\r\nAfter the curse fell upon the world, they became vicious and bloodthirsty. When\r\nour God returns to earth to establish His reign of righteousness, He will\r\nremove the curse as we learn from other passages, and the animals will be\r\ngentle and will no longer have their vicious nature. Thus we know that verses\r\n6-9 are dealing with the second coming of our God, or the results of His return\r\nto earth.<br>\r\n<br>\r\nVerse 10 tells us of Jerusalem and of its being the beauty spot of the whole\r\nearth. Psalm 48 gives us a glowing description of glorified Jerusalem when our God\r\nreturns. Thus in these ten verses of Isaiah, chapter 11, we see the first\r\ncoming of our God, His return, the lifting of the curse, and His reigning in\r\nJerusalem, the glorified capital of the whole world.<br>\r\n<br>\r\nIn 11:11-12:6 Isaiah in this same sermon went back over part of this portrait\r\nthat had already been blocked out in 11:1-10. He did not touch up all of the\r\npicture by any means. On the contrary, he added new details as we shall\r\npresently see.<br>\r\n<br>\r\nIn verses 11:11,12 we see the regathering of Israel for her final establishment\r\nin the land of the fathers. According to this prediction God puts forth His\r\nhand again the second time to regather His people who are preserved from their\r\nworld-wide dispersion. God regathered Israel after the Babylonian captivity for\r\nthe first time. There can be only one more return of Israel to the land, which\r\nis the one here foretold. This regathering can be none other than that which is\r\nset forth in the vision of the valley of dry bones (Ezek., chap. 37). This\r\nregathering has already begun and will continue until it is completed at the\r\ntime of our God's return from heaven to establish His reign of righteousness.<br>\r\n<br>\r\nIn Isaiah 11:13,14 we find a prediction that the enmity and the jealousy that\r\nexisted between the kingdoms of Judah and Israel during the period of the\r\ndivided monarchy will vanish.<br>\r\n<br>\r\nIn verse 14 we see that, when Israel is gathered back into her land, trouble\r\nwill arise between the Jews on the one hand and the Philistines, the Edomites,\r\nthe Moabites, and the children of Ammon on the other. Disturbances between the Jews\r\nand the Arabs who have intermarried more or less with the descendants of the\r\nPhilistines, Edomites, Moabites, and Ammonites have been going on ever since\r\n1929. They will continue indefinitely to go on; but here is a promise that the\r\nJews will in the end be victorious in the struggle. In other words, verse 14 is\r\nbeing partially fulfilled at the present time.<br>\r\n<br>\r\nVerses 15 and 16 call attention to God's opening up a way for the Hebrews who\r\nwill be in Egypt to return to the land of their fathers. He will likewise open\r\nup the way through the Euphrates River for those Jews who will be in\r\nMesopotamia to return home. He will do this for them as He did for their\r\nancestors when He brought them out of the land of Egypt.<br>\r\n<br>\r\nChapter 12 tells of the blessedness and joy of the Hebrew people when they are\r\nrestored to their land and are in fellowship with God, which prophecy will be\r\nfulfilled in the Millennial Era.<br>\r\n<br>\r\nFrom this little survey of the contents of these two chapters we can see that\r\n11:11-12:6 constitutes an example of the law of recurrence. In Other words, in\r\nthese verses, the prophet added new details connected with the return of the God\r\nwhich he discussed in verses 3-10 of chapter 11. This whole prophecy would be\r\nthrown into confusion and would be unintelligible if one did not recognize this\r\nlaw of recurrence. Moreover, this Scripture would contradict other passages if\r\none does not recognize this law. A failure to note this principle would put the\r\nreturn mentioned in 11:11,12 after the Messiah has established His reign of\r\nrighteousness in Jerusalem. But we know from the vision of the valley of dry\r\nbones (Ezek., chap. 37) that this second restoration of the Jews begins and\r\ncontinues for some time in an orderly development. Furthermore, if we do not\r\nrecognize this law of recurrence, we would have the Jews fighting with the\r\nPhilistines, the Edomites, the Moabites, and the Ammonites during the\r\nmillennial reign of our God\u2014which thing is an absurdity. But, by recognizing\r\nthis law of recurrence, the prediction is indeed intelligible and has a very\r\ndefinite, specific meaning.<br>\r\n<br>\r\nANOTHER illustration of the law of recurrence may be found in the famous\r\npassage regarding Gog, the prince of Rosh, Meshech, and Tubal. (See Ezekiel,\r\nchapters 38 and 39.) Speaking in terms of the artist blocking out the portrait\r\nof his subject, I would say that in chapter 38, Ezekiel blocked out the\r\nportrait or picture at the first sitting. At the second sitting he filled in\r\nmore of the details as they are found in chapter 39. A failure to recognize an example\r\nof this principle as it applies in these two chapters throws the entire\r\nprophecy into confusion. Let us therefore look at these chapters in the light\r\nof this principle.<br>\r\n<br>\r\nIn Ezekiel 38:1-6 we see a prediction of the great &quot;northeastern\r\nconfederacy&quot; consisting of Russia, Persia, Ethiopia, Put, Germany, and\r\nTurkey. In verses 7-9 we learn that, after these powers secretly arm, they send\r\na great aerial armada into the blue which comes like a storm and covers the\r\nland of Palestine like a cloud. Thus the northeastern confederacy will send an\r\nairborne army to seize Palestine.<br>\r\n<br>\r\nIn verse 10-12 the motives for this invasion by the forces of Gog are set\r\nforth. Jews, a representative number, will be gathered back into the land of\r\ntheir fathers and will be living in unwalled villages, dwelling in peace and\r\nsecurity. They will have great wealth. Suddenly, without any warning, this\r\ngreat airborne army will descend upon the land and will have it in its grip. We\r\nhave every reason to believe that this will be one of the greatest, if not the\r\ngreatest, armies that ever takes to the air.<br>\r\n<br>\r\nIn verse 13 we see a second group of nations which I call the &quot;western\r\ndemocracies.&quot; In this alliance will be Sheba, Dedan, England, together\r\nwith all of the &quot;young lions thereof,&quot; the western democracies or the\r\nyounger nations of the world. When Palestine is thus invaded and seized, these\r\nwestern democracies will send a protest. That will be all that they will do.\r\nThis is seen in verse 13.<br>\r\n<br>\r\nIn verses 14-16 God shows that it is He who brings them into Palestine. They go\r\nthere prompted by their own lust for the spoil and wealth of the Jews. God\r\noverrules this base instinct to accomplish His plans and purposes. Gog, the\r\nfuture leader of Russia, is, according to verse 17 and 18, the one of whom God\r\nhas spoken through various prophets of old.<br>\r\n<br>\r\nWhen Palestine is thus seized by this airborne army and is held in the grip of\r\nthe enemy, God causes an earthquake in the land of Israel, which throws down\r\nthe mountains and fills the valleys. This quake will snuff out the life of the\r\nbulk of this airborne army. Those that are not killed by the initial shock will\r\nbe thrown into consternation and &quot;every man's sword shall be against his\r\nbrother.&quot; In a miraculous manner Godwill smite those still alive with pestilence\r\nand with blood. Following this He will rain down a cloudburst upon the land\r\nwhich will be accompanied by great hailstones, fire and brimstone. With all of\r\nthese strokes this mighty, innumerable host of invaders will be wiped out. Thus\r\nGog's armies will have met the Almighty and will be dashed into a Christless\r\ngrave.<br>\r\n<br>\r\nThus in chapter 38 Ezekiel blocks out his picture. Following the law of\r\nrecurrence, he supplies other details and completes his picture in chapter 39.\r\nTo this let us now give special attention. In verses 1-3 of this chapter God reiterates\r\nthe fact that He is the one who brings Gog with his forces into the land of\r\nPalestine. In verses 4 and 5, He tells that He will vanquish him in the holy\r\nland. But in verse 6 information is given which is not hinted at in chapter 38.\r\nIn this verse we are told that God, at the time He wipes out this mighty army\r\nin Palestine, will also rain down fire upon Magog, Russia. In 38:22 we see that\r\nGod rains down hailstones, fire, and brimstone upon the army in Palestine. But\r\nnothing is said about His raining fire and brimstone down upon the great\r\ncountry of Russia. In the second picture, however, we see that, this is true.\r\nNot only will God rain down fire upon Russia at that time, but He will also\r\nrain this fire down upon &quot;them that dwell securely in the isles.&quot; The\r\nword <i>isles<\/i> in this passage signifies nations, as we learn from many\r\nplaces. This oracle made against Gog in chapters 38 and 39 concerns itself with\r\ntelling of the complete defeat and overthrow of Gog and his cohorts. Their\r\nmilitary forces, as we have just seen, are destroyed in Palestine. The country\r\nsponsoring such a treacherous act, Russia, is likewise destroyed by a stroke of\r\ndivine judgment. Thus we can see that the prophecy is dealing with God's\r\nhurling His judgments against the forces of Gog. At the time of His entering\r\ninto judgment with him, He rains down fire upon them that are secure in the\r\nnations. In view of all of the facts and the sweep of this passage, we are safe\r\nin concluding that those who are in the isles of the sea and upon whom the fire\r\nis rained from heaven are those who are aiding and abetting Gog and his\r\nlieutenants in their lawless plan for world revolution. Or, in other words,\r\nthese upon whom the fire and brimstone rain and who are secure among the\r\nnations, are the fifth columnists of the Russian government. Thus, when the\r\ninvasion of Palestine comes, God, with a series of judgments, will wipe out\r\ncompletely the regime of Gog and his cohorts.<br>\r\n<br>\r\nIn verses 9 and 10 we see that, when Gog goes there with his armies and with\r\nuntold equipment, there will be sufficient wood gathered from the wreckage of\r\nhis weapons to furnish the natives of the land with firewood for seven years.\r\nThis is, to be taken literally. Seven months will be occupied in cleansing the\r\nland from the dead bodies of that innumerable host that will be wiped out by\r\nthe judgments of God. This is set forth in verses 11-16.<br>\r\n<br>\r\nWhen the armies of Gog are overthrown in Palestine, the birds of the heavens\r\nwill be invited to come and feast upon the carcasses of this army. This thought\r\nis presented in verse 17-20.<br>\r\n<br>\r\nThe overthrow of the armies of Gog when they invade Palestine occurs before the\r\nTribulation, as I show beyond a peradventure in my small volume entitled <i>When\r\nGog's Armies Meet the Almighty.<\/i> Thus, in chapter 38, the picture of this\r\nfuture invasion and of the end of this great army is blocked out in chapter 38.\r\nThe picture is touched up and completed in Ezekiel 39:1-16.<br>\r\n<br>\r\nBut this signal overthrow of the forces of Gog, before the Tribulation by\r\ndivine intervention is suggestive of the overthrow of the forces of the\r\nAntichrist at the end of the Tribulation, and of the inauguration of the\r\nkingdom of God when the Antichrist is overthrown. Thus in verses 17-29 the\r\nprophet goes from the discussion of the overthrow of Gog before the Tribulation\r\nto the overthrow of the Antichrist and the establishment of the kingdom of God\r\nupon the earth after the Tribulation. When these chapters are thus studied in\r\nthe light of the principle of the law of recurrence, they become very intelligible\r\nand most definite. Clarity of thought and perception is what is needed today in\r\nthe study of the prophetic word.<br>\r\n<br>\r\nI WISH to call attention to one more illustration of this law of recurrence,\r\nwhich is found in the Olivet Discourse as recorded in Matthew, chapters 24 and\r\n25. In terms of the illustration of painting a picture, I would say that our God\r\nblocked out His portrait in Matthew 24:1-31 at the first sitting. At the second\r\nsitting, He touched up and completed the picture as we see in 24:32-25:46. Unless\r\none recognizes an illustration of the law of recurrence in this passage, it is\r\nbut a jumble of predictions. But when one recognizes this fact, the prophecy\r\nbecomes very intelligible to him.<br>\r\n<br>\r\nLet us look at the facts which are presented in 24:1-31. In verses 1 and 2 Godmade\r\na prediction concerning the destruction of the Temple, which prophecy was\r\nfulfilled, as we know, in A.D. 70. In verse 3 the disciples asked Godtwo\r\nquestions: (1) When would the prophecy be fulfilled; (2) what would be <i>the<\/i>\r\nsign of two events, of His coming and of the consummation of the age. In view\r\nof the fact that there would be false Christs appearing from time to time, Christ\r\ndepicted them in verses 4 and 5. Then in verse 6, he warned the disciples\r\nagainst drawing hasty conclusions with reference to the end of the age when a\r\nwar would break forth; for He declared that, during the entire Christian\r\nDispensation, there would be wars and rumors of wars. Hence they were not to\r\nattach any prophetic significance to any of these. When, therefore, a war would\r\nbreak out, declared he, the end would not be yet; for &quot;nation shall rise\r\nagainst nation, and kingdom against kingdom; and there shall be famines and\r\nearthquakes in divers places. 8 But all these things are the beginning of\r\ntravail&quot; (vss. 7, 8). The wars and rumors of wars are local conflicts,\r\nwhich characterize the Christian Dispensation. &quot;Nation rising against\r\nnation and kingdom against kingdom&quot; of verse 7 is a prediction of a world\r\nwar. This language is a peculiar Hebrew idiom which appears in the Old\r\nTestament. When it is examined in the light of its context, it is seen to be a\r\nwar that affects all of the territory before the prophet's vision when he used\r\na like expression. Since Christ in the Olivet Discourse had a world outlook,\r\nHis use of this idiom could mean only a world war, that begins with one nation\r\nrising against another and other nations coming in until it becomes a global\r\nconflict. Such a world war attended by famines, and Luke adds pestilences, and\r\ngreat earthquakes constitutes, said Christ, the first birth pain\u2014the warning to\r\nthe world that the time to be delivered from the bondage of corruption into the\r\nliberty of the glory of the children of God is at hand. Thus verses 7 and 8\r\nforetell that <i>the<\/i> sign of the end of the age is a world war, attended by\r\nfamines, pestilences, and great earthquakes. Following this prediction is one\r\nconcerning the first half of the Tribulation, found in verses 9-14. In this\r\nperiod of travail iniquity will abound but the gospel is to be preached at that\r\ntime unto all the nations. When the full testimony will have been given, then\r\nthe end, the end of the age concerning which the Apostles asked, would come.<br>\r\n<br>\r\nThe &quot;abomination of desolation,&quot; according to verse 15, will be set\r\nup in the middle of the Tribulation. This abomination is nothing but an idol,\r\nthe image of the Antichrist, which will be set up in the middle of the\r\nTribulation, as we learn in Revelation, chapter 13. Matthew 24:15-28 is a\r\ndescription of the second half of the Tribulation.<br>\r\n<br>\r\nIn verses 29-31 we see that, at the conclusion of the Tribulation, there will\r\nbe a total blackout of the heavenly bodies. Then will appear the sign of the\r\nSon of man coming in heaven. At that time He will also gather up His elect from\r\nthe four corners of the earth. When He thus comes, He takes the world situation\r\nin hand and establishes His world-wide reign of righteousness.<br>\r\n<br>\r\nThus in Matthew 24:1-31 Christ has outlined the entire Christian Dispensation,\r\nbeginning with His day and taking us through the present era and the\r\nTribulation, which follows, and has taken us to His second coming. At this time\r\nHe, in the illustration of blocking out the picture, finishes that phase of the\r\nwork. Then, beginning with verse 32, He begins to fill in or add\r\ndetails\u2014emphasizing some things that He had mentioned before\u2014and to add new\r\nones. Thus in verses 32 and 33 He declared: &quot;Now from the fig tree learn\r\nher parable: when her branch is now become tender, and putteth forth its\r\nleaves, ye know that the summer is nigh; 33 even so ye also, when ye see all\r\nthese things, know ye that he is nigh, <i>even<\/i> at the doors.&quot; The fig\r\ntree means the fig tree. When its buds begin to become tender, and it begins to\r\nput forth, one knows that the summer is near. Now Christ said in the same\r\nmanner that the ones who see &quot;all these things&quot; can draw a conclusion\r\nwith reference to the nearness of His return. The words in the original\r\nrendered &quot;all these things&quot; are the very ones that He used in verse 8\r\nin the quotation: &quot;But all these things are the beginning of travail.&quot;\r\nThe &quot;all these things&quot; in verse 8 are none other than a world war,\r\nfamines, pestilences, and great earthquakes attending this global conflict.\r\nThus in verses 32 and 33 &quot;fig tree&quot; can be nothing but a fig tree.\r\nThere is nothing to indicate a departure from the literal meaning. We must,\r\ntherefore, understand God as referring to a literal fig tree. The people who\r\nare living when the fig tree begins to put forth its leaves and to bud know\r\nthat summer is close at hand. Christ said that, in the same way, the one who\r\nsees &quot;all these things,&quot; a global conflict attended by famines,\r\npestilences, and great earthquakes in divers places, can know that His coming\r\nis close at hand. How close? The answer is: &quot;Verily, I say unto you, This\r\ngeneration shall not pass away, till all these things be accomplished.&quot;\r\nWas He speaking of the generation that would be dying off when the global\r\nconflict would break forth upon the world? Certainly that would not have any\r\nmeaning. Neither was He talking about the generation that had spent half of its\r\nlife. All the facts of the context demand that we understand this to be the\r\ngeneration that was rising and that was old enough to look at the prophecy,\r\nthen to examine current events, and to identify the raging conflict as the one\r\nforetold by God. Thus the generation that was old enough at the time of the\r\nfirst global conflict, 1914-1918, was the one of which He was speaking in verse\r\n34. From this fact we see that Christin verses 32 and 33 was talking about\r\nWorld War I. Here He adds a detail to His picture, that He omitted in verses 7\r\nand 8. This is a very important bit of information.<br>\r\n<br>\r\nIn verses 36-39 Christ told us that the same conditions will develop prior to\r\nthe Tribulation, about which He spoke in verses 9-28, as existed in the days of\r\nNoah immediately before the catastrophe of the Flood. In those days, prior to\r\nthe Flood, men were eating and drinking, marrying and giving in marriage,\r\nbuying and selling, until the very day that Noah entered the ark. The Flood\r\ncame and destroyed all of that godless generation. God says that those times\r\nwill be duplicated immediately before the Tribulation. Thus there is no promise\r\nin the Scriptures of a great revival prior to the Tribulation. The judgments of\r\nthe Tribulation will come suddenly upon the world, and the bulk of the people\r\nupon the earth will be swept away by that titanic catastrophe. Prior to the\r\nbursting forth of the Tribulation upon the world, two men will be in a field;\r\none will be taken and one left (vs. 40). Two women will be grinding at a mill;\r\none will be taken and one left (41). The disciples therefore are urged to watch\r\nfor they know not on what day Christ will return. From the entire drift of the\r\nthought it is clear that Christ here was speaking of the rapture of the saints,\r\nwhen He descends from the heavens to the air to raise the dead in Christ and to\r\ncatch up the living saints. He continues to speak of this great event down\r\nthrough verse 44. In verses 45-51 He speaks of the faithful and the unfaithful\r\nservants. In 25:1-13 He describes those who are in the kingdom of heaven. A\r\nstudy of the parables of the thirteenth chapter of Matthew shows what Christ\r\nmeant by the kingdom of heaven and who are in it. Now all of those who are in\r\nthe kingdom of heaven fall into two groups\u2014the saved and the lost. The saved\r\nare, in the Parable of the Ten Virgins, represented by wise virgins. The second\r\ngroup, the lost, are represented by the five foolish virgins. In 25:14-30 Christ\r\nspoke of rewarding those who are in the kingdom of heaven. The man receiving\r\nthe five talents gained five others and was rewarded accordingly. The one who\r\nreceived two talents gained with them two others and was likewise rewarded. But\r\nthe one who received one talent buried it and did nothing about it. He was cast\r\ninto outer darkness where there will be weeping and gnashing of teeth. This one\r\nrepresents the man who is in the kingdom of heaven, but is unsaved and does not\r\nuse the talent that is given to him.<br>\r\n<br>\r\nFrom this survey of 24:32-25:30 it is evident that Christ was talking about the\r\nrapture and things connected with that glorious event. But with 25:31 He left a\r\ndiscussion of the rapture and went to the end of the Tribulation and spoke\r\nabout His glorious coming. Thus between verses 30 and 31 the seven years of the\r\nTribulation intervene. The relation between 24:32-25:31 and the block of\r\nScripture consisting of 25:31-46 is an illustration of the law of double\r\nreference, which we studied in last month's meditation.<br>\r\n<br>\r\nBy anyone's carefully studying the law of recurrence and the illustrations\r\ndiscussed in this article, he can soon learn to recognize an example of this\r\nmost important law.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>PARONOMASIA OR A PLAY ON WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE BIBLE is the revelation of God put in human language. God not only gave the\r\nthought, but also chose the words by which the disclosure was to be conveyed to\r\nman. In giving His Word He used the language of the people to whom He spoke. In\r\nall languages there are <i>literal<\/i> terms and figurative expressions. There\r\nare all types of figures of speech and metaphorical language. Unless a person\r\nrealizes this fact, he will run into difficulty in interpreting the Scriptures.\r\nMoreover, the student must be familiar with the various figures of speech. One\r\nof the least known and yet one of the most important figures occurring in the\r\nScriptures is that of paronomasia or a play on words and ideas. Since it occurs\r\nso very, very frequently, and since in many instances the entire point in a\r\npassage is bound up in an understanding of this figure, it is of the utmost\r\nimportance that the Bible student should familiarize himself with it in order\r\nthat he might follow the thought of the Scriptures as they are making their\r\nrevelation known to him.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           What\r\nIs Paronomasia?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As stated in the heading of this\r\nstudy, <b>paronomasia is a play on words or ideas.<\/b> This term is from the\r\nGreek and is a combination of a preposition and a noun, the former primarily\r\nmeaning <i>beside;<\/i> the latter indicating to name or to give a name to.\r\nLaying aside the rigidity of the etymology of the term, we would say that <b>paronomasia\r\nconsists of our laying down beside one word or idea that has been used\u2014a\r\nsimilar one with a little variation or change.<\/b> The point or force of the\r\nword or idea thus employed is contingent upon our understanding of the word or\r\nidea upon which it is a pun.<br>\r\n<br>\r\nAn illustration, however, is worth many definitions and words. Everyone of us\r\nis familiar with the fact that frequently a parent has spoken to a child, who\r\nhas taken a serious matter lightly and laughingly, saying: &quot;You will be\r\nlaughing on the other side of your face (or mouth).&quot; No explanation of\r\nwhat is meant is needed. The child is not considering the seriousness of the\r\nmatter in hand; but, on the contrary he is laughing about it. The warning is\r\ngiven in terms of what is being done, namely, laughing. But the parent does not\r\nsuggest that the child actually will be laughing; he simply means that he will\r\nbe crying; but he speaks of what the child will be doing in terms of what he is\r\ndoing at the time of the reprimand. In scores upon scores of passages throughout\r\nthe Word we find this same usage of language. It must therefore be recognized\r\nin order to understand what is meant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examples Of Paronomasia<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In this discussion we shall\r\nnotice only a few examples of this usage, the first of which is Amos 8:1,2:\r\n&quot;Thus God showed me: and behold, a basket of summer fruit. 2 And he said,\r\nAmos, what seest thou? And I said, A basket of summer fruit. Then said Jehovah\r\nunto me, The end is come upon my people Israel; I will not again pass by them\r\nany more.&quot; God showed the prophet, in vision, a basket of summer fruit.\r\nThe word rendered &quot;summer fruit&quot; is the Hebrew word, <i>kayits,<\/i>\r\nwhen transliterated. To the prophet's answer God said: &quot;The end is come\r\nupon my people Israel.&quot; The word rendered &quot;the end,&quot; when\r\ntransliterated, is <i>kets.<\/i> The radicals of each word are the same, with\r\nthe exception of the &quot;y&quot;. But in Hebrew they appear very much alike.\r\nThere is a play, not upon the idea, but upon the words, which were so very\r\nsimilar that the general impression made upon the prophet's mind was indelible.\r\nThus when anyone who had listened to the oracle saw a basket of summer fruit,\r\nhe would automatically think of the oracle that it indicated the end that would\r\ncome upon the people of Israel.<br>\r\n<br>\r\nANOTHER example of paronomasia is found in Micah, which reads as follows:\r\n&quot;Woe to them that devise iniquity and work evil upon their beds! when the\r\nmorning is light, they practice it, because it is in the power of their hand. 2\r\nAnd they covet fields, and seize them; and houses, and take them away: and they\r\noppress a man and his house, even a man and his heritage. 3 Therefore thus\r\nsaith Jehovah: Behold, against this family do I devise an evil, from which ye\r\nshall not remove your necks, neither shall ye walk haughtily; for it is an evil\r\ntime.&quot; (Micah 2:1-3).<br>\r\n<br>\r\nThe prophet spoke, or rather pronounced, a woe against those who devised\r\niniquity and worked evil upon their beds, when they were lying in the quietude\r\nof the night. But when the day arose, they would put into execution their\r\ndiabolical plans. They were covetous people who would take advantage of others\r\nand oppress them in any and every way possible. To them, therefore, God gave\r\nthe following warning: &quot;Behold, against this family do I devise an evil,\r\nfrom which ye shall not remove your necks, neither shall ye walk haughtily; for\r\nit is an evil time.&quot;<br>\r\n<br>\r\nThese people would plot against innocent helpless ones, scheming how they could\r\nrob people by every method and device possible. They planned what was indeed\r\noutright wickedness and sin. Against them, therefore, God hurled the threat\r\nthat He would likewise devise an evil against them. He would do some planning\r\nand plotting. He, by His omniscience, could out-plan and out-maneuver them. In\r\ndoing so, He would bring calamity upon them. Since the Almighty is a holy God\r\nand is not tempted of evil, that is, <i>moral wrong,<\/i> we can see that the\r\nword &quot;evil&quot; is used in a different sense. The word rendered\r\n&quot;evil&quot; in the Old Testament very frequently indicates calamity. As an\r\nexample of this meaning note the following passage: &quot;I [Jehovah] form the\r\nlight, and create darkness; I make peace, and create evil [calamity]; I am\r\nJehovah, that doeth all these things.&quot; In this passage we see, then, when\r\nwe view all the facts, that God is threatening punishment to the evildoers who\r\nwere plotting iniquitous acts against their fellowmen. God plans the evil, that\r\nis, the punishment, that He must as a holy and just God bring as retribution\r\nupon people for their sins. Be not deceived; God is not mocked; for that which\r\na man sows, he shall also reap. Man should ever remember that his sin will find\r\nhim out.<br>\r\n<br>\r\nAS another example of paronomasia, let us notice the following passage:\r\n&quot;But ye that forsake Jehovah, that forget my holy mountain, that prepare a\r\ntable for Fortune, and that fill up mingled wine unto Destiny; 12 I will\r\ndestine you to the sword, and ye shall all bow down to the slaughter; because\r\nwhen I called, ye did not answer; when I spake, ye did not hear; but ye did\r\nthat which was evil in mine eyes, and chose that wherein I delighted not&quot;\r\n(Isa. 65:11,12). In order to understand this passage, one must recognize the\r\nfact that, according to the prophetic word, after the church is gone\u2014removed\r\nfrom the earth by the rapture\u2014paganism will spread like a prairie fire all over\r\nthe world. Men of every nation and tribe will resort to gross idolatry. That\r\nthey will do this is evident from such a passage as Revelation 9:20,21:\r\n&quot;And the rest of mankind, who were not killed with these plagues, repented\r\nnot of the work of their hands, that they should not worship demons, and the\r\nidols of gold, and of silver, and of brass, and of stone, and of wood; which\r\ncan neither see, nor hear, nor walk: 21 and they repented not of their murders,\r\nnor of their sorceries, nor of their fornication, nor of their thefts.&quot;\r\nThere are a number of passages in the Old Testament that foretell the same\r\nthing. We see therefore that men will actually revert to gross idolatrous\r\npaganism in the Tribulation Period.<br>\r\n<br>\r\nIn Israel idolatry will spring forth at that future time. Isaiah, therefore,\r\nassumed, in the passage under consideration, this flood tide of paganism. There\r\nare two idols that are mentioned in Isaiah 65:11, Fortune and Destiny. The word\r\nrendered &quot;Destiny&quot; in the original is <i>Meni.<\/i> This is the name\r\nof the Babylonian goddess that corresponded to the Venus of the Roman pantheon.\r\nHaving accused the people of filling up mingled wine unto Destiny, that is,\r\nMeni, the prophet then used the word which when transliterated into the\r\nEnglish, is spelled <i>Manithi<\/i> and which means <i>to appoint, toallot to,\r\nor to destine.<\/i> Thus the prophet chose that verb the simple form of which is\r\nManan, which corresponded most nearly to the name of this Babylonian goddess,\r\nwhich meant to appoint or to allot to, and which, in this case, indicates to\r\ndestine to. He therefore said that God would &quot;destine you to the\r\nsword,&quot; since they had engaged in the worship of this goddess.<br>\r\n<br>\r\nANOTHER most important case of paronomasia is found in Daniel, chapter 9. It\r\nappears in verse 24 in the statement, &quot;Seventy weeks are decreed upon thy\r\npeople and upon thy holy city, to finish transgression, and to make an end of\r\nsins, and to make reconciliation for iniquity, and to bring in everlasting\r\nrighteousness, and to seal up vision and prophecy, and to anoint the most holy.&quot;\r\nWhat is the meaning of the expression &quot;seventy weeks&quot;? Literally it\r\nis &quot;seventy sevens.&quot; To translate the second word by our English\r\nword, weeks, was a most unfortunate rendition. Our English word, week, has a\r\nspecific, definite meaning of <i>seven days.<\/i> This is not true with\r\nreference to the original Hebrew term. It simply meant <i>seven.<\/i> If one,\r\nspeaking in Hebrew and using the language as Daniel did, should be talking\r\nabout trees and wanted to let us know that he had seen only seven trees, he\r\nwould use the same word which the angel Gabriel employed in this verse. On the\r\nother hand, if he were speaking of men and wished to indicate that there were\r\nseven, he would use the same word. Moreover, if he were talking of chickens and\r\nwanted to tell us that there were seven of these fowls, he would use the same\r\nword. Thus the term indicates only the number <i>seven<\/i> in the Hebrew.<br>\r\n<br>\r\nWhat, then, did the angel Gabriel mean by affirming to Daniel that there were\r\nseventy sevens decreed upon the people of Israel and upon the Holy City? This\r\nquery can be answered only by looking at the entire context in chapter 9. The\r\nkey to the proper understanding of this passage is to be found in the first two\r\nverses, which read as follows: 1 &quot;In the first year of Darius the son of\r\nAhasuerus, of the seed of the Medes, who was made king over the realm of the\r\nChaldeans, 2 in the first year of his reign I, Daniel, understood by the books\r\nthe number of the years whereof the word of Jehovah came to Jeremiah the\r\nprophet, for the accomplishing of the desolations of Jerusalem, even seventy\r\nyears.&quot; Daniel in these verses informs us that he understood by the books\r\nthe number of the years whereof God spoke to Jeremiah regarding the\r\naccomplishment of the desolations of Jerusalem. From this statement it is clear\r\nthat Daniel was studying the book of Jeremiah, who foretold the Babylonian\r\nsiege and the consequent Exile, and other books that threw light upon this\r\nprediction. One naturally and immediately thinks of the Books of Kings and\r\nChronicles, which record the causes of the downfall of the Hebrew monarchy and\r\nthe actual collapse of Jewish resistance, together with the Babylonian\r\ncaptivity. Those books gave the historical account of the fall of the Jewish\r\nmonarchy. In the light of the historical records and significance of the word,\r\nyear, in those works, and also in the light of Jeremiah's prediction that the\r\nBabylonian captivity would continue for seventy years, Daniel naturally\r\nunderstood the years for the Exile to be seventy of the ordinary solar\r\nyears\u2014the years mentioned in those books.<br>\r\n<br>\r\nIn Daniel 9:1 we see that the prophet was studying Jeremiah's works in the\r\nfirst year of Darius, the son of Ahasuerus, of the seed of the Medes. This year\r\nwas the sixty-eighth of the seventy years of Babylonian captivity. Believing\r\nthe word of Jeremiah to be the very Word of God and trusting God to say what He\r\nmeant and to mean what He said, Daniel believed that the Exile would be\r\ncompleted within two years. In this he was correct.<br>\r\n<br>\r\nThe prediction that the captivity would last for seventy years is found in\r\nJeremiah, chapters 25 and 29. I invite the reader to turn to these scriptures\r\nin his Bible and to study them carefully. I shall, however, quote only from the\r\nlatter. &quot;For thus saith Jehovah, After seventy years are accomplished for\r\nBabylon, I will visit you, and perform my good word toward you, in causing you\r\nto return to this place. 11 For I know the thoughts that I think toward you,\r\nsaith Jehovah, thoughts of peace, and not of evil, to give you hope in your\r\nlatter end. 12 And ye shall call upon me, and ye shall go and pray unto me, and\r\nI will hearken unto you. 13 And ye shall seek me, and find me, when ye shall\r\nsearch for me with all your heart. 14 And I will be found of you, saith\r\nJehovah, and I will turn again your captivity, and I will gather you from all\r\nthe nations, and from all the places whither I have driven you, saith Jehovah;\r\nand I will bring you again unto the place whence I caused you to be carried\r\naway captive&quot; (Jer. 29:10-14).<br>\r\n<br>\r\nNote the fact that, in verse 10 of this quotation God says that, at the end of\r\nthe seventy years, He would bring back the people to the land of the fathers.\r\nIn verse 11 the prophet shows that this is necessary in order for God to carry\r\nout His plans and purposes regarding Israel which reach out into the distant\r\nfuture\u2014&quot;to give you hope in your latter end.&quot; Thus verse 11 drops the\r\nsubject of the Babylonian captivity and the restoration from the same and darts\r\nout into the future to the latter end. Still having his attention focused on\r\nthe end of this age, the prophet continued the prediction. &quot;And ye shall\r\ncall upon me, and ye shall go and pray unto me, and I will hearken unto you. 13\r\nAnd ye shall seek me, and find me, when ye shall search for me with all your\r\nheart. 14 And I will be found of you, saith Jehovah, and I will turn again your\r\ncaptivity, and I will gather you from all nations, and from all the places\r\nwhither I have driven you, saith Jehovah ...&quot; Observe the fact that in\r\nverse 10, in speaking of the restoration from Babylon, he simply said that God\r\nwould cause them &quot;to return to this place&quot;\u2014Palestine. But with\r\nreference to the other regathering of Israel and her being restored to her\r\nland, in the latter end, God declared, &quot;I will turn again your captivity,\r\nand I will gather you from all the nations ...&quot; Here the word\r\n&quot;again&quot; is inserted, indicating that this is another restoration, a\r\nsecond one. This is in perfect accord with Isaiah 11:11 where God promised to\r\nput forth His hand again the second time to regather Israel from her world-wide\r\ndispersion. Thus it becomes evident to every close student of the Word that\r\nthere is a blending of the predictions concerning the two restorations of\r\nIsrael to her own land\u2014the first from Babylonian captivity; the second from her\r\nworld-wide dispersion. Only the very close Bible student will catch this most\r\nimportant point.<br>\r\n<br>\r\nSince <\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Daniel\r\nwas studying the Book of Jeremiah, and since the seventy years of desolations\r\nof Jerusalem are mentioned in these two chapters, we know that he was studying\r\nJeremiah, chapter 29. In his perusal of this passage it is quite evident from\r\nwhat the angel Gabriel said that Daniel did not see the fine point of there\r\nbeing two restorations of Israel to her own land but expected the final and\r\ncomplete restoration after the Babylonian captivity. That Daniel did arrive at\r\nthis conclusion is reflected in Gabriel's statement to him, as he (Daniel) had\r\ninformed us: &quot;And he instructed me, and talked with me, and said, 0\r\nDaniel, I am now come forth to give thee wisdom and understanding. 23 At the\r\nbeginning of thy supplications the commandment went forth, and I am come to\r\ntell thee; for thou art greatly beloved: therefore consider the matter, and\r\nunderstand the vision&quot; (Dan. 9:22,23). Daniel needed instruction. For that\r\nreason <span style='color:black'>God<\/span>sent Gabriel to the prophet, who\r\ndeclared that he had been sent to him &quot;to give thee [Daniel] wisdom and\r\nunderstanding.&quot; Gabriel felt the necessity of warning the prophet not to\r\ndismiss the issue, but to open his heart and to receive the instruction which\r\nGabriel was giving him. From these facts it is very evident that Daniel did not\r\nunderstand thoroughly the message of Jeremiah.<br>\r\n<br>\r\nThe prophets, when the Spirit of God was upon them, were infallibly inspired\r\nand could not and did not make any mistakes. But the Spirit of God was not upon\r\nthe prophets all the time. The Spirit came on various occasions. Usually the\r\nprophets date the time of their reception of a message from God. When the\r\nSpirit was not thus upon them and inspiring them, they could make mistakes, as\r\nNathan the prophet did in his advising David to build a temple to <span\r\nstyle='color:black'>God<\/span>. After he had thus encouraged the king, Nathan\r\nwas forced by <span style='color:black'>God<\/span>to go and correct his mistake\r\n(II Sam., chap. 7).<br>\r\n<br>\r\nWe can gather from the prediction in Daniel 9:24 the mistake that Daniel made.\r\nHe concluded that the six things mentioned in Daniel 9:24 would be fulfilled at\r\nthe end of the Babylonian captivity\u2014within two years of the time. That the\r\nreader might see the mistake that Daniel made, I quote this verse again:\r\n&quot;Seventy weeks are decreed upon thy people and upon thy holy city, to\r\nfinish transgression, and to make an end of sins, and to make reconciliation\r\nfor iniquity, and to bring in everlasting righteousness, and to seal up vision\r\nand prophecy, and to anoint the most holy.&quot; Instead of these six things\r\nbeing fulfilled at the end of that first period of seventy years of the\r\nBabylonian captivity, as the prophet had thought, Gabriel said that there were <i>seventy\r\nsevens<\/i> decreed upon the Jewish people and upon Jerusalem for the bringing\r\nin of millennial conditions.<br>\r\n<br>\r\nGabriel said that there were seventy sevens (not seventy weeks of days) decreed\r\nupon Israel and Jerusalem. Seventy sevens of what? Of the thing about which\r\nDaniel had been reading and studying. As we have already seen, he had been\r\nreading about and thinking of literal years, regular solar years, consisting of\r\nthe four seasons\u2014years such as are recorded in the historical portions of the\r\nScriptures. The angel Gabriel therefore said to Daniel that, instead of the\r\nMillennium's coming at the end of that first period of seventy years, there\r\nwould be <i>seventy times seven years<\/i> before that vision would become\r\nreality.<br>\r\n<br>\r\nThus we see that the Exile lasted for seventy times one year, or seventy years.\r\nBut there must pass seventy times seven years before the establishment of this\r\nreign of righteousness upon the earth.<br>\r\n<br>\r\nIn view of all the facts we see that the expression, seventy times seven, is an\r\nillustration of the principle of paronomasia. The recognition of this fact\r\ngives us the keynote to the proper understanding of the passage. A failure to\r\nrecognize that this is a case of paronomasia throws the entire passage into\r\nconfusion. As a result, many wild and weird guesses and interpretations have\r\nbeen imposed upon Daniel, chapter 9. In fact, a certain system of a\r\nchronological prophetic outline is based upon the conclusion, drawn from this\r\npassage, by many who fail to see that this is a plain and evident case of a\r\nplay upon words.<br>\r\n<br>\r\nFor a full and complete discussion of the prophecy of Daniel, chapter 9, see\r\neither my volume, <i>Messiah: His First Coming Scheduled,<\/i> or <i>The Seventy\r\nWeeks of Daniel.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART II<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nSTILL another important instance of paronomasia is found in Daniel 11:38 in the\r\nexpression &quot;the god of fortresses&quot; found in the sentence: &quot;But\r\nin his place shall he honor the god of fortresses; and a god whom his fathers\r\nknew not shall he honor with gold, and silver, and with precious stones and\r\npleasant things.&quot;<br>\r\n<br>\r\nIn order to understand this marvelous prediction concerning the willful king of\r\nthe time of the end, it is necessary for one to see this specific prophecy in\r\nthe light of the entire context. Daniel, chapters 10, 11, and 12, constitute\r\none complete oracle. In Daniel 11:2-4 we have a rapid survey of the\r\nMedo-Persian Empire which was brought to an end by the Greek Empire under\r\nAlexander the Great. The collapse and division of Alexander's empire among his\r\nfour generals is likewise foreshadowed in verse 4. In verses 5-19 is a very\r\nrapid survey of the conflict that raged between the Greco-Syrian Empire under\r\nthe Seleucid kings and the Greco-Egyptian kings of the Ptolemaic line in Egypt.\r\nThe former king is called &quot;the king of the north,&quot; whereas the latter\r\none is called &quot;the king of the south.&quot; Thus in these verses appears a\r\nsurvey of the struggle between Egypt and Syria, down to the time of the father\r\nof Antiochus Epiphanes of the Greco-Syrian kingdom. In verse 21 we see\r\nAntiochus Epiphanes, the great persecutor of the Jews. A description of the war\r\nbetween Antiochus and the Maccabees is set forth in verses 21-35. But in verses\r\n31-35 there begin to appear little glimpses of conditions that will exist in Israel\r\nin the end time. Thus in these last verses there is a blending of the immediate\r\nfuture with the far distant period of the end time. This is a very reasonable\r\nthing, because a situation similar to that of the Maccabean Period will exist\r\nin the end time.<br>\r\n<br>\r\nBut when we come to Daniel 11:36, we are in the midst of the Tribulation\r\nPeriod. The reason for my saying this is that the things which this willful\r\nking will do are described by John in Revelation, chapter 13, as occurring in\r\nthe middle of the Tribulation.<br>\r\n<br>\r\nBUT let us look at the immediate text: &quot;36 And the king shall do according\r\nto his will; and he shall exalt himself, and magnify himself above every god,\r\nand shall speak marvelous things against the God of gods; and he shall prosper\r\ntill the indignation be accomplished; for that which is determined shall be\r\ndone. 37 Neither shall he regard the gods of his fathers, nor the desire of\r\nwomen, nor regard any god; for he shall magnify himself above all. 38 But in\r\nhis place shall he honor the god of fortresses; and a god whom his fathers knew\r\nnot shall he honor with gold, and silver, and with precious stones and pleasant\r\nthings. 39 And he shall deal with the strongest fortresses by the help of a\r\nforeign god: whosoever acknowledgeth him he will increase with glory; and he\r\nshall cause them to rule over many, and shall divide the land for a price&quot;\r\n(Dan. 11:36-39).<br>\r\n<br>\r\nHere is a determined king who does according to his will. He exalts himself and\r\nmagnifies himself above every god, he speaks horrible things against the God of\r\ngods, Jehovah, the true God, and prospers in his designs to the close of the\r\nperiod of indignation. This information we gather from verse 36. In the\r\nfollowing verse Daniel gives us more explicit information. He disregards the\r\ngods of his fathers. This raises the question as to the nationality of this\r\ngreat king. From Daniel, chapter 7, we know that the prince who will rule the\r\nworld empire of the end time is none other than a person of Roman extraction.\r\nThis fact is reflected in the statement that the people of the coming prince\r\nshall, according to Daniel, destroy the city and the sanctuary. This is a\r\nprediction that was fulfilled by the Roman conquest and overthrow of the Jewish\r\ncommonwealth in A.D. 70. The people who overthrew the Jewish nation were the\r\nRomans. Daniel tells us that these who overthrow the Jewish commonwealth are\r\nthe people of this future coming prince. Since the Romans did that, we know\r\nthat the future world ruler is to be of Roman extraction. Then the gods of his\r\nfathers are none other than the gods of the Romans. The next statement that is\r\nmade is that he does not regard &quot;the desire of women.&quot; For the moment\r\nlet us pass by this expression to the next one: &quot;neither does he regard\r\nany god; for he shall magnify himself above all&quot;\u2014that is, above all gods.\r\nThis passage presupposes the springing up of idolatry all over the world in the\r\ntime of the Tribulation. Thus there will come back into existence the old Roman\r\ngods, the old Norse gods, the Teutonic gods, the gods of the Greeks; in fact,\r\nthe world will be engulfed by idolatry, as we have already seen in other\r\ndiscussions appearing in this magazine. This condition will continue throughout\r\nthe first half of the great Tribulation Period. But in the middle of the\r\nTribulation, as we learn from Revelation, chapter 13, this world dictator will\r\ndemand the worship of all people. He will oppose all idolatry and Christianity\r\nas it will be preached by the 144,000 Jewish evangelists during the first half\r\nof the Tribulation. He will have an image of himself set up in Jerusalem in the\r\nJewish Temple. At the unveiling of that image, it will be given by Satan the\r\npower to speak and will perform miracles, even causing fire to descend out of\r\nheaven to earth in the sight of men. Doubtless the ceremonies in connection\r\nwith the unveiling of this image will be sent by television and by radio to the\r\nentire world. In this manner the population of the world will probably witness\r\nthe great demonstration of satanic power that will be enacted at that time\u2014at\r\nthe time that this willful king opposes the Roman gods and exalts himself above\r\nall gods.<br>\r\n<br>\r\nBUT what is meant by the expression in Daniel 11:37, &quot;the desire of\r\nwomen&quot;? The verse is dealing with the gods that are worshiped in the\r\nTribulation. The first phrase, as we have already seen, refers to the Roman\r\ngods. The last term signifies the gods of all other nations. But between these\r\nphrases is &quot;the desire of women.&quot; Since it is thus sandwiched between\r\nthese two expressions referring to the various gods of the nations, the\r\nimplication is that it likewise refers to a god. What then does this\r\nexpression, desire of women, mean in Jewish thought? We learn that it was the\r\ndesire of the Jewish women to become the mother of the Messiah. Thus the\r\nMessiah, then, is probably &quot;the desire of women,&quot; of the Jewish\r\nwomen. When we study messianic prophecy, we see that He is God in human form\r\nwho enters the world by miraculous conception and virgin birth. He is truly a\r\nman and at the same time He is God\u2014not God <i>and<\/i> man (a monstrosity), but\r\nthe God-man. See such passages as Isaiah 7:14, 9:6; John 1:1-18, Philippians\r\n2:5-11, and Hebrews, chapters 1 and 2.<br>\r\n<br>\r\nWhen we recognize that &quot;the desire of women&quot; refers to the\r\ndivine-human Messiah, and when we see that this willful king is opposed to all\r\ngods and equally to this one, &quot;desire of women,&quot; we see that he is\r\nlikewise opposed to Christ. Thus this passage shows that though the church is\r\nremoved from the earth before the Tribulation, Christ will be preached and\r\nChristianity will continue to exist during the Tribulation. As suggested above,\r\nthe banner of Prince Immanuel that the ascending church drops as it wends its\r\nway to meet Godin the air is picked up by the 144,000 Jewish evangelists, who\r\naccept the message which we are now giving to Israel, who rush forth into the\r\nbreach that has been left by the departing church and go forward into battle,\r\npressing the claims of Christ upon the world. These evangelists bring about the\r\nworld's greatest revival, in which multiplied millions and hundreds of millions\r\nof souls will accept Christ Christ and wash their robes and make them white in\r\nthe blood of the Lamb.<br>\r\n<br>\r\nThus we see from this Old Testament prophecy how the willful king will make a\r\ndetermined stand against the true God, against Christ, and also against the\r\nidolatry which will at that time have swept over the world.<br>\r\n<br>\r\nFURTHER information regarding his activity is given us in verse 38, which is as\r\nfollows: &quot;But in his place shall he honor the god of fortresses; and a god\r\nwhom his fathers knew not shall he honor with gold, and silver, and with\r\nprecious stones and pleasant things.&quot;<br>\r\n<br>\r\nAlthough we have been told in verses 36 and 37 that this willful king, the\r\nworld dictator, will magnify himself above every god and oppose every thought\r\nof a Divine Being, yet in verse 38 we are told that &quot;in his place [mar. <i>office<\/i>]\r\nshall he honor the god of fortresses; and a god whom his fathers knew not shall\r\nhe honor with gold ...&quot; Since he puts himself above every god, and since\r\nhe opposes the very thought of the existence of any god, the expression <i>the\r\ngod of fortresses<\/i> cannot refer to an idol or god. This fact shows that our\r\nterm is not to be taken literally, but rather metaphorically. What figure is\r\nthis? There is but one answer\u2014paronomasia. In other words, Daniel speaks of\r\nforce, power, and military equipment to which this willful king gives all of\r\nhis attention in terms of the topic of the conversation. Since he has been\r\nspeaking of gods whom this dictator opposes, and since he uses the expression,\r\n&quot;the god of fortresses,&quot; we know that this term simply speaks of the\r\ncreation on the part of the world dictator of a great military force with which\r\nhe intends to conquer the world and bring it under his power and control. Thus\r\nthe great and unparalleled military force which he creates and marshals proves\r\nto be his god\u2014the object of his devotion and the thing upon which he depends\r\nfor the carrying out of his plans of world conquest and subjection. Hitler\r\nbuilt up the greatest war machine that the world thus far has ever seen. He\r\nground down the German people, taking their &quot;gold, and silver, ...\r\nprecious stones and pleasant things,&quot; and poured all of this into the\r\ncreation of his god\u2014the German armed forces. Just what Hitler did in this\r\nrespect, the world dictator will do on a much larger scale.<br>\r\n<br>\r\nFrom the following verse we see this willful king, the Anti-christ, as he\r\nlaunches his war of aggression against the ten dictators who are represented by\r\nthe ten toes of the image vision of Daniel, chapter 2, and the ten horns of the\r\nfourth beast of Daniel, chapter 7. &quot;And he shall deal with the strongest\r\nfortresses by the help of a foreign god: whosoever acknowledgeth <i>him<\/i> he\r\nwill increase with glory; and he shall cause them to rule over many, and shall\r\ndivide the land for a price&quot; (11:39).<br>\r\n<br>\r\nFrom Daniel, chapter 7, we see that the world will be headed up in the end of\r\nthis age into a colossal political octopus, a world government (vs. 23). Then\r\nit will, as indicated by verse 24, fall to pieces, splitting into ten\r\ndivisions. Over each of these sections will arise a dictator. Following their\r\nappearance, will come up the final dictator, or willful king, who will\r\ngradually ingratiate himself, by his flatteries, into the favor of these\r\ndictators. Thus he will cooperate with them and finally enter into a covenant\r\nwith the Jews for a period of seven years. When this treaty is signed, the\r\nTribulation begins. During the first half of the Tribulation, there does not\r\nappear to be any friction between these dictators and the willful king. He\r\nseems to work, however, in an underhanded way, manipulating the affairs of all,\r\nand causing great powers to gravitate into his own hands. Finally, when he will\r\nhave created his &quot;god of fortresses&quot;\u2014his war machine\u2014he launches his\r\npower against the strongest fortresses\u2014those of the ten kings who have brought\r\nhim to power. In other words, this is a clear prediction that this willful king\r\nwill launch his war of aggression against the armed forces of his ten\r\nassociates, over whom he will already have won by diplomacy the mastery to a\r\ncertain extent. He does not launch this war simply in human strength, for we\r\nare told that he does it &quot;by the help of a foreign god.&quot; Who is this\r\nforeign god? It cannot be any of the gods of the nations, when idolatry has a\r\nresurgence, a rising again into life, at this future time. This expression,\r\n&quot;a foreign god,&quot; when read in the light of Revelation, chapter 13,\r\nwhich deals with the same situation as does Daniel, chapter 11, is seen to\r\nrefer to none other than Satan himself, who turns over his throne and power to\r\nthis world dictator. Thus Satan is a foreign god so far as the various gods\r\nthat are made by men are concerned.<br>\r\n<br>\r\nWhatever persons, at the time of the launching of this war of aggression, will\r\nacknowledge the willful king will be promoted to great honor and power. They\r\nwill be given positions in the government to rule over many. At that time the\r\nAntichrist will &quot;divide the land [Palestine] for a price.&quot;<br>\r\n<br>\r\nWhen the Antichrist thus launches this war, he may start out with <i>a war of\r\nnerves.<\/i> In all probability he will do this. But there will be two of these\r\ndictators who will accept his challenge and rise up in armed might against him.\r\nThe first is the king of the south; the second is the king of the north. The\r\nconflict will be indeed a blitz or possibly a &quot;push button war.&quot;\r\nPalestine will figure very largely in this great conflict, for &quot;he [the\r\nwillful king, the Anti-christ] shall enter also into the glorious land\r\n[Palestine], and many countries shall be overthrown; but these shall be\r\ndelivered out of his hand: Edom, and Moab, and the chief of the children of\r\nAmmon.&quot; Let us note that, at the time of the launching of this war, many\r\ncountries will be overthrown. It will rapidly take on global proportions. But\r\nthe conflict will not spread to Edom, Moab, and the children of Ammon. God will\r\nprevent its entering into that section of the world. Why? My suggestion is that\r\nthe Jews who will be in Palestine in the Tribulation will flee into these\r\ncountries where God will protect them.<br>\r\n<br>\r\nA further description of the spread of this war is seen in 11:42, which reads:\r\n&quot;He shall stretch forth his hand also upon the countries; and the land of\r\nEgypt shall not escape.&quot; The blanket statement is made that this willful\r\nking will stretch forth his hand upon &quot;the countries.&quot; While this\r\nexpression is not exactly definite, yet it is general and implies that this war\r\nwill be waged against the countries of the world in general. The Egyptians, the\r\nLibyans, and the Ethiopians will fall under the sledge hammer blows of this mighty\r\nworld dictator.<br>\r\n<br>\r\nWhile the war is raging in the countries just mentioned, the report, as is seen\r\nin verse 44, will come that there are insurrections in the far east and in the\r\ndistant north. Thus, according to this prediction, practically the whole world\r\nwill be engulfed in a titanic struggle between the willful king on the one hand\r\nand the ten dictators with whom he will have been associated for the first half\r\nof the Tribulation on the other. According to verse 45 he will be brought to\r\nhis end and none shall help him. His being brought to an end is what occurs at\r\nthe end of the Tribulation.<br>\r\n<br>\r\nDaniel was very much interested in the length of time from the willful king's\r\nopposing all gods, magnifying himself above the God of gods, and his launching\r\nthis aggressive war against his associates in government, to the time that he\r\nis brought to an end. This question is answered in Daniel 12:6,7 which reads as\r\nfollows: &quot;And one said to the man clothed in linen, who was above the\r\nwaters of the river. How long shall it be to the end of these wonders? 7 And I\r\nheard the man clothed in linen, who was above the waters of the river, when he\r\nheld up his right hand and his left hand unto heaven, and sware by him that\r\nliveth for ever that it shall be for a time, times, and a half; and when they\r\nhave made an end of breaking in pieces of power of the holy people, all these\r\nthings shall be finished.&quot; How long shall these wonders take place? The\r\nanswer is, &quot;a time, times, and a half.&quot; <i>Time,<\/i> in the Book of\r\nDaniel and in Revelation, which quotes this phrase from Daniel, is a year. <i>Times<\/i>\r\nis in the dual number, two years, and a <i>half a time<\/i>is half a year. Thus\r\nthe total of time, times, and half a time is three and one-half years. There\r\nwill therefore be three and one-half years from the time of the willful king's\r\nattempt to abolish idolatry from the world and to require the worship of\r\nhimself to the end of the Tribulation, when he is brought to his end. When this\r\npassage is laid down beside the Book of Revelation, it is quite evident that\r\nthese three and one-half years of Daniel, chapters 11 and 12, are the latter\r\nhalf of the Tribulation Period.<br>\r\n<br>\r\nThus the recognition of the figure of paronomasia in Daniel 11:38 opens up the\r\nentire passage of Scripture for an intelligible exposition of the same. Only,\r\ntherefore, when we recognize that the expression, the god of fortresses, is an\r\ninstance of paronomasia and interpret it accordingly, can we see this\r\n&quot;push button&quot; war of aggression that will be launched in the middle\r\nof the Tribulation and that will be so very disastrous to the world. Thus the\r\nwhole interpretation of this marvelous revelation is contingent upon our\r\nrecognition of this figure of speech.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>PARONOMASIA           PART\r\nIII<br>\r\n<br>\r\n<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>THE PROPER UNDERSTANDING of Daniel 11:36-45\r\nis absolutely imperative for the correct evaluation of that marvelous\r\nrevelation found in II Thessalonians, chapter 2, which is of utmost importance\r\nto everyone who wishes to comprehend the prophetic word. Having the correct\r\ninterpretation of Daniel 11:36-45 as a basis of II Thessalonians 2:1-12, we are\r\nnow in a position to understand correctly, accurately, and grammatically the\r\nteaching of this marvelous message. At this juncture, may I state that, apart\r\nfrom the proper grasp of Daniel 11:36-45, it is impossible for one to see the\r\ntruth of II Thessalonians, chapter 2.<br>\r\n<br>\r\nIn I Thessalonians Paul spoke much of the return of <span style='color:black'>God<\/span>and\r\nwhat is termed the rapture of the church. The classic passage on this point in\r\nthis letter is found in 4:13-5:11. From all the data which we have, it seems\r\nthat the Thessalonian Christians with whom Paul had sojourned only a short\r\nwhile, when he brought the gospel to them, were being disturbed by false\r\nteachings concerning prophetic matters. From Athens Paul wrote the Thessalonian\r\nletters. Moreover, it seems that, although the first letter had been received,\r\nthere still was a grave necessity for his writing the second one to allay\r\nmisapprehensions and to correct certain erroneous teachings which had been\r\nbrought to them. In II Thessalonians 2:1,2 the Apostle was very eager that this\r\nchurch should understand the rapture of the saints and its relation to the day\r\nof <span style='color:black'>God<\/span>. Thus he spoke of &quot;the coming of\r\nour Christ, and our gathering together unto him.&quot; Christ's coming and our\r\nbeing gathered together to Him can refer to nothing except the rapture of the\r\nchurch as set forth in the fourth chapter of the preceding Epistle. The Apostle\r\nwanted these Christians to understand this matter in order that they might not\r\nbe quickly shaken from their mind in any way\u2014either by someone's claiming to\r\nhave a revelation by the Spirit, or by a special message, or by an epistle as from\r\nhim and his co-workers. We gather from what he says that there was a grave\r\nlikelihood that these Christians would be disturbed in some of the ways\r\nmentioned by those who were claiming that the day of <span style='color:black'>God<\/span>had\r\nalready come. <i>The day of <\/i><span style='color:black'>God<\/span>is a\r\ntechnical term used in the Old Testament to refer to, the Tribulation Period,\r\nwhich is of seven years' duration. The present perfect tense is used in this\r\nverse and is translated in the Revised Version &quot;is just at hand&quot;; but\r\nthe perfect tense here should be rendered &quot;has already come.&quot; Since\r\nPaul wanted them to understand clearly the doctrine regarding the rapture of\r\nthe church and did not want them to be disturbed by the teaching that the day\r\nof <span style='color:black'>God<\/span>had already come, it is clear that he\r\nwanted these Christians to understand that the rapture would occur before the\r\nTribulation. If this was not his thought, there would be no point in their\r\nbeing disturbed regarding the rapture by the report that the day of <span\r\nstyle='color:black'>God<\/span>had already come. If the church was to go through\r\nthe Tribulation, or through the first half of it, the announcement that this\r\nperiod of wrath had already come would give them the assurance that, within a\r\nvery short time, they would be caught up out of the world, and that all of\r\ntheir troubles would soon be over. But if, as taught in the Scriptures, the\r\nrapture occurs before the Tribulation, the teaching that the Tribulation had\r\nalready begun, and that they had not been caught up in it, would be a matter of\r\ngreat concern. In that event, they would know that they were not pleasing to\r\nGod, and that He had not taken them up out of this present evil world.<br>\r\n<br>\r\nThe Apostle continued his exhortation to these Christians by declaring,\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition\r\n...&quot; The words, &quot;it will not be,&quot; are in italics, which fact\r\nshows that they are supplied by the translator. The Greek text is elliptical\r\nhere. These words must be supplied in order to convey to the reader's mind the\r\nmeaning of the text. The question arising at this point is: What is the\r\nantecedent of &quot;it,&quot; which is here properly inserted? Naturally, since\r\nthe day of <span style='color:black'>God<\/span>is mentioned immediately\r\npreceding this statement, we would be inclined to take this phrase as its\r\nantecedent, or rather the word &quot;day.&quot; This is the natural\r\nconstruction. If this be the correct interpretation, Paul tells us that the\r\nTribulation will not begin except two things first occur, &quot;the falling\r\naway&quot; and &quot;the man of sin be revealed.&quot; On the other hand, the\r\npossible antecedent of &quot;it&quot; is the coming of <span style='color:black'>God<\/span>and\r\nour being gathered together unto Him to meet Him in the air\u2014the rapture. This\r\nconstruction is altogether possible. It has much in its favor. Regardless of\r\nwhich thought was that of the Apostle, both are true. The rapture must, as is\r\npresented here by strong implication, occur before the day of <span\r\nstyle='color:black'>God<\/span>. This position is absolutely confirmed by other\r\nScriptures. Moreover, the falling away and the revealing of the man of sin must\r\nalso come before the Tribulation. Thus in verses 1-3 the Apostle is talking\r\nabout those things which must occur before the Tribulation.<br>\r\n<br>\r\nWHAT is meant by &quot;the falling away&quot;? This word by derivation\r\nindicates a departure or a forsaking of one group with which those who are the\r\nsubject of conversation have been associated. They apostatize or leave this\r\ngroup and go out from it. An illustration of this is seen in I John 2:19:\r\n&quot;They went out from us, but they were not of us; for if they had been of\r\nus, they would have continued with us: but <i>they went out,<\/i> that they\r\nmight be made manifest that they all are not of us.&quot; Those of whom John\r\nwas speaking had been associated with the Christians to whom the Apostle was\r\nwriting. But not being born-again and not being Spirit-filled, they on some\r\noccasion walked out from the group, forsook it, and went, figuratively\r\nspeaking, into another camp\u2014that of the enemy of Christianity. Thus there was a\r\ndeliberate, calculated departure on the part of those leaving. This apostasy,\r\nsaid Paul, must come first before the Tribulation. The second thing which, he\r\naffirmed, must also occur before the Tribulation is found in the same verse:\r\nthe revealing of the man of sin, the son of perdition. The word <i>reveal,<\/i>\r\nin the original text, means <i>to remove the cover.<\/i> When the cover which\r\nhas been over an object, and which has been hiding it from view, is removed, it\r\ncan be seen. This is the primary signification of the word <i>reveal.<\/i> Thus\r\nthe man of sin, the son of perdition, according to this prediction, is to be in\r\nthe world but not be recognized at first. Then there will arise some\r\ncircumstance or event that will make this one known. In other words, his\r\nidentity will be revealed to the world. In this prediction Paul therefore\r\naffirms that the identification of the man of sin will become a known fact\r\nbefore the day of <span style='color:black'>God<\/span>, before the Tribulation.\r\nSince the language is clear and explicit, there can be no doubt about this\r\nposition. <br>\r\n<br>\r\nIn verse 4 the Apostle identifies the man of sin from the prophetic standpoint.\r\nHe does this by telling us that this one is &quot;he that opposeth and exalteth\r\nhimself against all that is called God or that is worshipped; so that he\r\nsitteth in the temple of God, setting himself forth as God.&quot; All reputable\r\ncommentators with whom I am acquainted take the position that Paul by this\r\nlanguage tells us that this man of sin is the very one of whom Daniel, in\r\n11:36-45, was speaking. In other words, this man of sin of our passage is the\r\nwillful king of Daniel 11:36ff. The reason for his being identified as this one\r\nis that he does the very things that Daniel said the willful king will do. He\r\nis living at the same time, namely, in the end time\u2014in the Tribulation. As we\r\nhave seen, Daniel's willful king, opposing all that is called God and that is\r\nworshipped as God, prepares for a war of aggression against the world, which\r\nprecipitates a global conflict. In carrying out his plan, he is successful;\r\nfor, &quot;he shall prosper till the indignation be accomplished.&quot; The\r\nterm <i>indignation<\/i> signifies the Tribulation Period and its judgments. But\r\n&quot;he shall <i>come<\/i> to his end, and none shall help him.&quot; From the\r\ntime of this titanic struggle until the indignation is accomplished and he\r\ncomes to his end, is a period, as we have already seen, of three and one-half\r\nyears, which culminates with the coming of <span style='color:black'>God<\/span>to\r\nestablish His reign of righteousness upon the earth. Paul's man of sin, the son\r\nof perdition, who opposes and exalts himself above all that is called God or\r\nthat is worshipped, is slain by Christ &quot;with the breath of his mouth,&quot;\r\nand is brought to nought by the manifestation of his [Christ's] coming (II\r\nThess. 2:8). The facts of both passages are clear and definite and identify the\r\nwillful king of Daniel's prophecy as the man of sin of Paul's prediction. But\r\nDaniel discusses only the actions of the willful king in his opposition to\r\nidolatry and to the worship of the true God, which precipitates a war of\r\naggression, and his prospering in this one particular enterprise until he is\r\nbrought to nought at the end of the Tribulation. Since Daniel's willful king\r\ndoes not launch his campaign of aggression until the middle of the Tribulation,\r\nand since Paul identifies the man of sin with Daniel's willful king by calling\r\nattention to what he does in the middle of the Tribulation, it is clear that\r\nPaul in II Thessalonians 2:4 has moved in his thinking from the days prior to\r\nthe Tribulation in verse 3 to the middle of the Tribulation in verse 4. That\r\nthe reader may see this more clearly, I shall again quote these two verses:\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition,\r\n4 he that opposeth and exalteth himself against all that is called God or that\r\nis worshipped; so that he sitteth in the temple of God, setting himself forth\r\nas God.&quot;<br>\r\n<br>\r\nIt is of the utmost importance that we recognize the fact that verse 4\r\ndescribes the events of the middle of the Tribulation, and that Paul is dealing\r\nin it with the willful king's aggressive action against idolatry and his\r\nattempt to seize supreme power. But by reading verse 4 in the light of its\r\nbackground in Daniel 11:36-45, a person cannot possibly avoid seeing that this\r\nverse is beyond all controversy referring to the events of the middle of the\r\nTribulation.<br>\r\n<br>\r\nThe next step forward which we must take in the study of this passage is to\r\nexamine carefully verses 5-7: &quot;Remember ye not, that, when I was yet with\r\nyou, I told you these things? 6 And now ye know that which restraineth, to the\r\nend that he may be revealed in his own season. 7 For the mystery of lawlessness\r\ndoth already work: only <i>there is<\/i> one that restraineth now until he taken\r\nout of the way.&quot; In verse 5 Paul began by reminding his readers of the\r\nfact that, when he was with them, he told them &quot;these things.&quot; The\r\nthings here referred to can be none other than the things mentioned in verses\r\n1-4; namely, the rapture of the church, the apostasy, the revealing of the man\r\nof sin before the Tribulation, and finally the opposition of this willful king\r\nto all idolatry and his exalting himself above everything that is called God,\r\nin the middle of the Tribulation, which things are mentioned in verse 4. Thus\r\nwith verse 4 the Apostle stops momentarily in his advancing thought when he has\r\nreached the middle of the Tribulation. He wants his readers to recall the\r\nthings which he had taught them when he was present with them, and which were\r\nin perfect alignment with what he was then writing in the Epistle.<br>\r\n<br>\r\nAfter his question in verse 5 he stated that the Thessalonians knew &quot;that\r\nwhich restraineth, to the end that he may be revealed in his own season.&quot;\r\nSince he had taught them thoroughly, in regard to these matters, they knew\r\nexactly what he meant. <i>That which restrains<\/i> is in the neuter gender.\r\nThat which restrains is used of God to keep back and to prevent the coming\r\nforth of this willful king, this man of sin, the son of perdition, until the\r\ntime arrives which is here designated as &quot;in his own season.&quot; From\r\nthis language we see that there is some force or power which is used of God in\r\npreventing and hindering the appearing of the man of sin before his time really\r\ncomes. The reason why God in His providence has that restraining force or power\r\npreventing the coming of this man of sin before &quot;his own season&quot; is\r\nstated in verse 7, which is &quot;For the mystery of lawlessness doth already\r\nwork: only <i>there is<\/i> one that restraineth now, until he be taken out of\r\nthe way.&quot; That which is called &quot;the mystery of lawlessness&quot; is\r\nthe thing that is being kept back or hindered by &quot;that which restraineth.&quot;\r\nWhen that restraining power is removed, this mystery or secret of lawlessness\r\nwill bring forth this willful king or man of sin, who will play the role that\r\nis foretold of him in Daniel 11:36-45 and parallel passages. What is this\r\nmystery of lawlessness? In the words of this passage it is that which will\r\neventually bring forth the man of sin. But, according to verse 9, the coming of\r\nthis man of sin is due &quot;to the working of Satan.&quot; When we take these\r\ntwo statements into consideration, it seems quite plausible that &quot;the\r\nmystery of lawlessness&quot; is Satan's working in an underhanded, hidden way\r\nin his attempt to bring forth the man of sin.<br>\r\n<br>\r\nAs we have already seen from verse 6, Paul speaks of &quot;that which\r\nrestraineth,&quot; but in verse 7 of &quot;one that restraineth now.&quot; <i>That\r\nwhich restraineth,<\/i> as stated above, is in the neuter gender. <i>One that\r\nrestraineth<\/i> is in the masculine gender. That which is an impersonal force\r\nin verse 6 is spoken of as a person in verse 7; therefore the expression, he\r\nthat restraineth, appears here. Such a personification of an impersonal force\r\nis appropriate. From all the facts of this context, it would appear that God is\r\nusing some force or power during the present age to keep back the coming forth\r\nof this man of sin, who will play the role that is foretold of him in the Old\r\nTestament, as well as in this statement of Paul and others of the New Testament\r\nwriters.<br>\r\n<br>\r\nWHAT is this restraining power, or who is he? Various answers are given. Some\r\nexcellent Bible teachers assert that this restraining power is the Holy Spirit\r\nin the church and that, when the church is removed from the earth by the\r\nrapture, the Holy Spirit goes with it and departs from the world. On the other\r\nhand, there are those who take a different view of this situation. They are convinced\r\nthat the restraining power is none other than civil governments led by man. In\r\nsupport of this proposition they call our attention to the fact that when the\r\nmaneuvers and preparations for war of this willful king in the middle of the\r\nTribulation precipitate a global conflict, he is successful. Three of the ten\r\nkings represented by the ten horns of the fourth beast of Daniel, chapter 7,\r\nare put down. The other seven become simply subservient to this world dictator,\r\nrepresented by the little horn which comes up after them, and which becomes so\r\nmuch more powerful than they. The other seven, as factors to be reckoned with,\r\ncease to be. There is then no civil government whatsoever, that can any longer\r\nhinder or retard the coming forth of this man of sin as he is energized by\r\nSatan. Thus the restraining power headed up by the ten kings or dictators is\r\nremoved in the middle to the Tribulation. Only when this is done, does this man\r\nof sin, the son of perdition, show his real character. Prior to this time he\r\nhas been a smooth-speaking, suave flatterer, who seeks to win the favor of all.\r\nOn the other hand, when all civil governments have been crushed and he alone is\r\nsupreme in the world, he walks forth upon the stage of human activity as the\r\nabsolute one who has complete control and power throughout the earth.<br>\r\n<br>\r\nThere doubtless is truth in both interpretations of this prophecy. When,\r\nhowever, due consideration is given to the latter, it seems most highly\r\nprobable that the latter one is the correct one; for it meets all the\r\nconditions set forth by Daniel and the facts presented by Paul. One should read\r\nthe explanation of Hogg and Vine in their <i>Commentary<\/i> on <i>II\r\nThessalonians<\/i> on this subject.<br>\r\n<br>\r\nFrom our study of verses 5-7 we see that Paul is simply reminding his readers\r\nconcerning his former teaching to them regarding the rise to absolute\r\ndictatorial power of the willful king, the man of sin. When he in this war\r\nseizes complete control in the middle of the Tribulation, there is no one to\r\nresist him. Thus these verses do not advance the thought of verse 4, but rather\r\nexplain it. Verses 5-7 are therefore parenthetical.<br>\r\n<br>\r\nIn view of these facts we see that verse 8 picks up the thought that was\r\nadvanced in verse 4 and develops it. Thus in verse 8 Paul declares, &quot;And\r\nthen shall be revealed the lawless one ...&quot; The adverb <i>then<\/i> of this\r\nverse ties his thought to the action expressed by verse 4<i>,<\/i> which we have\r\nalready seen refers to the events that occur in the middle of the Tribulation.\r\nBy his bold action this man of sin will enter a new stage of his career. He\r\nreveals at that time his real self. Figuratively speaking, he lays aside his\r\nmask and manifests to the world his true character of lawlessness. The\r\nrevealing of the man of sin in the middle of the Tribulation is entirely different\r\nfrom his being revealed as mentioned in verse 3, which we have already noted.\r\nThis latter revealing occurs before the Tribulation. It makes his identity\r\nknown, but the revealing mentioned in verse 8, which occurs in the middle of\r\nthe Tribulation, unmasks this monster of hideousness who then acts according to\r\nhis real character and the promptings of Satan.<br>\r\n<br>\r\nHaving mentioned the fact that this lawless one is revealed in the middle of\r\nthe Tribulation, the Apostle asserts that Christ will slay him with the breath\r\nof His mouth and bring him to nought by the manifestation of His coming, which\r\nevent occurs at the end of the Tribulation (vs. 8). This thought, at this stage\r\nof Paul's unfolding of this future drama, simply by way of anticipation tells\r\nthe doom which awaits this wicked one at the second coming of our <span\r\nstyle='color:black'>God<\/span>.<br>\r\n<br>\r\nThe coming of this willful king, this man of sin, is &quot;according to the\r\nworking of Satan with all power and signs and lying wonders, 10 and with all\r\ndeceit of unrighteousness for them that perish ...&quot; (vss. 9-10). This\r\nquotation is still speaking of the coming forth of this man of sin in the\r\nmiddle of the Tribulation. When he reveals his true character, Satan will back\r\nhim up and inspire him, thus enabling him to perform every kind of super-natural\r\nsign and wonder in order to confirm his false claims of being God himself. The\r\nmessage of verse 9 should be studied very carefully in the light of Revelation,\r\nchapter 13, which gives in detail the information concerning his coming. We\r\nread also in Revelation 17:8 of this same event: &quot;The beast that thou\r\nsawest was, and is not; and is about to come up out of the abyss, and to go\r\ninto perdition. And they that dwell on the earth shall wonder, <i>they<\/i>\r\nwhose name hath not been written in the book of life from the foundation of the\r\nworld, when they behold the beast, how that he was, and is not, and shall\r\ncome.&quot; In this struggle the willful king receives the death stroke. His\r\nspirit goes down to Hades where he remains a very short time; then is brought\r\nup by Satan. His spirit re-enters his body. Then Satan takes possession of him\r\nand performs unprecedented signs and wonders through him in the presence of the\r\npeople. This display of miraculous power will be the greatest demonstration of\r\nsuperhuman (diabolical) energy that will ever be witnessed by mortal man.<br>\r\n<br>\r\nSatan will perform these mighty wonders through the Antichrist, who, at that\r\ntime, will have been raised to life, in order to deceive those who &quot;received\r\nnot the love of the truth, that they might be saved.&quot; There will be a\r\ncertain portion of the human family for whom Satan and this willful king put on\r\nthis demonstration of superhuman power. They will have had an opportunity of\r\nreceiving truth in order that they might be saved, but they do not avail\r\nthemselves of it\u2014&quot;they believe not the truth, but have pleasure in\r\nunrighteousness.&quot; But this is in the Tribulation and the church will have\r\nbeen taken out of the world prior to the beginning of that period of judgment.\r\nHow will the entire world have an opportunity of hearing and receiving the\r\ntruth at that period? The answer is to be found in Revelation, chapter 7, which\r\ntells of the great ministry of the 144,000 Jewish evangelists who conduct this\r\nmightiest of all revivals at which time there will be a turning to God on the\r\npart of countless millions, which no man can number.<br>\r\n<br>\r\nAS WE give Israel the truth at the present time, it is like sowing seed in a\r\nvast dry field with moist spots here and there. That seed which falls in the\r\nmoist places germinates and produces immediately. But that which falls upon the\r\ndry ground will remain where it falls until it is watered by the showers later.\r\nThus the showers of the judgments of the great Tribulation will water the seed\r\nwhich is now being sown in the indifferent hearts of the Jewish people. Then\r\nthere will spring forth from that seed-sowing the 144,000 Jewish servants of\r\nGod, evangelists like the Apostle Paul, who will conduct that mightiest of all\r\nrevivals, in which multiplied millions will come to a saving knowledge of the\r\ntruth. They wash their robes and make them white in the blood of the Lamb. This\r\nrevival continues throughout the first half of the Tribulation. But hosts of\r\nmen will not turn to the <span style='color:black'>God<\/span> then. After these\r\nhave had full opportunity to receive the truth, but reject it, God will allow\r\nthe world dictator, energized by Satan, to perform the great wonders and signs,\r\nmentioned in II Thessalonians, chapter 2 and in Revelation, chapter 13, in the\r\nsight of the people of the world. Not having loved the truth but having had\r\npleasure in unrighteousness, and being blinded by Satan, they will be confirmed\r\nin the belief that the Antichrist is God. They will then worship him and\r\nreceive his mark upon their foreheads and on their right hands.<br>\r\n<br>\r\nA WORD by way of recapitulation: The proper interpretation of the expression,\r\n&quot;the god of fortresses,&quot; unlocks the door for the correct\r\nunderstanding of the marvelous passage concerning the willful king and his\r\nvictorious struggle against the entire world and the elimination of all rulers\r\nas potential rivals for imperial authority and power. Thus the proper\r\nunderstanding of the passage in Daniel gives us a basis upon which to stand as\r\nwe study the marvelous prediction in II Thessalonians 2:1-12. These two\r\npassages show very vividly and forcefully the importance of our understanding\r\nthe figure of speech known as <i>paronomasia.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART IV<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nAS STATED BEFORE, a play on words is such an important matter in the Scriptures\r\nthat I feel constrained to give another study on this subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 3:5 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ answered,\r\nVerily, verily, I say unto thee, Except one be born of water and the Spirit, he\r\ncannot enter into the kingdom of God.<\/span><\/i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nNicodemus, who was of the Pharisees and a ruler of the Jews, came, as we are\r\ntold in John 3:1-15, to Christ by night. Why he came at night no one knows. It\r\nis possible that he wanted to have an uninterrupted interview. On the other\r\nhand, he may have sought Him in the darkness of the night because he was afraid\r\nof the Jews. Since we have no testimony along this line, we shall have to hold\r\nour judgment in suspense.<br>\r\n<br>\r\nAccording to the records Nicodemus began his conversation by recognizing that Christ\r\nwas a teacher come from God. In fact, he called Him <i>Rabbi.<\/i> This was\r\nunusual. For a man occupying the position which Nicodemus held in the councils\r\nof the nation to recognize that Christ was a Rabbi, although He had never\r\nattended the theological seminary in Jerusalem, was an indication of the high\r\nesteem in which he held our God. The reason for his recognizing Christ as a\r\nteacher sent from God was that no one was able to do the things which He\r\nperformed unless God was with Him.<br>\r\n<br>\r\nChrist immediately broke off his line of thought by abruptly saying,\r\n&quot;Verily, verily, I say unto thee, Except one be born anew, he cannot see\r\nthe kingdom of God&quot; (John 3:3). Of course we do not have the full account\r\nof the interview. We have only sketches of it here and there. But from what we\r\nhave, it seems that Christ was very abrupt. He knew, however, what He was\r\ndoing; and we may be certain that He did the right thing. He brushed aside all\r\nformalities and preliminary discussion and went right to the vital issue of\r\nlife\u2014the matter of regeneration, salvation. Thus Christ informed Nicodemus that\r\nhe had to be born anew or again; otherwise he would not be able to see the\r\nkingdom of God which John and He were proclaiming.<br>\r\n<br>\r\nNicodemus did not understand the words of our God. He therefore asked,\r\n&quot;How can a man be born when he is old? can he enter a second time into his\r\nmother's womb, and be born?&quot; In reply Christ said, &quot;Verily, verily, I\r\nsay unto thee, Except one be born of water and the Spirit, he cannot enter into\r\nthe kingdom of God.&quot;<br>\r\n<br>\r\nWhy did Christ use the expression, &quot;be born anew&quot; or, again? We do\r\nnot see it anywhere else in the Scriptures. Why does it appear here? The reason\r\nis easily seen. The Jews doted on the fact that they were the descendants of\r\nAbraham. John the Baptist knew that fact and told them not to think that they\r\nhad Abraham as their father, for God was able to raise from the stones children\r\nunto Abraham. Nicodemus, a teacher in Israel, shared the general view of the\r\npeople, which was that the Jews were the seed of Abraham; therefore, the\r\nchildren of God. The kingdom of Israel is called the kingdom of God in I\r\nChronicles 28:4,5. In order for any Gentile to worship the true God he had to\r\ncome over into the Jewish fold and accept circumcision\u2014become a proselyte; thus\r\nhe entered the kingdom of God as it then was. But the Jews were born, by\r\nnatural birth, into this kingdom of God. Thus to be born of Jewish parents was\r\na great thing. In Jewish theology of that day the hopes of the nation for time\r\nand eternity were built upon the fact that the Israelites were the seed of\r\nAbraham, that they were of the circumcision.<br>\r\n<br>\r\nChrist, knowing this fundamental teaching of Judaism, immediately brushed away\r\nthese false hopes by stating to Nicodemus that, if he wished to see this\r\nkingdom which He and John were proclaiming, he, Nicodemus, and everyone else\r\nwith the same desire, must have another birth, a spiritual one; for &quot;That\r\nwhich is born of the flesh is flesh; and that which is born of the Spirit is\r\nspirit.&quot; Your natural birth, said Christ to Nicodemus, will avail you\r\nnothing so far as this new phase of the kingdom which we are preaching is\r\nconcerned. You must have a second or new birth.<br>\r\n<br>\r\nThus Christ spoke of regeneration of the soul in terms of the natural birth of\r\nthe Jew. Neither circumcision nor uncircumcision availeth anything, but a new\r\ncreation which is in Christ.<br>\r\n<br>\r\nMy friend, have you accepted Christ as your Saviour? Has the Spirit of God\r\nregenerated your heart? If you have not had this experience, you will never see\r\nthe kingdom of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 4:10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said, unto her, If thou knewest the gift of God, and who it is\r\nthat saith to thee, Give me to drink; thou wouldest have asked of him, and he\r\nwould have given thee living water.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nIn the fourth chapter of John's Gospel we have a record of our God's leaving\r\nJudaea and going into Galilee. Not having the prejudice that the Jews of that\r\nday had against the Samaritans\u2014hence going from Judea through Peraea northward\r\ninto Galilee\u2014our God went directly through Samaria on His journey northward.\r\nWhen He came to Sychar, He sent the disciples into the village to buy food,\r\nwhile He remained at the well. As He sat there, a woman of Samaria came for\r\nwater. (I have been to this very well and have drunk of the same water.) Christ\r\nasked her for a drink of water. She, being a woman of Samaria, recoiled, because\r\nthe Jews have no dealings with the Samaritans. Moreover, a man, from the Jewish\r\nstandpoint, would never condescend to speak to a strange woman. Thus she was\r\nsurprised and asked Him how it was that He who was a Jew would ask her for a\r\ndrink of water, since she was a Samaritan.<br>\r\n<br>\r\nChrist replied, &quot;If thou knewest the gift of God, and who it is that saith\r\nto thee, Give me to drink; thou wouldest have asked of him, and he would have\r\ngiven thee living water&quot; (4:10). Why did Christ say that He would give her\r\n<i>living water<\/i> if she asked for it? <i>It is clear that this language is a\r\nplay on words or ideas.<\/i> He had asked for a drink of water, literal water.\r\nThen He had declared that, if she would ask of Him, He would give her, not the\r\nwater from the well, but &quot;living water.&quot; Thus it is clear that the\r\nexpression, living water, is an echo of the water about which the conversation\r\nwas being held.<br>\r\n<br>\r\nWhat did Christ mean here by &quot;living water&quot;? From verse 14, we learn\r\nthat He told her &quot;... the water that I shall give ... shall become ... a\r\nwell of water springing up unto eternal life.&quot; Thus we see that He was\r\ntalking about something which He would give her upon request, and which would\r\nresult in eternal life\u2014throughout all the ages of eternity. What makes it\r\npossible for people to live with God forever and ever? It is the salvation of\r\nthe soul, the regeneration of the heart, the being &quot;born again.&quot; Thus\r\nChrist spoke of salvation in terms of the topic of the conversation.<br>\r\n<br>\r\nOur God declared that, if she asked, He would give. The proposition was clear,\r\nno misunderstanding possible. All she had to do was to ask, which request would\r\nsimply indicate a desire for salvation. He did not impose any acts of obedience\r\nwhatsoever; He simply declared that, if she wanted it and asked for it, salvation\r\nwould be hers.<br>\r\n<br>\r\nSalvation is a very simple matter. It is to be had for the asking, if one\r\nsimply believes, turning to the God for that which He alone can give. Friend,\r\nhave you enjoyed drinking this water of life? It is free to you for the asking.\r\nIf you have not asked Him for it, may you do so today. Having received, may you\r\ngo forth serving Him day by day.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:28,29 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>They said\r\ntherefore unto him, What must we do, that we may work the works of God? 29 <\/span><\/i><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said unto them, This is the work of God, that ye believe on him\r\nwhom he hath sent.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nThe Jews all the time thought in terms of work, of service, of obedience to\r\nlaw. They could not think in any other categories. They therefore asked Him,\r\n&quot;What must we do, that we may work the works of God?&quot; His reply was,\r\n&quot;This is the work of God, that ye believe on him whom he hath sent.&quot;\r\nHere again we have a play on words. The universal testimony of the New\r\nTestament Scriptures is that salvation is by grace through faith. God was under\r\nno obligations to save anyone. But He, out of His graciousness, has provided a\r\nmeans of redemption, whereby salvation is made acceptable to all, to the rich\r\nand the poor alike. All one has to do is to believe.<br>\r\n<br>\r\nThe Jew thought that he had to do some work in order that he might work the\r\nworks of God. Christ took advantage of this statement and set forth the plan of\r\nsalvation. If they wanted to do the real work of God, then they should believe\r\non Him, Christ, whom God had sent. In so doing, they would accept Him as their\r\nRedeemer and follow Him as the sheep follow the shepherd. Christ is the Good\r\nShepherd. He is leading the way. All His sheep harken to His voice and follow\r\nHim daily. Let us follow Him, not afar off, as Peter did at the time of the\r\ncrucifixion; but let us follow Him closely and daily.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:48-58 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I am the\r\nbread of life. 49 Your fathers ate the manna in the wilderness, and they died\r\n... 51 I am the living bread which came dawn out of heaven: if any man eat of\r\nthis bread, he shall live for ever: yea and the bread which I will give is my\r\nflesh, for the life of the world ... Except ye eat the flesh of the Son of man\r\nand drink his blood, ye have not life in yourselves. 54 He that eateth my flesh\r\nand drinketh my blood hath eternal life; and I will raise him up at the last\r\nday ... This is the bread which came down out of heaven: not as the fathers\r\nate, and died; he that eateth this bread shall live for ever.<\/span><\/i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nHow are we to understand the language of this quotation? Was Christ talking\r\nabout cannibalism, eating His literal flesh and drinking His literal blood?\r\nSuch an idea is ridiculous and abhorrent. The key to the understanding of this\r\nlanguage, however, is to be found in the circumstances which gave rise to this\r\nmessage. The events recorded in the sixth chapter of John occurred at the\r\npassover time, one year before the crucifixion. In the first fourteen verses we\r\nhave a record of Christ's feeding the five thousand on the eastern shore of the\r\nSea of Galilee. When the people came and were trying, by force, to make Him\r\nKing, He retired into a mountain alone. At eventide the disciples entered into\r\na boat and were crossing the sea to the west side. As they were sailing along,\r\nthere arose a storm. Christ came to them, entered the boat, and brought them\r\nsafely to the opposite shore. On the next day, the multitudes that had been\r\nfed\u2014given a free dinner\u2014ran around the north end of the sea and came to\r\nCapernaum. Christ entered into the synagogue and delivered His message. It was\r\nquite evident that the people had come and were following Him in order that\r\nthey might receive another free dinner, or many of them. Knowing the motives\r\nthat had prompted them to come, Christ told them that He was the true bread\r\nthat had come down out of heaven and that they would have to eat Him\u2014eat His\r\nflesh and drink His blood\u2014otherwise they would have no life in themselves.<br>\r\n<br>\r\nIn view of the circumstances which gave rise to this message, it is very\r\nevident that Christ was speaking of their receiving Him as their Saviour in\r\nterms of their receiving the food which He had given to them free the day\r\nbefore. He was therefore speaking of their accepting Him and the gift of\r\nsalvation in terms of the thought which was uppermost in their minds at the\r\ntime.<br>\r\n<br>\r\nTo refer this passage to the Christ\u2019s supper and to build up a doctrine around\r\nit that, unless one partakes of the loaf and the cup, he has no life in him is\r\nto do violence to this passage. The Bible does teach that the children of God\r\nshould meet on the first day of the week and remember their God by observing\r\nthe supper, but this thought was farthest from His mind on the occasion of His\r\npreaching the sermon recorded in John, chapter 6.<br>\r\n<br>\r\nTo take this passage literally and to claim that the cup and the loaf, when\r\nblessed, are literally converted into the actual body and blood of Christ is\r\nnot suggested by anything in the language.Christdid not intimate that the loaf\r\nwould be converted into His actual body and the fruit of the vine into His\r\nactual blood in order that His disciples might partake thereof and live. Such\r\nan idea is paganism.<br>\r\n<br>\r\nThe extreme and unreasonable positions that have been placed upon this language\r\nwould never have been thought of if this passage had been recognized as a plain\r\ncase of paronomasia or a play upon word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 11:25\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ said\r\nunto her, I am the resurrection, and, the life: he that believeth on me, though\r\nhe die, yet shall he live.<\/span><\/i><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nWhy did Christ declare on this occasion, &quot;I am the resurrection, and the\r\nlife&quot;? And, &quot;... he that believeth on me, though he die, yet shall he\r\nlive&quot;?<br>\r\n<br>\r\nA glance at the context points instantly to the force of His language. Lazarus\r\nhad died and his sisters, Mary and Martha, had sent for Christ, who came. Upon\r\nHis arrival, Martha met Him and began talking to Him about Lazarus. She was\r\nindeed grieved at the loss of her brother. In the course of the conversation Christ\r\nsaid to her, &quot;Thy brother shall rise again.&quot; She rejoined by\r\ndeclaring, &quot;I know that he shall rise again in the resurrection at the\r\nlast day.&quot; &quot;I am the resurrection,&quot; responded Christ, &quot;and\r\nthe life: he that believeth on me, though he die, yet shall he live ...&quot;\r\nWhen Christ told her that her brother would rise, Martha thought that He was\r\ntalking about the resurrection at the last day. But Christ said: No, I am the\r\nresurrection and the life. Was He the literal resurrection and the life? No.\r\nResurrection is an abstract term. It connotes an action. Since they were\r\ntalking about the resurrection of the body, and since He is the cause of the\r\nresurrection, He declared that, &quot;I am the resurrection ...&quot; In the\r\nlight, therefore, of these facts we instantly grasp the significance of the\r\nlanguage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF THE CONTEXT OF QUOTATIONS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nNO ONE LIVES TO HIMSELF, neither does he die to himself. We are part of all we\r\nmeet, according to Tennyson. Everything that comes in contact with us has a\r\ncertain amount of influence upon us, even though it may be infinitesimally\r\nsmall. Environment is certainly one of the prime factors in determining the\r\nconduct and the life of each individual. From these general observations, we\r\ncan see that the context, which is the &quot;environment&quot; of a sentence,\r\nmust of necessity have a profound impression upon the thought of a given\r\nsentence. Just as, in order to understand a person, we must know his antecedents\r\nand his environment, so must we know that which lies back behind the thought\r\nand the environment or setting in which it is placed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           The\r\nStatement Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A thought\r\nis first expressed by one of the prophets, for instance, in a certain section\r\nin which he is developing a specific theme. A later prophet, or a New Testament\r\nwriter, lifts that quotation from its context and put it into another one and\r\nweaves it into his thoughts. This process I might compare to the gardener who plants\r\nseeds in a bed which spring forth into plants. Then some of the plants are\r\ntaken out of the bed and are placed in an entirely different environment where\r\nthey grow to maturity. Quotations found in the New Testament, taken from the\r\nOld, are like these plants that were sown in the original bed, but are taken up\r\nand transplanted to another environment. We want to see the original\r\nenvironment and likewise the final surroundings of these quotations.<br>\r\n<br>\r\nEach quotation has a very definite meaning in the original context. Thus one\r\nmust study the entire connection of any quotation in the original setting, in\r\norder to get its full import. When this quotation is removed and is put over\r\ninto a New Testament environment, the entire context of the New Testament must\r\nbe sought and the bearing of the quotation upon the thought of the New\r\nTestament writer must be studied. When this is done, sometimes it is found that\r\nthat to which the quotation from the Old Testament is applied in the New fills\r\nout the entire picture as it is presented in the original quotation. In other\r\ninstances it is not the complete fulfillment, but is only a partial or a\r\nlimited accomplishment of the original prediction. Moreover, it may be the\r\nliteral fulfillment plus a typical signification. Or it may be the literal\r\nfulfillment plus an application to a similar circumstance. Then again it may be\r\nthe literal fulfillment plus a summation of a given situation. These various\r\nphases of the truth will develop as we proceed with the study. These statements\r\nbeing true, one can see how very important it is to study both the original\r\ncontext and the one into which the quotation is transplanted, in order to get\r\nthe full scriptural picture of a given prediction. A failure to comply with\r\nthis principle has led to endless confusion and difficulty.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>II.          An\r\nExamination Of Some Examples Of The <br>\r\nPrinciple Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>For a first example of this\r\nprinciple let us look in the New Testament. In Matthew 1:23 we have these\r\nwords: &quot;Behold, the virgin shall be with child, and shall bring forth a\r\nson, And they shall call his name Immanuel; which is being interpreted, God\r\nwith us.&quot; Matthew took this quotation from the Septuagint translation of\r\nthe Old Testament and not from the original Hebrew. It seems that from a\r\ncareful reading of Matthew, chapter 1, the angel who appeared to Joseph is the\r\none quoting this passage from Isaiah 7:14; for immediately following it,\r\nMatthew tells us that Joseph arose from his sleep. This statement implies that\r\nthe quotation was given by the angel.<br>\r\n<br>\r\nWhen we turn to Isaiah, chapter 7, we see that God made an offer through the\r\nprophet to young King Ahaz to perform a miracle in order to strengthen his\r\nfaith. The young king was to designate the place where the miracle was to\r\noccur\u2014whether in the heavens above or in the deep, that is, in the sea beneath.\r\nAhaz did not care for spiritual things. He chose rather to go on in his own\r\nway. Thus he rejected the offer by a pious dodge. When he thus treated sacred\r\nmatters lightly, Isaiah turned from him and addressed the entire house of\r\nDavid. Not only to those living in his day, but to succeeding generations he spoke\r\nand promised that God would give them a sign which would be that a virgin\r\nshould conceive and bear a Son and should call his name Immanuel. From the\r\ntrend of the thought in Isaiah, chapter 7, it is very evident that the sign\r\noffered Ahaz was a supernatural wonder. It is equally clear that the sign to\r\nthe house of David should likewise be of super-human origin. In keeping with\r\nthis thought the promise is made that &quot;the virgin&quot;\u2014some definite\r\nspecific virgin known to the prophet and his auditors\u2014would conceive and would\r\nbear a Son who would be &quot;God with us.&quot; Clearly then the Son promised\r\nin this passage could be none other than one who was miraculously conceived and\r\nborn of a virgin, and who would be God in human form.<br>\r\n<br>\r\nBut immediately following Isaiah 7:14 are verses 15-17 in which is found the\r\npromise of another child, concerning whom nothing miraculous is spoken. He was\r\nto be born in the very near future from the standpoint of the prophet. Before\r\nhe would know to refuse the evil and choose the good the two lands whose kings\r\nAhaz feared would be brought to desolation. Thus it is clear that the child\r\nmentioned in verses 15-17 was entirely different from the one foretold in verse\r\n14. When we are willing to take the language at what it says, we cannot avoid this\r\nconclusion. There is therefore the blending of prophecies concerning two\r\nchildren: one the Messiah of Israel, and the other a child born by natural\r\ngeneration. The blending of two predictions is of frequent occurrence\r\nthroughout the prophetic word. This phenomena therefore is not strange to those\r\nwho are familiar with the prophecies. When we turn now to Matthew, chapter 1,\r\nwe see that the Evangelist quotes the angel as explaining to Joseph Mary's\r\ncondition at the time. To Joseph's amazement Mary, to whom he was at that time\r\nbetrothed, had become an expectant mother. This fact shocked Joseph. He decided\r\nthat he would put her away privately and not make a public example out of her.\r\nIn order to forestall such action, the angel came and explained that she was the\r\none of whom the prophet Isaiah had foretold and that her child had been\r\nmiraculously conceived and would be Immanuel, which means <i>God is with us<\/i>.\r\nIn the light of these facts it is clear that the prophecy spoken by Isaiah was\r\nto be taken literally, at its face value; for so did the angel understand it\r\nand expound it to Joseph.<br>\r\n<br>\r\nThe virgin birth was essential to our salvation. Man, in the person of Adam,\r\nthe representative of the race, lost everything when he partook of the\r\nforbidden fruit. Thus in our representative we lost our birthright. By the\r\ntransgression of one man sin entered the world. Christ, the second Adam, who\r\naccording to this prediction enters the world by miraculous conception and\r\nvirgin birth, championed the cause of man and won back for him his birthright\r\nfrom Satan. He, as a man, fought the battle and won the victory, conquering the\r\nDevil, who had the power of death, and brought life and immortality to light\r\nthrough the gospel. It was as man that the Messiah won the victory and obtained\r\nall\u2014and more than we lost in Adam.<br>\r\n<br>\r\nFrom the Old Testament it was clear that the Messiah would be a man, the Son of\r\nAbraham, the Son of David. In order to be a man, He had to be born as other men\r\nare born. In regard to such a birth there were three possibilities: human\r\nparents, a new creation, and the substitution of the divine operation instead\r\nof a human father. If He had human parents, He would simply be like other men,\r\nhaving the fallen nature. If He were a being created, He would not be a man\r\nbelonging to our race. Hence, under God's moral government, He could not\r\nchampion man's cause. The only other possibility would be that of the\r\nsubstitution of the divine operation for a human father. By this method the\r\ntaint of sin would be excluded, for it is inconceivable that, with the divine\r\noperation in the matter of the virgin birth, the taint or element of sin would\r\nbe possible. Thus, according to reason, the miraculous conception by the divine\r\noperation and the virgin birth of the Messiah is the only possibility for the\r\nredemption of the human race. Such is the explanation given by the angel. The\r\ninspired Apostle's quoting the angel's word puts the divine seal of approval\r\nupon the account. There is perfect harmony between the prophecy in its original\r\nconnection and in the account of the birth of Christ in the New Testament,\r\nwhich was the complete fulfillment of the prediction. The prediction threw\r\nlight upon the fulfillment and the fulfillment upon the original prophecy.<br>\r\n<br>\r\nTHE next quotation which I wish to note is the one appearing in Matthew 2:6\r\nwhich is taken from Micah 5:2. &quot;Now shalt thou gather thyself in troops, 0\r\ndaughter of troops: he hath laid siege against us; they shall smite the judge\r\nof Israel with a rod upon the cheek. 2 But thou, Beth-lehem Ephrathah, which\r\nart little to be among the thousands of Judah, out of thee shall one come forth\r\nunto me that is to be ruler in Israel; whose goings forth are from of old, from\r\neverlasting. 3 Therefore will he give them up, until the time that she who\r\ntravaileth hath brought forth: then the residue of his brethren shall return\r\nunto the children of Israel&quot; (Micah 5:1-3). In verse 1 the prophet\r\naddresses one whom he calls &quot;0 daughter of troops&quot; and tells her to\r\ngather her forces together &quot;against us,&quot; the Jewish people. Then he\r\nforetells that the besieging forces will smite the Judge of Israel with a rod\r\nupon the cheek. This language shows that Israel, at the time here foreseen,\r\ndoes not have a king. The siege is against the city where this judge of Israel\r\nis. This information immediately shows that the siege is against the capitol\r\ncity of the Jews, Jerusalem. In contrast with Jerusalem is the little town of\r\nBeth-lehem Ephrathah, which is small to be numbered among the thousands of\r\nJudah. Yet she is very important because of the fact that the one who is to be\r\nruler in Israel is to come forth from there unto God. This one has had a\r\npre-existence prior to His coming forth from Bethlehem, for it is said\r\nconcerning Him that His &quot;goings forth are from of old, from everlasting.&quot;\r\nThis passage shows that the one of whom the prophet is speaking has had an\r\nexistence prior to His going forth from Bethlehem. In fact, He has been active\r\nfrom historic times throughout the past prior to His coming to Bethlehem.<br>\r\n<br>\r\nFollowing this prediction is the warning: &quot;Therefore will he give them up,\r\nuntil the time that she who travaileth hath brought forth: then the residue of\r\nhis brethren shall return unto the children of Israel.&quot; This verse is a\r\nconclusion drawn from data that has just preceded\u2014the facts which we have just\r\nnoted; namely, the siege of Jerusalem. Evidently there is some connection\r\nbetween the siege of Jerusalem and the birth in Bethlehem of this future ruler\r\nof Israel. Because of a certain connection existing between these two events,\r\nGod gives them up until the time &quot;that she who travaileth hath brought\r\nforth ...&quot; God gives up Jerusalem with her children until she who travails\r\nbrings forth. Who is the one travailing and bringing forth? In the light of the\r\ncontext it can be Jerusalem only who brings forth the new Israel; for\r\nimmediately it is explained that &quot;then the residue of his brethren shall\r\nreturn unto the children of Israel.&quot; The rest of the brethren of Judah\r\nwill return to this tribe when she who travails brings forth. From other\r\npassages we know that the twelve tribes of Israel will be united and will\r\nconstitute one nation, when the Jews acknowledge their national sin and accept Christ\r\nas their Messiah. These three verses show us that God brings the daughter of\r\ntroops against Jerusalem to besiege the people. He gives His Chosen People up\r\nuntil Jerusalem finally travails in the time of Jacob's trouble and the new\r\nIsrael is born. But this siege against the capital of the Hebrews and the\r\ngiving of them up until the time of the Tribulation is due to their relation to\r\nthis one who is born in Bethlehem. The connection isn't given here but is to be\r\nsupplied from other passages that deal with the same subject. When we examine\r\nthese in the light of other passages, we see that this one who is born in\r\nBethlehem is none other than the Messiah. The ancient synagogue recognized this\r\nfact and thus interpreted this passage as a prediction concerning His birth.\r\nWhen He thus comes to His people, the leaders do not understand who He is and\r\ndo not recognize Him. They reject Him and clamor for His execution, which is\r\ncarried out by the Romans. Finally, forty years after that fateful event, Rome,\r\nthe daughter of troops, brings her forces against the Jewish nation. Jerusalem\r\nfalls in A.D. 70. The Hebrews are scattered throughout the world and they\r\nremain the people of the wandering feet until the time that Jerusalem travails\r\nagain with child, the new Israel. At that time the Hebrew people will see the\r\nmistake of the centuries in their rejecting the Messiah. In true contrition\r\nthey will acknowledge their national sin, will plead for Him to return, which\r\nthing He will do. Then all Israel will be reunited. Thus the residue of Judah's\r\nbrethren will return to Him. Messiah will mount the throne of David and will\r\nestablish a reign of righteousness, peace, and justice upon the earth.\r\nAccording to verse 4, Messiah &quot;shall stand, and shall feed his flock in\r\nthe strength of Jehovah, in the majesty of the name of Jehovah his God: and\r\nthey shall abide; for now shall he be great unto the ends of the earth.&quot;\r\nSuch is the original context of the second quotation given in Matthew.<br>\r\n<br>\r\nNow let us look at it as it appears in Matthew. When the wise men came from the\r\nEast and inquired where was the child who is born &quot;King of the Jews,&quot;\r\nHerod inquired of the scribes where the expected King was to be born. Their\r\nreply was that, according to Micah's prophecy, He was to be born in Bethlehem\r\nof Judaea. Thus they quoted Micah 5:2 and interpreted this passage literally.\r\nHerod wanted to know the place where He was to be born. The prophecy stated\r\nthat it would be in Bethlehem of Judah.<br>\r\n<br>\r\nThis prophecy was interpreted literally. Messiah, who is to be Israel's future\r\nRuler, was, according to plan and schedule, to be born in Bethlehem of Judah.\r\nThus we see from Matthew's use of this passage that the prophecy was fulfilled\r\nliterally. Both the original prediction and its application in the New\r\nTestament confirm one another.<br>\r\n<br>\r\nA THIRD quotation given in the New Testament from the Old is found in Matthew\r\n2:15: &quot;Out of Egypt did I call my son.&quot; This passage is found in\r\nHosea 11:1. An examination of the original context shows that the prophet was\r\nspeaking of Israel and her coming forth out of Egyptian bondage. Israel was in\r\nthe literal Egypt and literally came out of Egyptian bondage under the\r\nleadership of Moses. About this interpretation there can be no doubt. When the\r\nwise men departed from Bethlehem, they went directly to their own home and did\r\nnot return to tell Herod anything about the Christ Child. Knowing what Herod\r\nwould do, God warned Joseph to take the child and Mary the mother, to flee to\r\nEgypt, and to remain there until He would tell them when to come back to the\r\nland of Israel. Joseph followed the instructions implicitly. When Herod was\r\ndead, God instructed him to bring the mother and the child out of Egypt and to\r\nreturn to Palestine. This thing they literally did. Matthew said that the Holy\r\nFamily resided in Egypt and came forth, returning to the land of Israel, and\r\nthus fulfilled this prophecy. But as we have seen, this prophecy applied to\r\nIsrael literally and to the Exodus under Moses. Just as Israel's coming out of\r\nEgypt was literal, so was the coming of the Holy Family literal. But since\r\nIsrael is called God's first-born and so Christ was God's First-Born, there was\r\na typical relationship between Israel and the Messiah. Thus we see the literal\r\nmeaning of the prophecy plus the typical signification. Because of Israel's\r\nbeing typical of the Messiah, this passage was thus properly and legitimately\r\napplied to Him.<br>\r\n<br>\r\nIN Matthew 2:18 we have a quotation taken from Jeremiah 31:15: &quot;Thus saith\r\nJehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel\r\nweeping for her children; she refuseth to be comforted for her children, because\r\nthey are not.&quot; An examination of this passage in the original context\r\nshows that these words were spoken concerning the mothers of Israel who wept\r\nwhen their sons, at the conclusion of the fall of Jerusalem under\r\nNebuchadnezzar went forth into Babylonian captivity. There was literal weeping\r\nby real women concerning the fate that had overtaken their sons. An examination\r\nof the original context shows that this is the significance of the words.<br>\r\n<br>\r\nWhen Herod saw that he had been mocked by the wise men, he issued a decree that\r\nall children under two years of age should be destroyed. He issued this edict\r\nin order that he might be certain that the Christ Child was slain. When this\r\ndecree was executed, naturally the mothers of Bethlehem whose children had been\r\nslain wept for their children. In the original passage there were actual\r\nmothers weeping literally for their children. In the application that is made\r\nof this passage to the mothers of Bethlehem the whole situation is literal. But\r\ndid Jeremiah, in speaking these words, look forward and see these mothers in\r\nBethlehem weeping? This is doubtful. Why then, did Matthew quote this passage\r\nand apply it to the case under discussion? The original subjects concerning\r\nwhom the prophecy was uttered and those to whom it was applied were all\r\nliterally in a similar position. The cases were parallel in that they were\r\nliteral and were similar. Thus Matthew interprets this passage literally and\r\nmakes an application to an analogous case. We see that the prophecy had literal\r\nfulfillment plus an application. This is a legitimate use of Scripture.<br>\r\n<br>\r\nIN Matthew 2:23 we are told that Mary and Joseph brought Christ and settled in\r\nNazareth that it might be fulfilled which had been spoken through the prophets\r\nthat He should be called a Nazarene. One will look in vain for such a definite,\r\nspecific passage of Scripture saying that the Messiah would be called a\r\nNazarene. A Nazarene is an inhabitant of Nazareth. In the first century\r\nNazareth had a very bad name. When Nathaniel was told that Christ was of\r\nNazareth, he asked this question: &quot;Can any good thing come out of\r\nNazareth?&quot; (John 1:46). The word, Nazarene, in the days of Christ was a\r\nterm of reproach. Since there is no specific passage of Scripture which says\r\nthat Messiah would be called a Nazarene, and since there are many passages\r\nwhich say that He would be hated, despised, and looked down upon, it is very\r\nclear that the statement of the Evangelist that He should be called a Nazarene\r\nis his way of giving us the gist of those prophecies that tell about the\r\nhostile attitude that the people would take toward Messiah. The Old Testament\r\npredictions say that men will literally hate the Messiah, and that He will be a\r\nreproach and will be despised. All of these ideas are expressed by the word, Nazarene.\r\nThus we see that this is a literal fulfillment of these predictions, but it is\r\nalso a summation of the teachings of the prophets on this point.<br>\r\n<br>\r\nFrom this short survey of quotations from the Old Testament we can see how very\r\nimportant it is that we examine the contexts of every quotation thus cited in\r\norder that we may determine the correct interpretation.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nONE OF the characteristics of the present era is that it is imbued with what is\r\ncalled the scientific spirit. The word science comes from the Latin word which\r\nmeans &quot;to know.&quot; Science, then, according to definition, is that\r\nwhich is known. In order to know anything properly, a person must have all the\r\nfacts that pertain to the subject in hand. He must, not only gather the facts,\r\nbut must correlate his data, and place it in proper relation in its\r\nenvironment.<br>\r\n<br>\r\nIf a person, therefore, is endeavoring to study any passage or text in a\r\nscientific manner, he must gather all the facts that bear upon the subject of\r\nthe special passage, must relate them to kindred thoughts, and give them their\r\nproper place in the scheme of things. I might illustrate this process by the\r\nuse of the jigsaw puzzle. The component parts are laid out for one to use in\r\nreconstructing or building all the pieces into a complete unit. When each\r\nsingle part is placed in its proper position with relation to others without\r\nbeing forced, a picture or map is thus constructed\u2014figuratively speaking, a\r\nmosaic is formed, which presents some pattern or scene.<br>\r\n<br>\r\nAgain, the principle which we have under consideration may be compared to the\r\nwork of a lawyer on a given case. He seeks all the information and the data\r\nthat has any bearing upon the situation. The facts and material evidence, if\r\nthere be any, are presented in the proper relation to other things. In the case\r\nof a trial by jury, these facts are presented by the witnesses and are summed\r\nup by the legal advisers on both sides. Then it is for the jury to decide the\r\ncase upon the merits of the evidence.<br>\r\n<br>\r\nIn a similar way, when anyone is studying any particular subject in the\r\nScriptures, he must examine carefully the testimony of each of the biblical\r\nwriters on the subject to be investigated. The testimony of each passage must be\r\nrelated properly to the theme in hand in order that a clear picture may be\r\npresented by all of those giving their testimony.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Some\r\nFundamental Principles Involved <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In order\r\nto gather all facts on a given subject\u2014if a person wishes to get a complete and\r\na clear picture of a subject\u2014he should have a good concordance; but should know\r\nhow to use it. Of course, the references in a good reference Bible are often of\r\ngreat advantage to the student. At the same time, many of these references are\r\nincorrect, since they have been placed there by men, fallible creatures who do\r\nmake mistakes. A person must study each scripture to which a reference is made\r\nin order to determine whether or not the particular passage referred to has any\r\nbearing upon the theme under investigation. The facts of each context alone can\r\ndecide this matter.<br>\r\n<br>\r\nA very grave error is frequently made by considering a verse as being related\r\nto a given one because of the same words in both passages. For instance in\r\nGenesis 1:2 we see the words, waste and void, which describe the condition of\r\nthe earth after it had been wrecked. In Jeremiah 4:23 we also see these same\r\nwords. Many have concluded, therefore, that Jeremiah was looking backward to\r\nthe same original catastrophe that overtook the primitive earth. Whenever such\r\nan interpretation as this is made, error instantly is injected into the\r\nsubject. When the context of the passage of Jeremiah 4:23 is studied, it\r\nbecomes immediately evident that this passage is referring to the great Tribulation,\r\nwhen wreckage and devastation will be the order of the day on account of the\r\nterrific judgments which Godwill send upon the earth.<br>\r\n<br>\r\nAgain, we see mention made of the new heavens and the new earth in Isaiah\r\n65:17. By looking at and studying carefully II Peter 3:1-13, we find reference\r\nto the new heavens and the new earth. By our studying each of these passages\r\nand getting the facts in each context, we see that both Isaiah and Peter were\r\ntalking about the new heavens and the new earth of the Millennial Era. But in\r\nRevelation, chapters 21 and 22, we also read of new heavens and a new earth.\r\nWhen a person studies the chronological development of the prophecies of the\r\nBook of Revelation, he sees that the new heavens and earth of these chapters\r\nare those which will be created after the Millennium has ended. To identify\r\ntherefore the new heavens of Isaiah 65:17 and II Peter 3:13 with the new heaven\r\nof Revelation, chapters 21 and 22, is a false identification. Whenever these\r\nare thus considered the same confusion is immediately introduced into the\r\nScriptures.<br>\r\n<br>\r\nWhenever a person studies the Scriptures by comparing one passage with another,\r\nhe assumes that all truth harmonizes. Since the Bible is the inerrantly\r\ninspired Word of God, all of its statements must harmonize. Should there appear\r\nto be, on the surface, a contradiction, let us conclude that the discrepancy is\r\nonly apparent and not real. Any such variance is to be accounted for upon the\r\nbasis of our lack of knowledge or comprehension to understand the real situation\r\nwhich appears as inharmonious. Truth and facts, whether in the physical,\r\nmaterial universe, or in revelation, are in perfect accord. The God who created\r\nthe universe likewise made the revelation that is contained in the Scriptures.\r\nHe being the God of reality, stamps truth on His material universe and states\r\nit in His Word.<br>\r\n<br>\r\nIt is of paramount importance that, whenever we attempt to compare scripture\r\nwith scripture, we must be certain that the passages under consideration are\r\nindeed talking of the same things, persons, or events. Sometimes, upon the\r\nsurface, there appears to be a connection between two passages. But when all\r\nthe facts of the context of each passage are studied carefully, it frequently\r\nbecomes evident that those passages that are supposed to be related are not. On\r\nthe other hand, often there are passages that have bearing upon other\r\nquotations, which at a glance we do not immediately recognize. But let it be\r\nunderstood that the facts of the context of all passages must be thoroughly studied\r\nbefore any identification may be made.<br>\r\n<br>\r\nWe must understand that the fullness, completeness, and the clarity of a\r\npicture that is made by comparing scripture with scripture, depend upon the\r\nthorough and complete investigation that is made. If only a few passages that\r\nhave bearing upon a subject are studied and considered, of course the picture\r\nor conclusion to which one is brought is only partial, limited, and incomplete.\r\nOn the other hand if all related passages are studied in the light of the context\r\nof each and the facts thus gleaned are placed in the proper relationship with\r\nthe others that are gathered from different passages, and if a thorough\r\ninduction is made, then we have a complete and clear picture of the subject\r\nunder consideration\u2014we have all the truth that God has revealed on a given\r\nsubject. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>An\r\nExample Of Comparing Scripture With Scripture <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning God\r\ncreated the heavens and the earth&quot; (Gen. 1:1). The first statement of the\r\nScriptures in the original Hebrew contains seven words. This declaration has\r\nmighty and far-reaching ramifications. In fact, volumes are wrapped up in this\r\nsublime utterance. By a clear, full understanding of this passage, most of the\r\nphilosophies and cults may be refuted. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the Beginning&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning ...&quot;\r\nThis phrase immediately suggests that found in John 1:1: &quot;In the beginning\r\nwas the Word ...&quot; The Word, the Living Word, existed in the beginning,\r\nthat portion of eternity that antedated the creation of the material universe.\r\nLikewise reference is made to this same Living Word who is thought of as\r\nWisdom, in Proverbs 8:22f:<br>\r\n<br>\r\n&quot;22 Jehovah possessed me in the beginning of his way,<br>\r\nBefore his works of old.<br>\r\n&quot;23 I was set up from everlasting from the beginning,<br>\r\nBefore the earth was.<br>\r\n<br>\r\n&quot;30 Then I was by him, as a master workman;<br>\r\nAnd I was daily his delight, <br>\r\nRejoicing always before him,<br>\r\n&quot;31 Rejoicing in his habitable earth;<br>\r\nAnd my delight was with the sons of men.&quot;<br>\r\n<br>\r\nIn such a passage as Isaiah 44:6 we have a reference to God and His being back\r\nin the beginning, in the eternity of the past, as well as existing throughout\r\nall the future ages of eternity.<br>\r\n<br>\r\nThere are many more passages that deal with this phrase and the idea set forth,\r\nbut these are sufficient for us to understand how to proceed in comparing scripture\r\nwith scripture to get all the information on any one particular expression.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God, YHUH<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 1:1 we are told that\r\nGod created the material universe. God here is the original name for the\r\nAlmighty and carries the idea of Strong Ones, since the word is in the plural\r\nnumber. When, in the thinking of men who refused to retain God in their\r\nknowledge, the forces of nature were deified and were considered as actual\r\ngods, Godrevealed His memorial name to His people. In the days of Seth, for\r\ninstance, men began to call upon the name of Jehovah (Gen. 4:26). This name\r\ncarried the idea of the Uncaused Cause of all things, the one who stands back\r\nbehind all things, and who has brought all things into existence, \u2014 the one in\r\nwhom all live, move, and have their continual being.<br>\r\n<br>\r\nSince the word rendered &quot;God&quot; is in the plural, and since\r\n&quot;three&quot; is the smallest plural\u2014there being the singular and also the\r\ndual numbers\u2014we can see how the plural for the word God is an echo of the\r\nTrinity, tri-unity\u2014Three in One and One in Three.<br>\r\n<br>\r\nMoses declared the unity and at the same time the plurality of the Divine Being\r\nin Deuteronomy 6:4, which literally rendered is: &quot;Hear 0 Israel! Jehovah,\r\nour Gods, is Jehovah a unity.&quot; Here the word Jehovah refers to the Holy\r\nTrinity. In certain other texts it is evident from these facts that this\r\nmemorial name of God refers to the Father; in still others the Son is referred\r\nto by this same name. And in still others the Holy Spirit is called Jehovah.<br>\r\n<br>\r\nBy looking at a few passages and by noting the facts just mentioned, we see\r\nthat, in our study of passages containing the word God, Jehovah, or God, we\r\nhave an inexhaustible fund of biblical knowledge. We could continue with this\r\nsecond word of Genesis 1:1 and fill several volumes. But these suggestions show\r\nus how we should study this phase of our subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;Created&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An examination of the fifty-odd\r\noccurrences of the word, create, in the Hebrew Bible shows that the fundamental\r\nconcept lying behind this word is that of bringing something into existence\r\nwhich had no form nor substance before the act of creating was performed. This\r\nfundamental meaning lies inherently in the word although it may have secondary\r\napplications.<br>\r\n<br>\r\nThough the word, create, does not occur in Psalm 90, verse 2, the idea is\r\nthere, expressed in different terms. Moses looked back to the time when the\r\nheavens and the earth were brought into existence. Then he lifted his eyes and\r\ntook a far-off view in the direction of the past and spoke of the ages which\r\nantedated time, and which constituted eternity in the past. From the context it\r\nis clear that creation is referred to in this passage.<br>\r\n<br>\r\nAgain, the creation of the universe is referred to in Job 38:7. When Godcreated\r\nthe earth, it was not in the condition described in Genesis 1:2. On the\r\ncontrary, it was not a waste, nor desolation. From John 1:1-4 we see that the\r\nWord, the Living Word, Christ, was the one who actually was the Creator of the\r\nmaterial universe. This phase, likewise, of our subject could be continued\r\nindefinitely. Such a study as this would enrich our lives very materially, but\r\nthis much discussion is sufficient for us to see the importance of looking at\r\nthis word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Heavens&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In Psalm 115:16 reference is made to &quot;the heavens&quot; in\r\ncontrast to the earth. The former belongs to God, the latter He has given to\r\nmen. In Psalm 11:4 we are informed that God's throne has never been overturned,\r\nand that His Holy Temple is in heaven. This Temple of God in the heavens is not\r\nof the material order. It is unseen; hence it is of the eternal order (II Cor.\r\n4:18).<br>\r\n<br>\r\nAgain, we see in Revelation 11:19 the Temple of God in heaven, which of course\r\nrefers to that tabernacle of God not made with hands, eternal in the heavens.\r\nThe study of the visible, material heavens, as they are presented in the\r\nScriptures, together with the invisible heavens, likewise constitute the most\r\nfascinating and instructive and informative subjects. These references however\r\nwill suffice.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Earth&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The earth is a part of the material universe which God created in\r\nthe beginning. Volumes of information are given to us with reference to it\r\nthroughout the Scriptures.<br>\r\n<br>\r\nIn Psalm 24:1,2 we are told that the earth and all that is therein belongs to\r\nJehovah. It belongs to Him because He is the Creator of it\u2014as we learn in the\r\nScriptures. It is His, Jehovah the Son's, because He purchased it by the\r\nredemption which He wrought for us on Calvary. It will be His by conquest when\r\nHe returns in glory and power to take the reins of the government of the\r\nuniverse in His hands and to establish the reign of righteousness upon the\r\nearth. Volumes likewise could be written upon the subject of the earth. The\r\ncompleteness of our picture with reference to any of these material elements\r\nfound in this verse depends entirely upon the extent and thoroughness of our\r\ninvestigation.<br>\r\n<br>\r\nThe material heavens and earth that was created in the beginning, as we learn\r\nin Genesis 1:1, will pass away eventually, but one jot or tittle shall in\r\nnowise pass away from the law until every word which God has spoken has been\r\nfulfilled with reference to them. Christ likewise told us that heaven and earth\r\nshould pass away, but His word should not pass away (Matt. 24:35). He did not\r\ntell us when they will pass away, but merely stated that such would be the\r\ncase. In Revelation 20:11 we have this statement: &quot;And I saw a great white\r\nthrone, and him that sat upon it, from whose face the earth and the heaven fled\r\naway; and there was found no place for them.&quot; At the conclusion of the\r\nshort period following the Millennium, the great white throne judgment will be\r\nestablished. At that time the material heavens and the earth that were created\r\nin the beginning will pass out of existence. God created them out of nothing,\r\nand into a state of nothings they shall return. At that juncture time, which\r\nbegan with the creation of the material universe, ceases. Then eternity begins.<br>\r\n<br>\r\nThis eternity of the future begins with God's creating the new heavens and the\r\nnew earth. What is meant by the new heavens and the new earth? The eternal\r\norder of which we read in Revelation, chapters 21 and 22. There we see the\r\neternal heavens, and the eternal earth, and the eternal Jerusalem coming down\r\nout of the eternal heavens and resting upon the eternal earth. This will be the\r\nplace of the abode of the righteous, throughout the ceaseless ages of the\r\neternity of the future.<br>\r\n<br>\r\nGreat things lie ahead of us\u2014that is, for all who know and who love Christ, our\r\nRedeemer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE PROPHETIC POINT OF VIEW<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Installment\r\n1<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE SCRIPTURES give us a\r\ncomposite picture of things in the material world, past, present, and future.\r\nThis is not to be a surprise to anyone who realizes that the Eternal God, the\r\nCreator of the universe, has\u2014figuratively speaking\u2014the blueprint of all the\r\nages through which the physical universe passes. Since God is interested in His\r\nchildren and wishes them to cooperate with Him in the fullest way possible,\r\nnaturally He has revealed to them secrets concerning the past, facts and\r\nprinciples in the present, and the future glories which are to be theirs\r\nthroughout the ages of eternity. <br>\r\n<br>\r\nOf the thirty-nine Books of the Old Testament sixteen of these are devoted to\r\nprophecy\u2014prophecy in the correct meaning of the term. The prophets interpreted\r\nhistory as well as pointed out the future. They explained the future and\r\npointed out the past course of history, for the enlightenment of the people of\r\nGod.<br>\r\n<br>\r\nThe word in the original Hebrew meaning a prophet simply indicates a spokesman\r\nfor God. If he was looking back into the past, he was interpreting for the\r\nedification of his hearers and readers the facts of the history. Often times\r\nthe prophet looked at the present and, realizing that the past, present, and\r\nfuture are linked together by the law of causation, pointed out the salient,\r\noutstanding facts of the present and then delineated the future and interpreted\r\nits significance for us. In view of this broad meaning of prophecy we are not\r\nsurprised to learn that, in the Hebrew Bible, such books as Joshua, Judges,\r\nSamuel, and Kings are correctly designated the &quot;Former Prophets.&quot;\r\nThose, however, which we call Prophets, namely, Isaiah through Malachi, are\r\ncalled the &quot;Latter Prophets.&quot;<br>\r\n<br>\r\nIn keeping with the significance of the terms, prophet and prophecy, we realize\r\nthat the man who has delved into the Word of God, which records the past\r\nhistory of the universe and of the race, and who gives us the correct\r\nphilosophy of history, is indeed a prophet\u2014though he is uninspired and cannot\r\nlay claim to the infallible inspiration of the Holy Spirit as were the prophets\r\nof the Old and the New Testament. The teacher of God's Word who has, by\r\ndiligent search and by the illumination of the Spirit of God been able to\r\ndiscover the great fundamental principles of God's moral government, and who is\r\nable to see and to discern in the present situation the application of said\r\nprinciples and of the trend of the present time is likewise, in the true sense\r\nof the term, a prophet. Also those men who study the Word of God and take it at\r\nits face value, believing that God said what He meant and meant what He said,\r\nand who, following the golden rule of interpretation* tell us exactly what the\r\nprophets said with reference to the things out ahead of us are likewise\r\nprophets in the correct sense. They are this in that they have discovered the\r\nmind of God as revealed in the Scriptures and are able to see, in the light of\r\nthe continuity of events, the working of the invisible hand of the Almighty as\r\nHe directs everything toward a great, glorious, and grand consummation, when He\r\nwill head up all things in the dispensation of &quot;the fullness of\r\ntimes&quot; in Christ, namely, in the great Millennial Age.<br>\r\n<br>\r\nAs we learn in Hebrews 1:1f, God spoke to the fathers in different measures and\r\nin different manners. According to Numbers 12:7,8 He spoke to Moses face to\r\nface. In this intimate manner He did not speak to any of the other prophets\r\nafter Moses. He spoke to them in dreams and in visions. At the same time, when\r\nGod gave a revelation to His spokesman, often the Spirit simply inspired the\r\nthought and led the divine spokesman to choose or select the proper words and\r\nphraseology that would best convey the idea to his auditors or readers. We\r\ntherefore read throughout the Word that &quot;the word of God came unto\r\n...&quot; In other words, God sent a spiritual communication to the prophets\r\nand they, as ambassadors for Him spoke forth the message, using the exact words\r\nand terminology that were given to them by inspiration. The Holy Spirit, as we\r\nlearn from I Corinthians, chapter 2, gave not only the thought but the words by\r\nwhich those thoughts were expressed. In view of this fact, there is no wonder\r\nthat the Apostle Paul spoke of the Scriptures as having been inspired by God:\r\n&quot;Every scripture inspired of God is also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work&quot; (II\r\nTim. 3:16,17). Peter also spoke thus; &quot;And we have the word of prophecy <i>made<\/i>\r\nmore sure; whereunto ye do well that ye take heed, as unto a lamp shining in a\r\ndark place, until the day dawn, and the daystar arise in your hearts: 20\r\nknowing this first, that no prophecy of scripture is of private interpretation.\r\n21 For no prophecy ever came by the will of man; but man spake from God, being\r\nmoved by the Holy Spirit&quot; (II Pet. 1:19-21).<br>\r\n<br>\r\nWhen the Word of God thus came to any of His messengers, they, accordingly as\r\nthey were inspired, dealt with the past, the present, and the future \u2014according\r\nto the needs of the ones to whom the message came. For instance, Moses, the\r\ngreat lawgiver, was led by the Spirit of God to give the historical account of\r\nthe beginnings of the heavens and the earth and the great catastrophe that\r\nreduced the earth to a condition of desolation and wasteness. He likewise\r\ntraced the history of the Patriarchs and finally came, in his discourse upon\r\nhistory, to the time of God's delivering His Chosen People from Egyptian\r\nbondage. When Israel was at Sinai, God delivered to her His Law. Moses applied\r\nthe law to the life of the people to whom he was ministering. Interspersed in\r\nthe historical and legal sections of the writings of Moses are some of the\r\nbrightest jewels of prophetic utterance to be found anywhere in the Divine\r\nRevelation. When we come to the New Testament and consider the Four Records of\r\nthe Gospels, we see that the inspired Evangelists wrote accounts of our God's\r\nlife, giving samples of His teaching and of His works. Here likewise are\r\ninterspersed in this material prophetic utterances in which our God,\r\nfiguratively speaking, raised the curtain and gave us a glimpse into the future\r\nof the world and of the eternal state of bliss and felicity with God and the\r\nredeemed forever and ever.<br>\r\n<br>\r\nOn certain occasions, when the word of the God came to various prophets, God\r\nmade graphic the message by presenting it in connection with some vision. Thus\r\nthe spiritual eyes of the prophets were opened and there were presented to\r\ntheir startled gaze scenes of the spiritual world and also of things that had\r\noccurred in the past and things that were yet to come to pass. One of the\r\nearliest names given to these divine messengers was &quot;seer.&quot; The word\r\nseer meant one who was granted a spiritual vision of truth and one who\r\ndelivered in words chosen by the Spirit that which had been presented to his\r\nspiritual vision. From the history of the use of this word and from the fact\r\nthat it was supplanted by the later word, prophet (a spokesman for God), we are\r\nlogical in concluding that probably in the earlier stages of Israel's history\r\nvisions were frequently granted to these ambassadors of the court of heaven. As\r\nthe years passed by, there was not the need of the presentation in such graphic\r\nmanner of these messages from God.<br>\r\n<br>\r\nToward the close of the monarchy, after the nation had gotten on the toboggan\r\nand was coasting with lightning speed toward destruction, the vision was again\r\nemployed by Godin stirring up His people and warning them of the dangers into\r\nwhich they were headed and the glories that await the servants of God. In the\r\nwritings of Ezekiel we see many visions. This prophet was in vision transported\r\nfrom his place among the captives in Babylon to Jerusalem itself and was shown\r\nthe actual conditions that were to be found in Jerusalem and in Palestine. Thus\r\nin very clear, vivid, graphic language, Ezekiel portrayed the real situation\r\nback in the homeland to his fellow-captives. In keeping with this thought,\r\nDaniel, younger contemporary of Ezekiel, likewise was granted various visions.\r\nThis type of revelation is called <i>apocalyptic.<\/i> There is no book in the\r\nScriptures that prepares one for the understanding of the course of history\r\nfrom the Babylonian captivity unto the establishment of the kingdom of glory\r\nhere upon earth as does the Book of Daniel. In chapter 2 appears the vision of\r\nthe metallic image which symbolizes the four different world kingdoms to whom\r\nGod would give global dominion. In chapter 7 the same four world empires are\r\npresented, but under different symbolism. The fourth of this series of kingdoms\r\nis followed by the fifth, namely, the kingdom of Christ, the Messiah of Israel\r\nand Saviour and Redeemer of the world. When the captives who wished to serve\r\nGod returned under Zerubbabel, the governor of the house of Israel, and Joshua,\r\nthe high priest, from Babylon to the Holy Land, God raised up two\r\nprophets\u2014Haggai, an old man, and Zechariah, a young man\u2014who stirred the\r\nreturned exiles out of their lethargy and caused them to throw themselves\r\nwholeheartedly into the service of God. Haggai spoke the words of God, giving\r\nevidence of having some privileges of vision; but Zechariah, the younger\r\ncontemporary, was granted visions and he portrayed in the most vivid and\r\ngraphic manner the future when Israel will return to God, Jerusalem shall\r\nbecome the capital of the world, and Israel, cleansed and purified, shall\r\nbecome the channel of world blessing. The Apostle John, in the Book of\r\nRevelation, likewise was led by the spirit to present his message just as he\r\nhad received it in vision.<br>\r\n<br>\r\nLet us remember that, though the revelation was given in the form of visions,\r\nthese communications described spiritual realities. It is for us, therefore, to\r\nascertain by hard study and by trustful praying the import of the message\r\nwhether given in plain words or in the form of a descriptive vision. Let our\r\nprayer be, <br>\r\n<br>\r\n&quot;Open thou mine eyes, that I may behold Wondrous things out of thy\r\nlaw&quot;<br>\r\n(Ps. 119:18). <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 2<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN the preceding article of this\r\nseries we have seen the real scriptural meaning of prophecy\u2014that it refers to\r\nthings past, present, and future. We have seen, moreover, that some of the\r\nrevelations of God came in the manner indicated by the scriptural formula:\r\n&quot;The word of Jehovah came unto ...&quot; We have also seen that, by\r\nvision, the revelation was made more graphic in the case of many of the\r\nprophets. In the present study we wish to note several cases of predictive\r\nprophecy in order that we may learn just how to approach any utterance in\r\nregard to the future.<br>\r\n<br>\r\nIn John, chapter 8, we have a discussion or debate which Godhad with the\r\nscribes and the Pharisees at Jerusalem, when He attended the last Feast of\r\nTabernacles during His personal ministry. It became quite evident to all who\r\nwere looking on that the leaders of Israel were bent and determined in their\r\nvigorous opposition to Christ. He, with His penetrating divine vision, looked\r\nbehind outward appearances and detected the presence of the great enemy of both\r\nGod and man that was moving them on in their bitter opposition to Him. He\r\ntherefore declared that His opponents were children of their father, the devil,\r\nsince he was stirring them up and moving them to such unreasonable measures of\r\nopposition. In their discussion, they claimed to be the children of Abraham,\r\nbut Christ showed that they were not children of that venerable patriarch,\r\nthough they had been born of Jewish parentage.<br>\r\n<br>\r\nThey had the Abrahamic blood, but they did not have the Abrahamic spirit. They\r\nhad been blessed of God, in that they were living at the very time when the\r\nMessiah would come and with their physical eyes were looking upon Him, yet they\r\ndid not appreciate that fact, the reason being that they did not know Him nor\r\nthe Scriptures which were read every sabbath in their synagogues. Even under\r\nthe old covenant there was such a thing as knowing God in a personal manner.\r\nThis fact is seen in the following quotation: &quot;Thus saith Jehovah, Let not\r\nthe wise man glory in his wisdom, neither let the mighty man glory in his\r\nmight, let not the rich man glory in his riches; 24 but let him that glorieth\r\nglory in this, that he hath understanding, and knoweth me, that I am Jehovah\r\nwho exerciseth loving-kindness, justice, and righteousness, in the earth; for\r\nin these things I delight, saith Jehovah&quot; (Jer. 9:23,24). <br>\r\n<br>\r\nThe Apostle Paul told the Jews in Antioch of Pisidia that their brethren in\r\nJerusalem fulfilled the Scriptures in condemning and crucifying the Messiah\r\nsimply because they did not know Him nor the Scriptures. These facts show that,\r\neven though the spiritual blessings enjoyed by the Old Testament saints were\r\nfar less than those we possess today, yet they could\u2014and many of them did\u2014know\r\nGod and had spiritual discernment. But these Jews with whom God clashed on this\r\noccasion should have rejoiced that they were living in Messianic Times, and that\r\nactually Messiah had appeared and was in their midst for the purpose of working\r\nout redemption's scheme. But no, instead of rejoicing in the great unparalleled\r\nspiritual blessings which were granted to them, they were actually, with all\r\nthe force and power of their being, opposing the Messiah who was the Son of\r\nGod, and who entered the world by miraculous conception and virgin birth.<br>\r\n<br>\r\nIn showing the Jews, with whom He was arguing, that, though they did have\r\nAbrahamic blood, they did not have the Abrahamic spirit, Christ declared to\r\nthem &quot;Your father Abraham rejoiced to see my day; and he saw it, and was\r\nglad&quot; (John 8:56). What is the significance of the term, &quot;Abraham\r\nrejoiced to see my day; and he saw it, and was glad&quot;? In view of the trend\r\nof the thought the facts of the context show that the day to which Christ\r\nreferred was the very time when He was present with them, that is, the time of\r\nHis first coming. These opponents, though they were Jews\u2014yet they were not in\r\nthe true sense because they did not know God and recognize His Messiah\u2014should\r\nhave been rejoicing in the fact that they were living at that time when God had\r\ngraciously, in the person of Christ, left heaven and had come to this earth in\r\norder to work out their redemption and that of the world. The fact that they\r\ndid not rejoice to see Him and His time\u2014to observe the miracles which He\r\nperformed and to hear the words of grace which proceeded from His lips\u2014was\r\nproof positive that they were not real Israelites in the correct and true sense\r\nof the term. In marked contrast with them and their attitude, Christ said\r\nAbraham, whom they claimed to be their father, rejoiced to see His day,\r\nChrist's day\u2014that time when He appeared on earth the first time. Evidently from\r\nthis language Abraham was given a promise by Godthat He would in vision see the\r\nday when Messiah would appear upon earth in order to work out human redemption.\r\nWhen this vision was shown to him he saw, doubtless crystal clear, Christ, the\r\nBabe of Bethlehem the Man of Galilee, the Man of sorrows, throughout His entire\r\ncareer. He saw the agonies of the Saviour in the Garden; he saw Him suspended\r\nupon the cross as He suffered the death-throes of one of the crudest methods of\r\nthe execution of a criminal possible; he saw Him lying cold in death in the\r\ntomb; he saw the spirit of Christ descending to Hades and making the\r\nannouncement concerning the completion of redemption's scheme. He saw His\r\nspirit come forth from Hades and re-enter that body which was then glorified.\r\nHe saw Him walking out of the tomb, the conqueror over all the forces of\r\nsatanic power, thus bringing life and immortality to light through the gospel.\r\nFinally, after the forty days, following the resurrection, He saw Him ascend to\r\nglory and sit down on the right hand of the majesty on high. Thus Abraham in\r\nspirit was carried forward from his day and time, which was approximately two\r\nthousand years before Christ, to the time when the Babe of Bethlehem was born.\r\nAnd he saw the entire life of our God and His glorious triumphant conquest over\r\nSatan and the perfecting of the plan of redemption.<br>\r\n<br>\r\nYes, we have every reason to believe that Abraham not only saw Messiah at His\r\nfirst coming and rejoiced in the redemption which He purchased for mankind, but\r\nhe saw Him when He will rend the heavens, descend to this earth, mount the\r\nthrone of David, lift the curse, and establish a reign of righteousness from\r\nsea to sea and from the river to the ends of earth. We are logical therefore in\r\nbelieving that Abraham, in vision, was thus carried forward over the span of two\r\nthousand years of history to the first coming of Christ, and that he likewise\r\nsurveyed all Messiah's redemptive career, including the Age of Grace and the\r\ngreat consummation when He returns in glory and power to reign in righteousness\r\nfor one thousand years.<br>\r\n<br>\r\nIsaiah lived and engaged in his ministry in the days of Uzziah, Jotham, Ahaz,\r\nand Hezekiah, the latter half of the eighth century before the Christian Era.\r\nIn the year that King Uzziah died, the prophet was granted a vision of Christ\r\nas He will sit in the great millennial Temple and will reign over a peaceful\r\nworld. This is seen in Isaiah 6:1-5: &quot;In the year that king Uzziah died I\r\nsaw God sitting upon a throne, high and lifted up, and his train filled the\r\ntemple. 2 Above him stood the seraphim: each one had six wings; with twain he\r\ncovered his face and with twain he did fly, 3 And one cried unto another, and\r\nsaid, Holy, holy holy, is Jehovah of hosts; the whole earth is full of his\r\nglory. 4 And the foundations of the thresholds shook at the voice of him that\r\ncried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am\r\nundone; because I am a man of unclean lips, and I dwell in the midst of a\r\npeople of unclean lips; for mine eyes have seen the King Jehovah, of\r\nhosts.&quot;<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The prophet declares that he saw God sitting upon a throne, high\r\nand lifted up, &quot;and his train filled the temple.&quot; The question\r\nimmediately arises, &quot;What temple?&quot; There have been several Temples,\r\nand there will yet be two more. Solomon built the great Temple of Israel upon his\r\naccession to the throne and power in Israel. This sacred edifice was destroyed\r\nby Nebuchadnezzar at the time of the Babylonian captivity. Seventy years later,\r\nwhen the exiles who wished to serve God, went back to the land of their fathers\r\nunder the leadership of Zerubbabel and Joshua, they built the Temple which is\r\nknown in history as Zerubbabel's Temple. This structure was insignificant in\r\ncomparison with that which had been erected by Solomon. When Herod the Great,\r\nby conniving and by political maneuvering at Rome, obtained authority over\r\nJudaea, he had a mania for building. He therefore, in 20 B.C. began to tear\r\ndown the Temple at Jerusalem piecemeal and began to rebuild it upon a more\r\nmagnificent and grander scale. The work which was thus begun in 20 B.C. was\r\ncompleted, according to the very best accounts we have, around A.D. 64. But in\r\nA.D. 70, when Titus captured Jerusalem, this Temple was destroyed, the Jewish\r\nnation was overwhelmed, and the survivors of that catastrophe were sold in the\r\nslave marts of the world, into bondage. In the very time of the end, according\r\nto prophetic prediction, the Jews will rebuild their Temple, which will be\r\nstanding during the time of the Tribulation. Isaiah the prophet, chapter\r\n66:1-5, foretold that it would be built. Psalm 74 sees its being destroyed in\r\nthe Tribulation. Christ assumed its standing in the middle of the Tribulation,\r\nas we see in Matthew 24:15ff. Paul likewise assumed its existence in the middle\r\nof the Tribulation (II Thess. 2:1-12). John in the Book of Revelation, chapter\r\n11, likewise described it. But, as just stated, this Jewish Temple, will be\r\ndestroyed. But when Christ comes back to this earth, being invited by the\r\npenitent remnant of Israel to return, He will rebuild the Temple and will sit\r\nupon His throne, wearing a double crown, that of royalty and that of priesthood\r\n(Zech. 6:9-15). This Temple is the one which is described very fully in the\r\nlast section of Ezekiel, chapters 40-48.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Which of these Temples is the one that was shown to Isaiah in the passage\r\nwhich we have under consideration? The third verse of this chapter gives the\r\nkeynote; &quot;And one [seraphim] cried unto another, and said, Holy, holy,\r\nholy, is Jehovah of hosts: the whole earth is full of his glory.&quot; Let us\r\nremember that these verses give us a vision, a vision of Jehovah in His Temple.\r\nThe prophet therefore sees Jehovah seated upon the throne. At that time the\r\nearth is full of God's glory. This statement gives us the time when this vision\r\nwill be fulfilled, the era of the great millennial kingdom.<br>\r\n<br>\r\nSince we know that this is a vision of Christ in His glory, which position is\r\nconfirmed by John 12:41, we know that Isaiah was carried forward in vision,\r\nfrom the latter part of the eighth century when he lived, across the centuries\r\nto the glorious second coming of our God.<br>\r\n<br>\r\nIn concluding this special phase of study, let us look at Jeremiah 4:23-26:\r\n&quot;I beheld the earth, and, lo, it was waste and void; and the heavens, and\r\nthey had no light. 24 I beheld the mountains, and, lo, they trembled, and all\r\nthe hills moved to and fro. 25 I beheld, and, lo, there was no man, and all the\r\nbirds of the heavens were fled. 26 I beheld, and, lo, the fruitful field was a\r\nwilderness, and all the cities thereof were broken down at the presence of\r\nJehovah, <i>and<\/i> before his fierce anger.&quot; Jeremiah had a vision in\r\nwhich he saw the heavens as black as ink and the earth reduced to a state of\r\nchaos, wreckage, and ruin. Was the prophet carried backward in vision to the\r\ncatastrophe recorded in Genesis 1:2, or forward into the future? A very\r\nimportant question. When a person reads verse 27 which follows our quotation\r\nimmediately, he will see that Jeremiah declared that this vision will be\r\nfulfilled yet in the future, in the day of Jehovah\u2014the time of the Tribulation.\r\nThus it is clear from these facts that Jeremiah was likewise carried forward in\r\nvision by the Spirit and saw the wrecked earth. It is hoped that from this\r\nshort study the reader may be able to see the importance of ascertaining the\r\nproper point of view from which to view the prophecies of the Scriptures.\r\nUnless a person discovers this proper perspective, he cannot interpret prophecy\r\naright.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 3<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>WE HAVE already seen in this\r\nseries that the word &quot;prophecy&quot; as used originally in the Scriptures\r\nwas applied to the narration of past events, present circumstances, and future\r\nout looks. In other words, the prophets were inspired when they narrated past\r\nevents, and when they evaluated the present and revealed the future. The\r\ninspiration of the Holy Spirit was just as essential for them when they were\r\nrecalling the past\u2014as they did in the most accurate manner, which proposition\r\nhas been absolutely proved by archaeological discoveries \u2014as when they foretold\r\nthe future.<br>\r\n<br>\r\nThe crowning proof of the inspiration of the messages of the prophets and\r\nApostles is seen in the fact that they alone properly diagnosed human nature\r\nand described the infallible cure for the sickness of the soul of man. Their\r\nprescription works! When the scriptural analyses of man's condition and his\r\nneeds are compared with the views and prescriptions that are offered by\r\nordinary men, the emptiness and the shallowness of such human theories become\r\napparent. The uncovering of the future by the prophets, as seen from their\r\npoint of view, has been proved, by the course of history, to have been\r\ninfallibly guided by the Spirit of God. We have every reason, therefore, to\r\nplace absolute and unqualified confidence in every utterance of Moses, the\r\nprophets, and the Apostles.<br>\r\n<br>\r\nWe have also seen that, in order for anyone to understand predictive prophecy\r\nproperly, he must note well whatever time element may be given in any specific\r\nprophecy before he can interpret correctly the prediction. Sometimes checks are\r\npostdated. By a person's doing this, he is telling the bank not to honor the\r\ncheck until that future day arrives. Thus it is with the prophecies. They are\r\ngood only when the time arrives that is indicated by the chronological data\r\nthat thus stamps them as to when they are to be fulfilled. On this point let us\r\nstudy minutely two psalms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<b>Psalm 90<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 90, written by Moses and\r\npossibly the oldest one in the book, is indeed very illuminating. It sweeps\r\nforth from eternity in the past through the ages that intervene between Genesis\r\n1:1 and Genesis 1:2, and comes flashing to the time of the creation of Adam,\r\nthen onward to the day of Moses. The Eternal God, as set forth in verses 1 and\r\n2, existed from all eternity in the past. The last clause of verse 2,\r\n&quot;Even from everlasting to everlasting, thou art God,&quot; properly\r\nrendered and studied in the light of the context, should be translated this\r\nway: &quot;Even from age to age, thou wast God.&quot; The correctness of this\r\ninterpretation is seen when one realizes that in verse 2 the prophet is still\r\nlooking back toward the past and is speaking of a time prior to the creation of\r\nthe universe. As the Hebrew is translated in our English versions, all\r\neternity\u2014before the creation of the universe, the time during which the\r\nmaterial cosmos is in existence, and ages of the ages of all future eternity\u2014is\r\nby this translation thrown back prior to the creation of the universe. This\r\nposition is of course an absurdity. In contrast to God's having existed\r\nthroughout all eternity, Moses refers to the longevity of the human family\r\nprior to the Flood. A glimpse at Genesis, chapter 5, shows that the\r\nantedeluvian patriarchs' lives approximated a thousand years. But that\r\ncivilization was wiped out by the Flood, a catastrophic Judgment.<br>\r\n<br>\r\nIn verses 7-11 Moses comes to his own day and time, and speaks of God's having\r\ndealt in wrath and indignation with His Chosen People, whose span of life has\r\nbeen reduced to threescore years and ten, &quot;Or even by reason of strength\r\nfourscore years.&quot; The best commentary on God's dealings with the\r\ngeneration of Moses is the Book of Numbers.<br>\r\n<br>\r\nThus having reviewed the judgment of the Flood disaster and of God's strokes\r\nupon Israel in the wilderness wanderings, Moses is carried forward in his\r\nthinking out to the time when the nation again sins against God. On account of\r\nthis rebellion the stroke of judgment falls. Clearly he saw the situation and,\r\nidentifying himself with his brethren, he prayed that God would lead the nation\r\nto &quot;get us a heart of wisdom,&quot; that they might evaluate their\r\nsituation, see their mistake, and recognize that their only hope is to pray for\r\nGod, against whom they sin when He appears, to return to them and bring\r\ndeliverance. This is set forth in verses 12-17.<br>\r\n<br>\r\nIn this last section of this psalm it is quite evident that Moses was carried\r\nin vision out beyond the time when Jehovah comes to His people. The prophets\r\nconstantly spoke of the time when Jehovah would come to His people, and they\r\nwould reject Him and thus sin against their own souls. Recognizing this fact,\r\nand seeing that the solution of Israel's problem lay in their repudiation of\r\nthe national sin and praying to Jehovah, who alone can solve their problems, to\r\nreturn, Moses thus leads his nation in this penitential confession and prayer.<br>\r\n<br>\r\nThe face meaning of these verses must be accepted. The information presupposed\r\nin this passage must be gathered from related ones. When I recognize this fact,\r\nand when I look at such a passage as Isaiah 53:1-9, I immediately recognize\r\nthat this petition is the same one as that which is set forth in Isaiah 53:1-9.<br>\r\n<br>\r\nWhen a person thus runs the gamut of the ages that are surveyed in this psalm,\r\nhe recognizes the fact that Moses was viewing the great disasters that have\r\ncome, first to mankind in general in the days of Noah; secondly, to the Hebrew\r\npeople in the days of Moses; and thirdly, to the Jewish people in this age when\r\nthey, not having wisdom, reject Messiah at His first coming. Moses\u2014seeing that\r\nthe time will come in the history of Israel when the nation will, in genuine\r\nrepentance, repudiate its national sin and pray for Him to return and deliver\r\nthem\u2014introduces this petition by the words, &quot;Return, 0 Jehovah; how\r\nlong?&quot; Thus the latter part of Psalm 90 is dated at the time when\r\nconvicted and penitent Israel will plead for Jehovah to return. On this point\r\nthe reader should carefully study Hosea 5:14-6:3.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nPsalm 95<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 95 is a most important\r\nportion of the revelation of God. No one can properly understand the Hebrew\r\nEpistle of the New Testament (possibly the most profound portion of the entire\r\nWord of God) who does not properly understand Psalm 95.<br>\r\n<br>\r\nFrom a general knowledge of the Word we understand that Psalm 95 was spoken by\r\nKing David (Heb. 3:7-11, 15; 4:7). The historical background of this psalm is\r\nto be located at the time of the giving of the law (Ex., chaps. 19-24). When Godspoke\r\nfrom the heights of Sinai the Ten Commandments, the frightened hosts of Israel\r\npleaded with Moses that God would no more speak to them, but that He should\r\ndeliver His messages to the great leader and lawgiver, and that he in turn\r\nshould relay them to the children of Israel. The hosts of Israel made every\r\nkind of promise that they would be obedient to the heavenly voice. Keeping this\r\nexperience in mind, Godpromised that He would raise up to Israel a prophet\r\nsaying, &quot;I will put my words in his mouth, and he shall speak unto them\r\nall that I shall command him'' (Deut. 18:16-19). Since Israel did not want God\r\nto speak to her directly, the Almighty promised that He would raise up a\r\nprophet, a spokesman for Himself, who would deliver His message to her.<br>\r\n<br>\r\nDavid, who was inspired by the Spirit of God, and who knew this promise of\r\nGod's speaking to Israel through this future prophet, uttered the prediction\r\nfound in Psalm 95. David lived approximately five hundred years after Moses\r\nmade the original prediction. But he was carried out from his day and time to\r\nthe time when God would raise up this prophet who would speak to her. This\r\nprediction, viewed in the light of the Gospel Records, quite obviously referred\r\nto the first coming of our God, who made His advent in the first century of the\r\npresent era\u2014a thousand years after David uttered Psalm 95.<br>\r\n<br>\r\nBeing thus transported into the future in vision to the first century, the\r\nking, as God's spokesman, viewed the situation in Palestine of the first\r\ncentury and saw this prophet through whom God would speak, as He engages in His\r\nministry. Thus David called to his brethren of a thousand years hence to come\r\nand accept this one without hesitation and to render the worship and the praise\r\ndue to Him. He insisted on their doing this because &quot;Jehovah is a great\r\nGod, And a great King above all gods,&quot; who is the Creator of the material\r\nuniverse, and who is the Shepherd of His people Israel.<br>\r\n<br>\r\nIn the second half of the psalm (7b-11) David began his oracle with the word,\r\n&quot;To-day.&quot; What is the meaning of this term? Obviously it refers to\r\nthe time of Jehovah's coming to earth in fulfillment of Deuteronomy 18:15-18\r\nand this present prediction. It therefore means the time when Messiah comes to\r\nbe with His people. When we read this in the light of Hebrews, chapters 3 and\r\n4, we know that this word, today, refers to the time of our God's first\r\nappearance upon earth.<br>\r\n<br>\r\nKing David\u2014in vision seeing Messiah at His first corning therefore pleaded with\r\nthe Jewish people of the time of our God not to harden their hearts when they\r\nwould hear God speaking in the person of Christ. It is clear therefore, that\r\nthe word &quot;To-day,&quot; dates the prophecy and its fulfillment at the time\r\nof Messiah's first coming&quot;. Knowing the proper perspective, a person is in\r\na position to interpret the psalm.<br>\r\n<br>\r\nAll prophecies and predictive psalms must be examined carefully in order to\r\ndetermine the date when they are to be fulfilled. If this is not done, strange\r\nand foreign interpretations will be placed upon the Word of God.<br>\r\n<br>\r\nFootnote:<br>\r\n* &quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore, take every word at its primary, ordinary, usual, literal\r\nmeaning unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths indicates clearly\r\notherwise.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS A PERSON studies the\r\nScriptures or any other writings, he is to assume that everything is to be\r\ntaken literally unless there is some indication that there is a departure from\r\nthe normal, usual, literal meaning. The principle stated in full is as follows;<br>\r\n<br>\r\nWhen the plain, sense of Scripture makes common, sense, seek no other sense;\r\ntherefore, take every word at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<br>\r\nWhenever this rule is ignored, confusion and misunderstandings always arise.<br>\r\n<br>\r\nThe early church was plagued with the allegorical method of interpreting the\r\nScriptures. While this principle does not exactly come under the head of\r\nsymbolism, yet it is close akin to it and has done untold damage to the cause\r\nof true Christianity. It still causes a blight wherever resort is made to its\r\nprinciples. The allegorical interpreters sought to find running alongside the\r\nusual sense of a passage a hidden, spiritual, or allegorical meaning. Whenever\r\nthey thought they had found this mysterious significance, they usually lost\r\nsight of the plain historical record and engaged in the most fanciful\r\ninterpretations. Thus in a way the historical records of the scriptures stood\r\nfor great and mysterious principles and facts. Assumed deep spiritual meanings\r\nwere read into the narratives, for they were not put there by the inspiration\r\nof the sacred writers. The Scriptures mean what they say and say what they\r\nmean. Of coarse there are various kinds of language found in the Sacred\r\nOracles. We are to recognize the different types that depart from the literal\r\nmeaning and to interpret them accordingly. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.           Determining Symbolic Language <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>How may I determine whether or\r\nnot a certain citation is symbolic? Fundamentally I am not to assume that a\r\npassage is symbolic unless there are indications which point in that direction.\r\nWhenever such positive evidence is apparent, I am to look at the facts as they\r\nappear in the text. As an illustration of this type or language note the follow\r\npassage:<br>\r\n<br>\r\n&quot;And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is\r\nabout to do he hath declared unto Pharaoh. 26 The seven good kine are seven\r\nyears; and the seven good ears are seven years; the dream is one. 27 And the\r\nseven lean and ill favored kine that came up after them are seven years, and\r\nalso the seven empty ears blasted with the east wind; they shall be seven years\r\nof famine&quot; (Gen. 41:25-37). Pharaoh, king of Egypt, had dream in which he\r\nsaw seven fat, well-fleshed well-favored cows coming up out of the river.\r\nFollowing them came seven poor and ill-fed ones, which devoured the seven fat\r\nones. He likewise saw seven well-filled ears of grain and after them, seven\r\nblasted ones. The latter swallowed up the former. Joseph by the Spirit of God\r\ninterpreted this language and said to Pharaoh that the seven good cows were\r\nseven years. We know that this was not literally true. The seven fat cattle\r\nrepresented seven full and abundant years and the seven lean ones signified\r\nseven years of famine; It is clear, then, that this is symbolic language.<br>\r\n<br>\r\nIn Ezekiel: 37:1-14 we have a description of a vision which was granted that\r\nprophet. In this vision he saw a valley covered with dry bones. When he\r\nprophesied, the bones came together. Then sinews connected them. Flesh appeared\r\non the skeletons, and then skin covered the bodies. Finally the Spirit of God\r\nbreathed life into them and they arose, a mighty army of God. If the record had\r\nstopped with the narration of these events, no one would have been able to\r\ndetermine the significance of that which was revealed. But in verse eleven Goddeclared\r\nthat the dry bones are the whole house of Israel: &quot;Then he said unto me,\r\nSon of man, these bones are the whole house of Israel: behold, they say, Our\r\nbones are dried up, and our hope is lost; we are clean cut off&quot; (Ezek.\r\n37:11). This cannot be literally true. Obviously the bones represent the whole\r\nhouse of Israel at a certain stage in the history of the nation. Thus these\r\nbones are symbols of the scattered nation.<br>\r\n<br>\r\nIn Daniel, chapter 2, we have a description of the metallic image which was\r\nshown to Nebushadnezzar in a vision. Daniel by inspiration reproduced the\r\nvision and interpreted it to the monarch. In indicating its meaning he\r\ndeclared: &quot;Thou, 0 King, art King of Kings unto whom the God of heaven\r\nhath given the kingdom, the power, and the strength, and the glory; 38 where so\r\never the children of men dwell, the beast of the field and the birds of the\r\nheavens hath he given into thy hand, and hath made thee to rule over them all;\r\nthou art the head of gold&quot; (Dan. 2:37,38). The head of gold of the image\r\nwas not literally Nebuchadnezzar; but in this instance it symbolized him and\r\nhis government. Likewise the chest and arms of silver represented the\r\nMedo-Persian Empire. In like manner the belly of brass was an emblem of the\r\nGrecian government, whereas the legs of iron and feet and toes of iron and miry\r\nclay were symbols of the Roman Empire. This interpretation is forced upon us in\r\nthe light of all the facts that are involved in the revelation.<br>\r\n<br>\r\nFrequently we are told that the Book of Revelation is a book of symbols. This\r\nis an overstatement\u2014a greatly exaggerated and perverted judgment. Everyone who\r\nwill examine it soberly and scientifically must admit that there are symbols\r\nappearing here and there in it. At the same time he must also admit that there\r\nare many statements that are literal and must be interpreted thus. For\r\ninstance, we are told in the first three chapters that the candlesticks\r\nsymbolize the various churches to which letters were sent. That symbolism was\r\nchosen because of its appropriateness to the subject. But the churches thus\r\nrepresented were real and literal. The messages that were written by John to\r\nthem must be interpreted according to their common sense meaning. There are\r\nthose who endeavor to interpret the living creatures of chapters 4 and 5 as symbols.\r\nAn examination, however, of the context shows that these are real, celestial\r\nbeings, that serve God and His purposes. They must be thus understood. In\r\nchapter 5 the Almighty is presented to us as having a roll of a book in his\r\nright hand. The Lamb, Christ, takes it out of His hand. This book is seen to be\r\nsealed with seven seals, which Christ breaks in succession. This pictorial\r\npresentation of the book was doubtless chosen to indicate a revelation, since\r\nthe messages of God which He sent to us are written in material books. We have\r\nsome difficulty in picturing to ourselves the form and size of this little book\r\nand how it was sealed. But we know the significance of a seal. In order to read\r\nthe message of the book, the seals had to be broken. Such seems to be the\r\nsignificance of the seals and the breaking thereof. When Godbroke each of the\r\nfirst four seals, one of the living creatures shouted, &quot;Come.&quot; In\r\nanswer to this command there appeared in the vision the rider on a certain\r\ncolored horse. Thus at the breaking of the first four seals and at the command\r\nof the living creatures, four riders on four different horses of various colors\r\ncame forth. The question which immediately arises is: Are these horses and\r\nriders to be understood as symbols, or are they to be interpreted literally? A\r\nclue as to the proper answer seems to be found in an examination of the rider\r\non the fourth horse. He is called death. Hades follows after him. It is clear\r\nthat death is here used symbolically, for it is personified and thought of as\r\nan actual rider. And yet we know that death is not a person. From this fact we\r\nsee that this rider is a symbol. We have every reason to believe that the other\r\nthree are used in the same way. When we look at the facts of each case, we can\r\nsee how very appropriate each of these symbols is to set forth that which is\r\nexplained in the literal language accompanying the presentation of each symbol.<br>\r\n<br>\r\nI could continue through the Book of Revelation, calling attention to those\r\nthings that are put in symbolic language and those things that are to be taken\r\nliterally, but what has been mentioned is sufficient to let the reader know\r\nthatGoddoes use symbolic language in various portions of His Word. But we are\r\nnever to conclude that the presence of a symbol in a certain section requires\r\nthat we understand everything that is said in that connection is to be taken\r\nsymbolically.<br>\r\n<br>\r\nBut before leaving the Book of Revelation, I feel constrained to refer to the\r\ntwentieth chapter. There we are told that Christ will return to earth and reign\r\nfor a thousand years. This statement is frequently nullified by those who tell\r\nus that we are not to understand this statement as literal, since the Book of\r\nRevelation is highly figurative. Figurative language may appear in the same sentence\r\nwith a statement of a sober literal fact. One is to use common sense and look\r\nat the facts as they are presented in a certain passage in order to determine\r\nthe significance of the language employed. There is no reason for our doubting\r\nthat the assertion regarding our God's reigning a thousand years should be\r\ntaken literally. I therefore believe the statement and accept it at its face\r\nvalue.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nII.          Interpreting Symbolic Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Daniel chapter 7, we have a\r\nvery fine illustration of symbolic language. The prophet saw in the\r\nnight-visions the great sea which was at various times agitated by stormy\r\nwinds. When the water was first churned into a raging fury, there emerged from\r\nit and came upon the land a lion-like beast. At a subsequent time, when the water\r\nwas again agitated, there emerged a bear-like beast, which came upon the land\r\nand was master of that which he surveyed. A third time the water was churned\r\ninto a raging tempest. On this occasion there came forth a leopard-like beast,\r\nwhich came upon the land and did as its predecessors. On the next occasion when\r\nthe waters were agitated, another one that was horrible, terrible, and\r\ndifferent from all the rest came forth and exercised authority in place of its\r\npredecessor. He extended his boundaries to include the entire world and became\r\nmaster of all peoples, tribes, tongues, and languages. The account of these\r\nvisions is found in Daniel 7:1-8.<br>\r\n<br>\r\nWhen anyone reads this passage he is impressed with the fact that it is not a\r\ndescription of a literal occurrence. Lions as we know do not live in water.\r\nBears do go into water at times, but that is not their natural habitat.\r\nLeopards certainly do not live in water. The impression which the reading of\r\nthese verses makes upon one's mind is that this is not literal language.\r\nEvidently, then, it is figurative or symbolic. How are we to determine its\r\nmeaning? The answer is found in verses 17 and 23. &quot;These great beasts,\r\nwhich are four are four kings, that shall arise out of the earth.&quot; The\r\ninterpreting angel informed Daniel that the four beasts which he had seen in\r\nvision are four kings that arise out of the earth. These beasts cannot be\r\nliteral kings. The only way to understand this language is to interpret it as\r\nindicating that the beasts are used symbolically. God chose these animals to\r\nrepresent four different kings. But in verse 23 we learn that the fourth beast\r\nis likewise a symbol of a kingdom: <br>\r\n<br>\r\n&quot;Thus he said, The fourth beast shall be a fourth kingdom upon earth,\r\nwhich shall be diverse from all the kingdoms, and shall devour the whole earth,\r\nand shall tread it down and break it in pieces.&quot; We are logical in\r\nconcluding that all four of the beasts not only are symbols of kings, but also\r\nof kingdoms over which they reign.<br>\r\n<br>\r\nSince God has attached this special significance to a beast when it is used\r\nsymbolically, and since He is not the author of confusion, we may conclude\r\nthat, wherever a beast is used symbolically, it has this same significance. The\r\nimportance of our recognition of this principle is seen in the fact that, by\r\nthe great Protestant reformers, the beast of the Book of Revelation was\r\ninterpreted as being a symbol of the Roman Catholic church. We must admit that,\r\nduring medieval days, when the Roman Church enjoyed its hey-day, it did\r\nrelegate to itself certain political powers and would do so today if it had the\r\nauthority and opportunity. It was primarily an ecclesiasticism and not a civil\r\ngovernment. The beast of the Book of Revelation is a symbol of a civil\r\ngovernment which exists at the end time, and which is world-wide in its scope\r\nand grasp. When the reformers, therefore, interpreted this symbol as signifying\r\nthe Roman Catholic Church and system, it did violence to the truth and laid the\r\nfoundations for much misunderstanding of the Scriptures. This false\r\ninterpretation has been and is continuing to be the occasion of much confusion\r\nin the field of the study of prophecy. Let us therefore hold to the\r\nsignificance of a symbol which God assigns to it. <br>\r\n<br>\r\nA further illuminating reference will enable us to see the force of this\r\nprinciple. When God instituted the Supper at the conclusion of the passover on\r\nthe night of His betrayal, He gave to the elements, the loaf and the cup, a\r\nspecial significance. The loaf represents His body; the cup, His blood.\r\nRegardless of where those emblems are used in a Christian assembly, they have\r\nthe same significance\u2014although various shades of ideas may be read into the\r\nlanguage of the Saviour. This memorial supper has the same and everlasting\r\nsignificance wherever it is observed. <br>\r\n<br>\r\nLet us, as we study the Word of God, never consider any passage as figurative\r\nunless the facts of the context demand such an interpretation. Let us also\r\nrecognize the various figures of speech that are used. We are to bear in mind\r\nconstantly that no language is to be understood as symbolic unless the facts of\r\nthe context thus indicate. When we find such symbols, let us seek for the\r\ndivine interpretation of them, and never read into the record something that is\r\nnot found in the inspired text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE PARABLE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AT THIS time let us study <i>parables<\/i>\r\nas they appear in the Scriptures. In the Old Testament a crisp, terse saying\r\nwas called a parable. The Proverbs of Solomon are called parables. An\r\nexamination of this portion of the Word of God shows that couplets constitute\r\nthe basis for this type of revelation. In the New Testament the term rendered <i>parable<\/i>\r\ncomes from two words which mean <i>beside<\/i> and <i>to throw down or place.<\/i>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A<b> parable<\/b>, according to\r\nthe <b>etymology<\/b> of this word, is therefore <b>the laying down of some known\r\nor acknowledged fact, principle, or truth beside that which is unknown. The\r\nobject in doing this was to institute a comparison in order that one might\r\ndeduct the unknown from the known.<br>\r\n<\/b><br>\r\nGenerally speaking, <b>the parables<\/b> are of such a nature that <b>only ONE\r\npoint was in view<\/b>. They are <b>like figures of speech<\/b>. For instance,\r\nshould I use a metaphor in stating, &quot;He was a lion in the fight,&quot; I\r\nwould be making a comparison between some person of whom I was speaking and a\r\nlion. There would be only one point, however, that would be common to the\r\nperson and the lion. The lion is recognized as the king of beasts and is\r\nthought of as being able to conquer the rest, or rule over them. Thus by this\r\nmetaphor I would mean that the one of whom I spoke had been a victor on account\r\nof his strength and power over his opponents. Someone has said that                <b>a\r\nparable is simply an extended metaphor<\/b>. This is true and must be\r\nacknowledged as such. But in recognizing the <b>kinship between a metaphor and\r\na parable<\/b>, let us not go to the extreme and think of a<b> parable <\/b>as an<b>\r\nallegory<\/b>. This latter type of language is the use of certain story\r\nmaterial\u2014either fact or fiction\u2014that is presented in order to carry along a <b>spiritual\r\nlesson<\/b>. The facts are stated, or the story is told. But it is <b>not the\r\npurpose<\/b> of the speaker or writer to bring into <b>sharp focus<\/b> the\r\nthing's that he is saying. On the contrary, it is his desire to lead his\r\nhearers or readers to see some <b>great fundamental principle<\/b> which runs\r\nalong <b>parallel with his story<\/b>, and which is obvious. If I should speak\r\nin geometrical terms, I would say that <b>a parable is like two circles that\r\nare tangent<\/b>. It is for us to find that one idea and not try to make the\r\nillustration go &quot;on all fours.&quot; This is the general rule for a\r\nparable; there are, however, in certain contexts parables that are intended to\r\ndeal with more than one point. But each one must be studied in the light of the\r\nfacts as they are presented in the text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An Examination Of Certain\r\nParables<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Our\r\nChrist concluded His Sermon on the Mount (Matt., chaps. 5,6, and 7) by giving\r\nus a parable of two builders who erected houses, but upon different\r\nfoundations. In this parable God likened the one who hears His words and obeys\r\nthem to the person who is wise and discreet, and who, when he builds a house,\r\ndigs down deep to the rock, lays the foundation upon it, and upon this erects\r\nhis building. When the rains descend, the winds blow, and the floods come, they\r\nbeat upon this house; but it stands, because of the fact that it has a firm\r\nfoundation upon which it is well-located and built. On the other hand, the one\r\nwho hears His message of love, but rejects it, refusing to accept it and to\r\nconform his life thereto, is like the foolish man who built a house upon the\r\nsand. When the rains began to fall, the wind to blow, and the floods to beat\r\nupon that house, it falls, because it has no foundation. Thus in this pictorial\r\nway, our God compared those who hear, and who heed His teaching and those who\r\nhear, but who refuse to be obedient to His instructions, to the two different\r\nbuilders. They show their wisdom or their lack of understanding by the kind of\r\nfoundation upon which they build, the firm foundation or the one that is only\r\nshifting sand. The person who hears and heeds the teaching of God is the one\r\nwho builds his house for eternity; but the one who builds upon the sand suffers\r\neternal loss.<br>\r\n<br>\r\nWe can see the one main point, therefore, that is illustrated by the parable.\r\nFor us to try to find some hidden, spiritual, or mysterious meaning and read\r\nthat into the text would be to do violence to the Word of God.<br>\r\n<br>\r\nLet us look at another parable. In Matthew 13:31,32 we have the parable of the\r\nmustard seed. Christ stated it thus: &quot;The kingdom of heaven is like unto a\r\ngrain of mustard seed, which a man took, and sowed in his field: 32 which\r\nindeed is less than all seeds; but when it is grown, it is greater than the\r\nherbs, and becometh a tree, so that the birds of the heaven come and lodge in\r\nthe branches thereof.&quot; That which Christ called the kingdom of heaven, He\r\ncompared to a certain grain of mustard seed which a man took and sowed in his\r\nfield, and which indeed developed into an abnormal plant, a tree. In this\r\nthirteenth chapter of Matthew God was presenting the teaching regarding the\r\nkingdom of heaven by the use of these various parables, each of which presents\r\nsome one or more phases of this great kingdom of heaven. In this parable He\r\nsaid that the kingdom is like a grain of mustard seed, which is the smallest of\r\nall seeds, which a man planted in his field, and which developed into this\r\nabnormal growth, becoming a tree in which the birds of the heavens came and\r\nfound lodgment. It is clear that God was not talking about just any mustard\r\nseed, but a specific one, which a certain man planted and which developed\r\nabnormally. This growth, then, of the plant from such a small beginning into\r\nthis great tree sets forth some one characteristic of the kingdom of heaven.<br>\r\n<br>\r\nChrist spoke about this institution which He called the kingdom of heaven and\r\ncompared it to the reign of God upon the earth. Kings obtain the right to rule\r\nover certain territory, that is, over the subjects, the people who live within\r\nthe limits of the kingdom. John the Baptist announced that the kingdom of\r\nheaven, or kingdom of God, had come to hand. Christ sounded the same note. The\r\nTwelve, when they went forth on the limited, or restricted mission in Galilee,\r\nproclaimed the same message. During the last six months of our God's ministry\r\nthe Seventy in Judea proclaimed the same message. Upon the authority of all\r\nthese witnesses we cannot believe otherwise than that which is known as the\r\nkingdom of heaven, or the reign of heaven, had come near. When we read further\r\nin the second chapter of Acts, we see that this kingdom was established when\r\nthe Holy Spirit came and inspired the Apostles to speak the message of truth\r\nand to lay the foundations upon which the church of God is built. Before\r\nPentecost, we read of the kingdom as being in the future (Matt.16:18); after\r\nthat memorable day, we read of it as being in existence (Acts 8:12; 20:25;\r\n28:31). These facts point positively in the direction that the kingdom which\r\nwas announced by John, the Saviour, the Twelve, and the Seventy was established\r\non the first Pentecost after the resurrection of Christ. It exists through this\r\nage. During the Tribulation God will purge out all the tares, the wicked ones,\r\nfrom it and will take the kingdom over. (Ed note: If the reader is interested\r\nin a study of the Parables of the Kingdom, we suggest that he read <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page318.html\" target=\"_blank\"><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>biblicalresearch.info\/page318\r\n<\/span><\/a><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>). Then will be fulfilled the prophecy that &quot;the kingdom of\r\nthe world has become the kingdom of our God and of his Christ&quot; (Rev.\r\n11:15). But in the parable of the mustard seed the phenomenal development of\r\nthe kingdom into a super growth is the one feature about the kingdom which God foretold.\r\nPersonally, I am convinced that this was fulfilled by the so-called conversion\r\nof Constantine the Great, who forcibly imposed Christianity upon the Roman\r\nEmpire. There was a growth and an expansion of the kingdom of God into one\r\ngreat politico-religious octopus. The seeds were sown for the development of a corrupt\r\necclesiasticism, which has borne fruit throughout the Dark Ages and even to the\r\npresent time.<br>\r\n<br>\r\nIn Matthew 13:33 Christ spoke a parable, comparing the kingdom of heaven\r\n&quot;unto leaven, which a woman took and hid in three measures of meal, till\r\nit was all leavened.&quot; Here again we have one outstanding point which is\r\ncommon to the kingdom of heaven, and which is common to the fact related in the\r\nparable. The comparison brings out another feature of the kingdom of heaven.\r\nAccording to the statement of God, a certain woman took leaven and inserted it\r\ninto three measures of meal. This leaven grew and developed until it permeated\r\nall the meal. Why God said three measures, no one can tell. Of course\r\nconjectures and surmises may be in order; but in the absence of positive proof\r\nno one can be dogmatic. The three measures of meal may have been put into one\r\nvessel. Then the woman inserted leaven into the meal, and it continued to work\r\nand foment until it affected the entire lot of meal. It is clear that this is a\r\nparable, and that leaven here is symbolic of something\u2014of some power or force\r\nthat permeates the entire portion of the meal. By an examination of all the\r\ninstances in the New Testament where the word, leaven, is used symbolically, it\r\nis seen to signify something evil. The presumption therefore is that it has the\r\nsame significance here, unless there is something in the context contrary to\r\nthis thought, or unless there is evidence in some other passage that\r\ncontradicts such an idea. One will look in vain for any such negative evidence.\r\nIn the preceding parable at which we have just looked, we see that the kingdom\r\nof heaven would take on an abnormal growth\u2014something contrary to nature.\r\nAnything that is beyond the normal may excite our curiosity. The fact that the\r\nleaven permeates all the meal indicates something that at least is in harmony\r\nwith that in the preceding verses, which is abnormal.<br>\r\n<br>\r\nThis thought is in perfect agreement with the interpretation that leaven\r\nsymbolizes something evil in other places and doubtless also in this place.\r\nLooking at the facts as just presented, we have a right to believe that leaven\r\nhere is a symbol of something evil.<br>\r\n<br>\r\nThe woman is the one who inserts the leaven into the meal. The leaven being\r\nsymbolic, we have a right to believe that the woman likewise is a symbol. It is\r\nshe who introduces, this leaven into the meal. In other places where we see a\r\nwoman used symbolically, she always represents some kind of ecclesiasticism. A\r\npure, virtuous woman signifies the true church of God; whereas a woman who is a\r\nharlot represents a false religious system. These facts lead us to believe that\r\nthe woman in this instance represents the false ecclesiasticism which developed\r\nin the Middle Ages, and which injected some leavening, evil influence into the\r\nkingdom of heaven that corrupted it. We shall not be far wrong if we conclude\r\nthat the leaven which she introduced into the meal was nothing but false,\r\ncorrupt teachings, doctrines and practices; since the teachings of the\r\nPharisees and Sadducees were called by the Saviour &quot;the leaven of the\r\nPharisees.&quot;<br>\r\n<br>\r\nWithout doubt the explanation given of the parable of the grain of mustard seed\r\nand the leaven deposited by the woman in the three measures of meal is beyond\r\ncontroversy. We have seen that each parable had one central thought to present.\r\nThere was therefore one point of contact between the parable and the truth to\r\nbe taught. But, when we look at the parable of the sower, we see that there are\r\na number of points which the Saviour brought, together in this one parable. One\r\nshould read Matthew 13:1-23. In substance the parable is this; The sower went\r\nforth to sow seed. As he did this, some of the seed fell upon the side of the\r\nroad. The birds immediately came and devoured the seed. Other seed fell upon the\r\nrocky soil where there was little earth. Forthwith this seed sprang up into\r\nplants; but when the sun became hot and scorching, it withered and died because\r\nit did not have depth of soil in which it was growing. Moreover, there were\r\nother seeds that fell among thorns. These sprang up and developed into plants,\r\nbut the thorns choked out these plants so that they did not bring forth any\r\nfruit to perfection. There was still other seed which fell upon good soil, and\r\nwhich brought forth fruit\u2014some thirty, some sixty, and some a hundred fold. Christ\r\nexplained this parable, saying that the seed which fell upon the wayside soil\r\nrepresent the Word of God as it is preached, and as it falls upon the hearts of\r\npeople who are indifferent, and who are not interested. They therefore do not\r\nreceive the Word\u2014just like the seed that falls upon the hard, roadside soil.\r\nThe devil immediately comes and snatches this Word away from the heart lest\r\nhaply the one thus having heard should believe and be saved. The seed falling\r\nupon rocky soil represents those who hear the gospel message and who embrace it\r\nmost enthusiastically. But they have little stability of purpose of heart. When\r\ntherefore conditions become somewhat trying, and not so favorable as at first,\r\nthey fall away, which fact shows that there is no real spiritual life in this\r\ngroup of people. The seed falling among thorns represents those who hear the\r\nWord, who endure for a while, but who become offended at the delay of the\r\nmaterializing of the promise of God and become engrossed with the cares of life\r\nand its pleasures. Thus the Word and all evidence of spiritual life is choked\r\nout so that they do not bring forth any fruit whatsoever. All three of the\r\nclasses thus enumerated are those who hear, but in whom the Word does not find\r\ndeep and abiding lodgment, and who do not bring forth any fruit for the kingdom\r\nof God.<br>\r\n<br>\r\nOn the other hand, those seeds which fall in good ground represent those who\r\nhave faith, who surrender their lives to God, and who accept Christ. The new\r\nlife is imparted. They are strengthened by the Spirit of God and bring forth\r\ndifferent amounts of fruit\u2014some thirty fold, some sixty fold, while others\r\nproduce one hundred fold.<br>\r\n<br>\r\nIt is clear from the way God spoke of the four different types of soil upon\r\nwhich the seed falls and His explanation of the seed falling upon these\r\ndifferent kinds of soil show beyond a peradventure that these details stood out\r\nclearly in the Saviour's mind, and that He wanted us to see them and to\r\nunderstand that there are the four points of contact between the parable and\r\nthe kingdom of God, to which He wished to direct our attention.<br>\r\n<br>\r\nOther parables might be given, but these are sufficient to stimulate in us a\r\ndesire to interpret the parables and <b>to be cautious<\/b>, <b>observing the\r\nbasic laws involved in parables<\/b>. A <b>failure<\/b> to recognize these <b>general\r\nprinciples<\/b> has proved to be a fruitful source for <b>untold guessing<\/b>, <b>speculation<\/b>,\r\nand <b>wild theorizing<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The Purpose Of A Parable<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Though some of the Old Testament\r\nprophets occasionally did use a parable, our God is the one who used them so\r\nvery much. Evidently there was a reason for His adopting this method of\r\ninstruction. Why did Christ employ the parabolic method in instructing people?\r\nOn many occasions He spoke in the simplest language, putting His message in\r\nsuch a way that the humblest and most under-privileged people, educationally\r\nspeaking, could understand what He had to say. A survey of the Gospel records\r\nshows that that was the principle He followed as a general rule. On many\r\noccasions He spoke in parables. Why, do you suppose, did He change His method\r\non certain occasions? Evidently there was a reason.<br>\r\n<br>\r\nWe have been told that <b>an old Chinese proverb declares that one picture is\r\nworth ten thousand words<\/b>. This possibility is no exaggeration. In many\r\ninstances a picture can convey a clearer idea to a person than possibly twice,\r\nor several times that number of words. We think in terms of our experiences and\r\nthe things with which we are acquainted. The one who can clothe his ideas in\r\nlanguage that is familiar to his hearers will be better able to teach them. <b>Parables\r\nare illustrations<\/b>. Someone has said that illustrations are to a sermon what\r\nwindows are to a house\u2014they admit light to it. Every well-chosen and presented\r\nillustration in the sermon lets a flood of intellectual light into the hearts\r\nand minds of the hearers. We have every reason to believe that Christ adopted\r\nthe parabolic method of instruction in order that those people who wished\r\ntruth, and who were under-privileged from an educational standpoint, might see\r\nthe truth, accept it, and be saved. A study of all the parables that are\r\nrecorded in the Gospels will lead one to that   conclusion. To the one,\r\ntherefore, who is honest, sincere, and unbiased in his attitude toward the\r\ntruth, <b>the parables chosen by our God become most illuminating and\r\ninstructive.<br>\r\n<\/b><br>\r\nBut <b>all people do not want truth<\/b>. All too many become <b>confirmed in\r\ntheir own ways<\/b> <b>of thinking<\/b> and find it most difficult to lay aside\r\ntheir prejudices and preconceptions in order that they might receive the truth.\r\nFor all such people who were <b>in the audiences of our God on special\r\noccasions, Christ used the parabolic method.<\/b> This fact is seen in the\r\nfollowing quotation: &quot;And the disciples came, and said unto him, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Why\r\nspeakest thou unto them in parables<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>? 11 And he answered and said\r\nunto them, <b>Unto you it is given to know the mysteries of the kingdom of\r\nheaven, but to them it is not given<\/b>. 12 For whoever hath to him shall be\r\ngiven, and he shall have abundance: but whosoever hath not, from him shall be\r\ntaken away even that which he hath. 13 Therefore speak I to them in parables;\r\nbecause seeing they see not, and hearing they hear not, neither do they understand,\r\n14 And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing\r\nye shall hear, and shall in no wise understand; And seeing ye shall see, and\r\nshall in no wise perceive: 15 For this people's heart is waxed gross, And their\r\nears are dull of hearing, and their eyes they have closed; Lest haply they\r\nshould perceive with their eyes, And hear with their ears, And understand with\r\ntheir heart, And should turn again, and I should heal them. 16 But blessed are\r\nyour eyes, for they see; and your ears, for they hear. 17 For verily I say unto\r\nyou, that many prophets and righteous men desired to see the things which ye\r\nsee, and saw them not; and to hear the things which ye hear, and heard them\r\nnot&quot; (<b>Matt. 18:10-17<\/b>). <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>From this quotation it is abundantly evident that Christ did speak\r\nin parables in order that those who did not want the truth, who had a bias\r\nagainst it, and who would not accept it, might not see it. Why did He not want\r\nthem to have the truth? Another statement which He made might throw light upon\r\nthis question. God said to His disciples, ''Give not that which is holy to the\r\ndogs, neither cast ye your pearls before swine.&quot; There are people whose\r\nattitude, from the spiritual standpoint, immediately puts them in the class of\r\ndogs and hogs. We may conclude that whenever Christ saw people of that nature\r\nin His audience, He adopted the parabolic form so that they could not take the\r\ngems\u2014sparkling, brilliant rubies and diamonds of truth\u2014and tread them down\r\nunder their feet. Hence, on the occasion when Christ spoke the parables\r\nrecorded in Matthew, chapter 13, we are logical in concluding that there were\r\npeople in the audience who would not receive His message, but who were there to\r\ncarp and to criticize. Having such an unholy bias, they were unable to take a\r\nhold of these marvelous truths. All they could do was to distort them and use\r\nthem against God.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In view of all the facts discussed above, and especially of those\r\nconnected with the parable of the sower, we have every reason to believe that\r\none's attitude toward truth and toward Christ will put him into one of the four\r\nclasses which are represented by the four different types of soil mentioned in\r\nthe parable of the sower. Does this statement then, one may ask, assume that\r\nthere may be a person who naturally falls into the class represented by the\r\nseed falling on the wayside soil, but who, by his attitude toward the truth, is\r\ntaken from that class and is placed in the fourth group that brings forth an\r\nabundant harvest? Yes, it means that. Are we therefore to assume that all have\r\nthe same capacity and are on an equal footing by birth and by environment? No;\r\nwe are not to arrive at such an erroneous conclusion. This is contrary to\r\nfacts. But we learn that where sin abounds, grace does much more abound (Rom.\r\n5:20). Anyone who will accept truth and receive the Saviour, coming to Him,\r\nshall in no wise be cast out.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> is an\r\nimportant type of speech. The Bible student especially cannot afford to neglect\r\nthe study of this method of speaking, for it appears at various places in the\r\nScriptures. The one who does not recognize this figure will be at a loss in\r\nmany instances. He therefore will, as a consequence, miss the meaning of the\r\ngiven passage. Literally, the word <\/span><i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>allegory<\/span><\/i><span style='font-size:\r\n12.0pt;font-family:\"Verdana\",sans-serif'> means to <i>speak another thing.<\/i>\r\nA person speaks of a given matter or relates certain details concerning it, but\r\nhe has an entirely different meaning in view. This type of language is common,\r\nnot only to the Scriptures, but also to human language and thought in all parts\r\nof the world.<br>\r\n<br>\r\nPossibly the greatest allegory that was ever written in the English language is\r\nBunyan's <i>Pilgrim's Progress.<\/i> Everyone who is acquainted with it knows\r\nthat he spoke one thing as if he were simply talking about certain actual\r\nfacts, localities, people, circumstances, and conditions. At the same time he\r\ndid not intend to be understood as speaking solely of them; but he composed his\r\nstory in such a way that it was evident there was running parallel with his\r\naccount a deep spiritual meaning. There are other excellent allegories in the\r\nEnglish language, as well as in other tongues.<br>\r\n<br>\r\nThe allegorical method of Origen, one of the early Christian Fathers, and of\r\nmany others have done untold damage to the cause of Christ and the cause of\r\ntrue Christianity. Those of the Alexandrian school of thought and\r\ninterpretation, together with Origen, maintained that the literal meaning of\r\nthe Scriptures was not the important thing. What they narrated, according to\r\nthem, was given to convey a deeper, or spiritual, hidden meaning. Practically,\r\neverything in the Scriptures was thrown into this category. To them the\r\nScriptures said one thing, but meant something entirely different.<br>\r\n<br>\r\nThis allegorical method of interpreting the Scriptures is indeed a vicious and\r\ndangerous method to adopt. Frequently, we speak of it as spiritualizing the\r\nScriptures. Instead of thinking of it as &quot;spiritualizing&quot; the\r\nScriptures, I would rather speak of it as &quot;evaporating&quot; the Word.\r\nAccording to the golden rule of interpretation we are to take everything at its\r\nprimary, ordinary, usual, literal meaning unless the facts of the immediate\r\ncontext, studied in the light of related passages and axiomatic and fundamental\r\ntruths, indicate clearly otherwise. We are never to say that a passage is\r\nallegorical unless the facts are quite positive in that direction. Only under\r\nsuch conditions are we permitted to think of a passage as allegorical.<br>\r\n<br>\r\nSomeone has said that an allegory is an extended metaphor. That is true. But we\r\nmust recognize the truth that an allegory is a special metaphor. It is a story\r\nor narration that is told in such a way that the reader or the hearer can get\r\nthe lesson intended to be conveyed. A parable is the laying down of a known\r\ntruth, or that which is recognized as true, beside an unknown factor in order\r\nto bring out the unknown truth. Parables usually have sufficient data to enable\r\none to recognize them as this type of speech.<br>\r\n<br>\r\nLet us look at a few allegories in order that we may be able to recognize one\r\nwhen we see it and be able to interpret it properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nVine<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Psalm 80:8-16 the\r\nwriter declared that God went down into Egypt, procured a vine there, came\r\nback, drove the nations in Canaan out of it, and planted this vine in their\r\nland. Thus planted in this locality, it grew and developed in a marvelous\r\nmanner, sending its branches unto the sea and its roots unto the River. After\r\nthe vine thus grew, God broke down the walls around it. Those who passed by\r\nplucked it. Then the boar from out of the woods ravaged it, and the wild beasts\r\nof the field fed upon it. Following this description is an earnest prayer that\r\nGod would turn and would have mercy upon this vine of His planting. When a\r\nperson takes the entire Psalm into consideration and sees that it is a\r\nprediction concerning the last generation of Israel that will he scattered\r\namong the nations, when he recognizes it as their prayer to God to come and to\r\ndeliver them from their evil case, when he remembers the history of Jacob and\r\nof his descending into Egypt and his posterity's growing into a nation, and\r\nwhen he remembers all of the events connected with the deliverance at the time\r\nof the Exodus, he sees instantly that this is an allegory. While the psalmist\r\nspoke as if he were talking of a literal vine, at the same time the context shows\r\nthat he did not mean a literal vine, but that he was speaking of literal\r\nIsrael. Having all these facts in mind, he understands that this is an\r\nallegory.<br>\r\n<br>\r\nGod drove out the nations of Canaan and established His Chosen People in that\r\nland, which He gave to them for a perpetual inheritance. On account of their\r\ndisobedience <span style='color:black'>God<\/span>broke down the barriers\r\nprotecting His people and allowed various nations who are represented as wiid\r\nbeasts to come in and tread down this vine and destroy it. But the time will\r\ncome when Israel will see her predicament and call upon God for deliverance.\r\nWhen she does, Messiah will come.<br>\r\n<br>\r\nIn connection with Psalm 80, one should study such passages as Isaiah 5:1-7;\r\n27:2-6, and Matthew 21:33-46. The scriptures here referred to are the outgrowth\r\nof the original allegory found in Psalm 80. These must therefore be studied in\r\nthe light of the original passage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ecclesiastes 12:1-8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In this famous\r\npassage the wise man urged young people to remember their Creator in the days\r\nof their youth, before the evil time would draw near, when they would not have\r\nany pleasure in Spiritual and eternal things. They should, he said, do this\r\n&quot;before the sun, and the light, and the moon, and the stars, are darkened,\r\nand the clouds return after the rain; 3 in the day when the keepers of the\r\nhouse shall tremble, and the strong men shall bow themselves, and the grinders\r\ncease because they are few, and those that look out of the windows shall be\r\ndarkened, 4 and the doors shall be shut in the street; when the sound of the\r\ngrinding is low, and one shall rise up at the voice of a bird, and all the\r\ndaughters of music shall be brought low.&quot; This language certainly is not\r\nliteral. It is introduced in such a way that it is not to be recognized as\r\nsimply a metaphor or a parable. The writer said one thing, but it is evident\r\nthat he has a meaning running parallel with what he actually and literally\r\nsays. The facts of the context indicate that this is true.<br>\r\n<br>\r\nThis passage has been interpreted as a prediction concerning the judgment day,\r\nor what we premillenarians call the great Tribulation Period, when God's\r\njudgments are brought upon the world. Of course, when a person takes in the\r\nentire trend of thought, he can make that idea fit into this context. But that\r\nis not the normal meaning. Again, there are those who interpret this as a\r\nreference to the day of death, which is thought of as a gathering storm that\r\ncomes and takes the life of a person in old age. There are elements in the\r\npassage that seem to favor this interpretation. And yet there are still others\r\nwho interpret this allegory as a reference to the coming of the late winter or\r\nearly spring in Palestine, which often proves fatal to the infirm and weak. The\r\nfacts may be twisted to yield such an idea. Again, there are those who think of\r\nit as a warning against old age. This certainly cannot be true; for the\r\nrighteous, when they reach a ripe old age, are represented in such passages as\r\nPsalm 92:12-14 and Proverbs 16:31 as being in a glorious condition.<br>\r\n<br>\r\nThe suggestion has been made, with good reason, that this allegory presents a\r\nsensual old man who has spent his life in the gratification of the flesh, and\r\nwho is approaching the inevitable hour of passing out of this life. The human\r\nbody is represented in this allegory as a house in which the man lives. The\r\nkeepers are probably the arms; the strong men are the legs; the grinders that\r\ncease are the teeth; those that look out of the windows are the eyes; and the\r\ndoors possibly are the mouth and ears. Generally speaking, this seems to be the\r\nconsensus of opinion of the best commentators.<br>\r\n<br>\r\nThus the young person is urged to remember God, to come to Him and to give his\r\nlife and all that he is to <span style='color:black'>God<\/span>in youth and to\r\nserve God throughout life to the end of the same. Such a one who does this is\r\nindeed wise. The one who fails to do this must inevitably meet the condition\r\nwhich is here mentioned, and against which one is warned.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Allegories Used By\r\nEzekiel<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The prophet Ezekiel\r\nwas very fond of the use of allegories. For instance, &quot;chapter 16 contains\r\nan allegorical history of Israel, representing, by way of narrative, prophecy,\r\nand promise, the past, present, and future relations of God to the Chosen\r\nPeople, and maintaining throughout the general figure of the marriage\r\nrelation.&quot; In similar imagery found in chapter 23, the prophet represented\r\nthe idolatries of both the northern and the southern kingdoms, the capitals of\r\nwhich were Samaria and Jerusalem. Though these are allegorical representations,\r\nthe meaning of the prophet is very clear. In chapter 15 Israel is represented\r\nunder the allegorical picture of the wood of the vine-tree, or grapevine, which\r\nis unprofitable at its best for lumber or manufacturing purposes. But after it\r\nhas been burnt and snatched from the fire, it is of less value than ordinarily.\r\nThus <span style='color:black'>God <\/span>pictorially represented Israel's\r\nunprofitableness in His sight. The imagery in 19:10-14 is practically the same\r\nwith little changes. In 19:1-9 the allegory of the lioness and her whelps is\r\npresented. Again we see the same method of language employed by the prophet in\r\nchapter 31 in his prediction concerning Assyria.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nGood Shepherd And The Fold<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In John, chapter 9,\r\nappears a record of our <span style='color:black'>God<\/span>'s healing a blind\r\nman, whom the Jews had excommunicated from the synagogue. The Pharisees became\r\nbitterly angered by our <span style='color:black'>God<\/span>'s performing this\r\nmiracle. In discussing this situation, <span style='color:black'>Christ<\/span>\r\nsaid that He had come into the world that they who see not might see, and that\r\nthose who see might become blind. This saying called forth a retort from the\r\nPharisees in the form of the following exchange of words: &quot;Are we also\r\nblind? <span style='color:black'>Christ<\/span> said unto them, If ye were\r\nblind, ye would have no sin: but now ye say, We see: your sin remaineth&quot;\r\n(John 9:39-41). This situation was the occasion of our <span style='color:black'>God<\/span>'s\r\nspeaking the allegory of the Good Shepherd and the fold of the sheep.<br>\r\n<br>\r\nOur <span style='color:black'>God<\/span> declared that those who do not enter\r\nby the door, but climb up some other way, are thieves and robbers. But the one\r\nthat enters by the door is the shepherd of the sheep. To him the porter opens.\r\nSuch a one goes in, calls forth his sheep, puts them forth, and goes before\r\nthem, leading them to green pastures and to still waters. This language, spoken\r\nunder the conditions set forth in chapter 9 and as an outgrowth of that which\r\nhad just occurred, is obviously not to be taken literally, but is a story that\r\nis used to illustrate great and fundamental truths. As we learn from reading\r\nthe first eighteen verses of John, chapter 10, <span style='color:black'>Christ<\/span>\r\nwas and is the Good Shepherd. To him the porter, John the Baptist, opened. He\r\nwent into the fold of Israel to call forth all of those who were His own. Those\r\nwho constituted His own are none other than those who hunger and thirst after\r\nrighteousness, and who receive the truth when it is presented to them. In other\r\nwords, the fold of which <span style='color:black'>Christ<\/span> was speaking\r\nwas the Jewish nation. His sheep were the truth lovers who accept <span\r\nstyle='color:black'>Christ<\/span> and His salvation. He leads them forth from\r\nJudaism into another fold, that of His own.<br>\r\n<br>\r\n<span style='color:black'>Christ<\/span> declared clearly that He had other\r\nsheep that were not of the Jewish fold, that He would bring them and put them\r\ntogether, and that there would be one flock, one shepherd, and one fold. Of\r\ncourse this language is a reference to the honest truth-seeking Gentiles who\r\nhunger and thirst after God, and who accept the truth when it is given to them.\r\nThus this marvelous presentation of truth is very forceful and vivid. <br>\r\n<br>\r\nIn connection with the thought of our <span style='color:black'>God<\/span>'s being\r\nthe Good Shepherd, one should read and study such passages as Jeremiah 23:1-4.\r\nWhen this scripture, however, is studied in its context, it is seen that it\r\nrefers to the regathering of the honest, conscientious, truth seekers among the\r\nJews into the great fold of Israel of the millennial kingdom of our <span\r\nstyle='color:black'>God<\/span>. The same thought is presented in Ezekiel,\r\nchapter 34. Our <span style='color:black'>God<\/span>, as the Good Shepherd who\r\nlays down His life for the sheep is set forth in such a passage as Zechariah\r\n11:4-14.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of Hagar\r\nAnd Sarah<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Galatians 4:21-31\r\nthe Apostle Paul gave us the famous allegory of Hagar and Sarah. Hagar, the\r\nbondwoman, signifies in this comparison the old covenant, which pictorially\r\npresented Jerusalem in her bondage and slavery. On the other hand, Sarah, the\r\nfree-woman, stood for the new covenant which answers to the Jerusalem which is\r\nfrom above, that is, the new Jerusalem, which will come down out of heaven when\r\nChrist returns to this earth and sets up His millennial kingdom. (We must not\r\nconfound the Jerusalem from above here mentioned with the new Jerusalem\r\ndescribed in Revelation, chapter 21. This latter one is the eternal Jerusalem,\r\nthat comes down out of the eternal heavens and rests upon the eternal earth.)<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe one born according to the flesh, answers to those Jews who were then in the\r\nbondage of sin and in the grip of a dead legalism. Isaac, the child of promise,\r\nanswers to those who are Christians, and who are enjoying the freedom with\r\nwhich Christ has made us free. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe child after the flesh, persecuted Isaac. This fact answers to, or typified,\r\nthe persecution of the believers by the legalists. The instruction which God\r\ngave to Abraham was that he should cast out the bondwoman with her son in order\r\nthat the freewoman with the child of promise might enjoy the privileges which\r\nwere theirs by divine grace. This fact answers to the exhortation for the\r\nchildren of the free-woman not to become again entangled in the yoke of\r\nbondage. These analogies are pointed out and are very clear. It is to be noted\r\nthat the Apostle stated specifically that the argument which he was making was\r\nan allegory. This constituted an argumentum ad hominem. By this type of\r\nreasoning the Apostle showed the absurdity of those legalists who were trying\r\nto force the yoke of the law upon the believers in Christ.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nWarrior<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>In Ephesians 6:10-20 the Apostle introduced\r\nhis famous allegory of the Roman soldier who was armed that he might make an\r\noffensive attack against his enemy. Thus the Apostle spoke of a soldier with\r\nthe various pieces of his armament and of his fighting to the finish. But in\r\nthe connection in which the Apostle used this language, a person sees instantly\r\nand cleariy that he was not talking about literal warfare; but that he was\r\nspeaking of a spiritual conflict which the child of God has daily. Obviously\r\nthe Apostle, in this passage, was speaking of the spiritual conflict that\r\nbelievers have daily as they fight against the powers of Satan and sin.<br>\r\n<br>\r\nThere are numbers of other allegories that are presented in the Scriptures. But\r\nthese suffice to call our attention to their general use. Of course, the\r\ngreatest allegory that is to be found in the Scriptures is that of the Song of\r\nSolomon. There is however quite a bit of controversy as to its significance.\r\nThe Jews, for instance, say that it represents Messiah in His relation to\r\nIsrael. Many Christians, on the other hand, see in this marvelous hymn\r\nreference to Messiah in His relation to the church\u2014the body of believers. There\r\nare others, however, who see the relationship that exists between Christ and\r\nthe individual Christian set forth by this book. There are objections to all of\r\nthese interpretations. Some, on the other hand, see in this pictorial\r\nrepresentation the divine setting forth of true love between a young man and\r\nhis beloved and puts love on a high and holy plane.<br>\r\n<br>\r\nIt is impossible for one to be dogmatic as to the meaning of this great\r\nallegory. It is altogether possible that there may be an element of truth in\r\neach one of the interpretations just mentioned. In view of the uncertainty let\r\nus hold ourselves in a firm reserve and not become dogmatic where the\r\nScriptures do not warrant such a positive attitude.<br>\r\n<br>\r\nMay we see, because of this little study in allegories, how to interpret them and\r\nthus discover the lesson that the Holy Spirit had in giving us teaching in this\r\nform. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nSIMILE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN ALL languages there are\r\nvarious figures of speech which are characteristic of all developed peoples. We\r\nare told by the ancient Chinese proverb that one picture is worth ten thousand\r\nwords. In other words, a person can get a clearer idea of an object if a\r\npicture is shown than he can from a lengthy verbal description of it. Both the\r\nancient and the modern peoples have introduced figures of speech in their\r\nlanguages in order to make the thought more vivid and to make their narration\r\nmore intelligible and accurate. Naturally, then, the simile was doubtless one\r\nof the first figures used. As its name implies, a simile is that figure by\r\nwhich a comparison in its simplest form is presented. We shall in this short\r\nstudy notice a few instances of this figure of speech, taking an example here\r\nand there\u2014though the Bible is full of them.<br>\r\n<br>\r\nThere appears a most beautiful, vivid, and graphic simile in Isaiah 55:10,11:<br>\r\n&quot;For as the rain cometh down and the snow from heaven, and returneth not\r\nthither, but watereth the earth, and maketh it bring forth and bud, and giveth\r\nseed to the sower and bread to the eater; so shall my word be that goeth forth\r\nout of my mouth: it shall not return unto me void, but it shall accomplish that\r\nwhich I please, and it shall prosper in the thing whereto I sent it.&quot;\r\nThere is hardly a place upon the face of the globe where the people are not\r\nacquainted with the falling of the rain and the coming of the snow. Of course,\r\naround the equator, people do not see snow except in the high mountains. Even\r\nin the desert the rains fall at times. Hence Isaiah's comparison was indeed\r\nquite apt and vigorous. As the rain and snow fall to the earth and put moisture\r\nin the soil, that makes possible the growing of crops, so God's Word which\r\ncomes down from heaven to man is the spiritual moisture that is necessary for\r\nthe production of a spiritual crop in the life of those who receive it. All the\r\nmoisture that comes serves a definite, specific purpose. So it is with the Word\r\nof God which comes from heaven to as, falling upon the human heart. For\r\ninstance, the Apostle Paul, in speaking of the gospel, said that it is the\r\npower of God unto salvation to him that believeth. It is a savor of life unto\r\nlife and death unto death (II Cor. 2:16,17). Thus we are given assurance that\r\nevery word that proceeds out of the mouth of God accomplishes a definite,\r\nspecific purpose\u2014that for which it is sent.<br>\r\n<br>\r\nIn Jeremiah 23:29 we have another beautiful simile: &quot;Is not my word like\r\nfire? saith Jehovah; and like a hammer that breaketh the rock in pieces?&quot;\r\nThis verse is taken from a long discourse which Jeremiah delivered concerning\r\nthe prophets that were in Israel at that time (see Jer. 23:9-40). The false\r\nprophets and profane priests were dominating the entire situation. The prophets\r\nwere giving forth their visions and their own words and were leading the people\r\nastray. Because of this fact Jeremiah foretold the coming of the tempest of\r\nJehovah, even His wrath, that would burst forth upon the wicked nation. But\r\nJeremiah let his auditors know that he was speaking of the end time, &quot;In\r\nthe latter days ye shall understand it perfectly.&quot; In order to impress\r\nupon the minds of the people the power of his oracle, Jeremiah declared that\r\nthe Word of God was &quot;like fire \u00e2\u20ac\u00a6 and like a hammer that breaketh the\r\nrock in pieces ...&quot; This language is an echo of the methods that were used\r\nfor breaking rock. Sometimes fire was placed upon a rock in order to soften it;\r\nthen the hammer was used to complete the job of breaking it. In a manner\r\nanalogous to this, declared the prophet, God's Word will break, crush, and\r\ncrumble all opposition eventually. There is no word of God that is devoid of\r\npower. In fact, all the power of Almighty God backs up every utterance that He\r\nhas ever spoken.<br>\r\n<br>\r\nOften the prophets piled up simile upon simile and metaphor upon metaphor in\r\ntheir efforts to enforce the message which they had for the people. As an\r\nillustration of this practice let us notice the following quotation: &quot;And\r\nthe daugter of Zion is left as a booth in a vineyard, as a lodge in a garden of\r\ncucumbers, as a besieged city&quot; (Isa. 1:8). Isaiah, in chapter 1, denounced\r\nthe people for their wickedness, sins and their formal, hypocritical worship.\r\nThe people had not acted with the intelligence of the dumb brutes that know\r\nwhere to go to get their food and to be protected, but Israel was not that\r\nwise. Therefore, declared the prophet, Mount Zion, the city of Jerusalem, will\r\nbecome as a booth in a vineyard. At that time there were many robbers and\r\nmarauders in the land of Israel. When the grapes became ripe, watchmen had to\r\nbe placed on guard to prevent theft. After the harvest of the grapes was over,\r\nlittle food would be left. The situation would look desolate. The leaves would\r\nfall from the vines. There would be little or no signs of life in the vineyard.\r\nIn a manner analogous to this, declared Isaiah, would Zion become in the midst\r\nof the country. In other words, he was foretelling an invasion of the country\r\nand the depredations that would be committed together with the wreckage and\r\nwaste of the country. Zion, however, would be left alone in the midst of such\r\nappalling waste. This is indeed a dismal picture. Following the simile, the\r\nprophet compared Zion to a lodge in a garden of cucumbers. This lodge was\r\nsimilar to the booth in the vineyard and served the same purpose during the\r\ntime the vines were yielding their vegetables. This figure is followed by a\r\nliteral statement that Jerusalem would be as a besieged city. It is not\r\ndifficult for anyone to gain a clear picture of the significance of this\r\nprophecy.<br>\r\n<br>\r\nWe see another very striking illustration in the following passage: &quot;And\r\nit shall be when a hungry man dreameth, and, behold, he eateth; but he awaketh,\r\nand his soul is empty; or as when a thirsty man dreameth, and, behold; he\r\ndrinketh, but he awaketh, and, behold, he is faint, and his soul hath appetite;\r\nso shall the multitude of all the nations be, that fight against mount\r\nZion&quot; (Isa. 29:8). In the first seven verses of this chapter the prophet\r\nforetold the time when the armies of the world besiege Jerusalem and the city,\r\ntogether with the Jewish nation, and Palestine will be crushed into the dust,\r\nfiguratively speaking. Israel will be brought to her greatest extremity. From\r\nthe natural standpoint it will appear to the enemies of Israel that they are\r\njust on the very verge of complete victory over God's Chosen People. At the\r\ncritical moment before the Jewish resistance collapses and the nation is to be\r\nblotted from the face of the globe, Jehovah appears on the scene suddenly. This\r\none who appears and who delivers her is none other than Christ, the Hebrew\r\nMessiah, when He comes again in glory and power to deliver His people from\r\ntheir enemies. Concerning those nations that will be so very confident of\r\ncomplete victory, the prophet declared that they would be like the hungry man\r\nwho slept and dreamed of eating. When he awoke, however, he discovered that he\r\nhad taken nothing\u2014no food whatsoever, nor any drink. So it will be with those\r\nnations that besiege the Jews in Jerusalem in the very end of the age. They,\r\nfiguratively speaking, will be drugged with their overconfidence in their own\r\nstrength and power. No thought occurs to them except complete victory and the\r\ntaking of the spoil. But when Christ appears and His feet stand upon the Mount\r\nof Olives, these enemies of Israel will he rudely awakened out of their\r\nabnormal sleep of confidence and will be as hungry as ever, not having taken\r\nany of the spoil. This simile does indeed enforce the lesson.<br>\r\n<br>\r\nTurning to the New Testament, see many forceful similes. For instance, our God,\r\nin concluding His Sermon on the Mount, gave us the simile in which He compared\r\nthose who hear His words and do them to the man who built his house upon the\r\nrock. When the rains fell and the floods came and beat upon that house, they\r\nwere not able to destroy it because it had a firm foundation. On the other\r\nhand, those who hear His words but do not heed are compared to the man who\r\nbuilt his house upon the sand. When, therefore, the rains came and the floods\r\nrolled around it, it fell because it had no foundation. Thus our God in a most\r\nfitting and forceful manner concluded the Sermon on the Mount, one of the fullest\r\nand most wonderful passages that ever fell from His lips:<br>\r\n<br>\r\n&quot;24 Every one therefore that heareth these words of mine, and doeth them,\r\nshall be likened unto a wise man, who built his house upon the rock: 25 and the\r\nrain descended and the floods came, and the winds blew and beat upon that\r\nhouse; and it fell not: for it was founded upon the rock. 26 And every one that\r\nheareth these words of mine, and doeth them not, shall be likened unto a\r\nfoolish man, who built his house upon the sand; 27 and the rain descended, and\r\nthe floods came, and the winds blew, and smote upon that house; and it fell:\r\nand great was the fall thereof&quot; (Matt. 7:24-27).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE METAPHOR<\/span><\/b><\/p>\r\n\r\n<p><span style='font-family:\"Verdana\",sans-serif;color:black'>THE METAPHOR is\r\none of the very common figures found throughout the Scriptures. Like the simile\r\nit is a simple comparison. The simile compares two objects, persons, or thing's\r\nand usually employs the word <i>as,<\/i> or <i>like. <\/i>An illustration of the\r\nsimile is, He fought like a lion. I can make the same comparison, but change\r\nthe manner of statement. Taking the person concerning whom I am speaking out of\r\nthe class of human beings and putting him into the class of animals, I can say,\r\n&quot;He was a lion in the fight.&quot; In using either of these figures, I am\r\nselecting that outstanding characteristic of the lion and of his fighting to\r\nemphasize the pugilistic tendencies and actions of the man concerning whom I am\r\nspeaking.<br>\r\n<br>\r\nMany of the figures of the metaphor type, as well as of the simile, are drawn\r\nfrom the animal kingdom. This is especially true in the early part of the Scriptures.\r\nFor instance, Jacob, in blessing his sons, speaks of Judah in these words:\r\n&quot;Judah is a lion's whelp.&quot; Here Judah and his descendants are thought\r\nof as young lions. Jacob takes them out of the class of human beings and thinks\r\nof them as if they were a lion. Continuing the same idea he declares,\r\n&quot;From the prey, my son, thou art gone up&quot; (Gen. 49:9). Judah is\r\nthought of as a lion that has seized upon his prey and killed it. After having\r\neaten what he chooses, he goes up to his lair in some mountain fastness where\r\nhe is absolutely free from all attack, of any sort. In the same chapter Jacob\r\nthinks of his various sons in terms of different animals. For instance in 49:14\r\nhe speaks of Issachar's being &quot;a strong ass, Couching down between the\r\nsheepfolds.&quot; In verse 17 he thinks of the tribe of Dan and those\r\ndescending from him as &quot;a serpent in the way, An adder in the path. That\r\nbiteth the horse's heels, So that his rider falleth backward.&quot; Then again,\r\nin verse 21, he speaks of Napthtali as &quot;a hind let loose.&quot; Joseph is\r\nthen thought of as being &quot;a fruitful bough, A fruitful bough by a\r\nfountain; His branches run over the wall&quot; (vs. 22). In speaking of Joseph,\r\nhe thinks of him as a grapevine that is flourishing and very fruitful. In\r\nspeaking of Benjamin and his tribe he declares that he is &quot;a wolf that\r\nraveneth: In the morning he shall devour the pray, And at even he shall divide\r\nthe spoil&quot; (vs. 27). It is clear from all these references that, with the\r\nexception of Joseph, Jacob draws all of his metaphors from the animal kingdom.<br>\r\n<br>\r\nIn Deuteronomy 32:34 Moses thinks of God as a mighty warrior who has His sword\r\nand His arrows, and who goes into battle against the enemies of Israel,\r\nconquering them and treading them under His feet. Thus he thinks of the power\r\nof God by which He will destroy both His own enemies and those of Israel as a\r\nsharp, glittering sword. Thus infinite power is thought of in the category of a\r\nliteral sword with which Jehovah, the war hero, fights against His enemies and\r\nslays them. (See especially verse 14). In verse 42 he thinks of the arrows in\r\nthis manner:<br>\r\n<br>\r\n&quot;I will make mine arrows drunk with blood,<br>\r\nAnd my sword shall devour flesh.&quot;<br>\r\n<br>\r\nStill in thinking of Jehovah as a warrior with His sword and with His arrows,\r\nMoses mixes his figures (a practice that is not sanctioned by modem English,\r\nbut perfectly proper in the genius of the Hebrew tongue and spirit), and speaks\r\nof the arrows as if they were actual people who had drunk of blood of their\r\nvictims. The same figure appears in Isaiah 34:5: &quot;For my sword hath drunk\r\nits fill in heaven: behold, it shall come down upon Edom, and upon the people\r\nof my curse, to judgment.&quot;<br>\r\n<br>\r\nFrequently the place where people are located by God is thought of as the nest\r\nof a fowl. For instance, in Numbers 24:21 we read of the Kenites:<br>\r\n<br>\r\n&quot;Strong is thy dwelling-place,<br>\r\nAnd thy nest is set in the rock.&quot;<br>\r\n<br>\r\nHere the mountain fastness where the Kenites dwelt is thought of as probably an\r\neagle's nest which is put high up in the mountains far from access by men or\r\nbeasts. A similar figure is used by Jeremiah concerning Edom: &quot;As for thy\r\nterribleness, the pride of thy heart hath deceived thee, 0 thou that dwellest\r\nin the clefts of the rock, that boldest the height of the hill: though thou\r\nshouldest make thy nest as high as the eagle, I will bring thee down from\r\nthence, saith Jehovah&quot; (Jer. 49:16). Some of the territory of the Edomites\r\nwas very mountainous and rocky. For instance, the city of Petra\u2014&quot;the\r\nrose-red city half as old as time&quot;\u2014was one of their fortresses, or strongholds.\r\nThis city was practically impregnable in the ancient days. Jeremiah compared it\r\nto the eagle's nest and thought of it as being in the high mountains,\r\ninaccessible to all of their enemies. Again, Obadiah, who spoke an oracle\r\nagainst Edom used the same figure in the following statement: &quot;Though thou\r\nmount on high as the eagle, and though thy nest be set among the stars, I will\r\nbring thee down from thence, saith Jehovah&quot; (Obadiah, vs. 4). Habakkuk\r\nused the same figure in referring to Babylon, in which expression there\r\nevidently is an allusion to the hanging gardens of Babylon: Woe to him that\r\ngetteth an evil gain for his house, that he may set his nest on high, that he\r\nmay be delivered from the hand of evil!&quot; (Hab. 2:9)<br>\r\n<br>\r\nJeremiah noted the folly of Israei in her apostatizing from God and in her\r\nadoption of idols as objects of warship: &quot;For my people have committed two\r\nevils: they have forsaken me, the fountain of living waters, and hewed them out\r\ncisterns, broken cisterns, that can hold no water&quot; (2:13). A fountain of\r\nliving, running water is of course far better and superior to that of the\r\nrain-water that runs into a cistern that is hewn out in the rocks. Such a\r\ncistern frequently was broken and the water was spilled. It therefore ceased to\r\nbe of any benefit or profit to the men who thus constructed it. God is,\r\ntherefore, in this passage thought of as being a fountain of living, running\r\nwater\u2014that never runs dry. But the idols and idol-worship are thought of as\r\nbroken cisterns that cannot hold water to meet the needs of the worshiper.<br>\r\n<br>\r\nFrequently the prophets spoke of certain spiritual matters in terms of the\r\nJewish ritualism. As an example of this usage, note the following:<br>\r\n<br>\r\n&quot;I will wash my hands in innocency:<br>\r\nSo will I compass thine altar, 0 Jehovah.&quot;<br>\r\n<br>\r\nDoubtless this language is based upon the Mosaic regulation that the priests\r\nbefore entering into the tent of meeting should bathe themselves with water,\r\nlest they die, when they would come near to the altar to minister and to burn\r\nan offering made by fire unto Jehovah (Ex. 30:20). The great laver was located\r\nbetween the altar of burnt offerings and the sanctuary. After the priests had\r\nmade the proper sacrifices, they passed by the laver at which they bathed and\r\ncleansed themselves ceremonially and then entered the holy place. Paul was\r\nthinking in terms of such an act of approaching God in the following statement:\r\n&quot;But when the kindness of God our Saviour, and his love toward man\r\nappeared, 5 not by works <i>done<\/i> in righteousness, which we did ourselves,\r\nbut according to his mercy he saved us, through the washing of regeneration,\r\nand renewing of the Holy Spirit; 6 which he poured out upon us richly through\r\nChrist our Saviour (Titus 3:4-6). In Psalm 51:7 David prays,<br>\r\n<br>\r\n&quot;Purify me with hyssop, and I shall be clean:<br>\r\nWash me, and I shall be whiter than snow.&quot;<br>\r\n<br>\r\nThis language is based upon and borrowed from such passages as Leviticus\r\n14:6,7,51. In these verses Moses was speaking about the ceremonial cleansing of\r\nthe leper who was pronounced clean by the priest, upon a thorough examination\r\nof his case, who noted the fact that there had disappeared from the person\r\nafflicted every sign and symptom of that dread disease. It is also possible\r\nthat David's language might be an echo of the ceremonial cleansing of one who\r\nhad become unclean, according to the law, and who was cleansed ceremonially by\r\nthe water of purification mentioned in Numbers 19:18,19.<br>\r\n<br>\r\nIn I Corinthians 5:7,8, Paul speaks of Christ as being our passover, who had\r\nbeen slain for us. We are therefore to purge out the old leaven of wickedness\r\nand malice and are to observe the passover in the newness of the spirit and\r\npower of the life imparted to us by the Spirit of God. This language of course\r\nis based upon and borrowed from Exodus, chapters 12 and 13. An understanding of\r\nthe ancient ritualism of the passover makes intelligible Paul's language. Our God\r\nin the Sermon on the Mount (Matt. 5:13) spoke of His disciples as being the\r\nsalt of the earth. Salt is a preserving power, especially of meats; and of\r\nother things. Again, in verse 14, He compared the Christians to light. We are\r\nto the world what physical literal light is to the darkness.<br>\r\n<br>\r\nThere are literally hundreds upon hundreds of metaphors throughout the\r\nScriptures, but these are sufficient to call attention to the general principles\r\nof understanding and interpretating such figurative language.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>METONYMY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nFIGURE of <i>metonymy<\/i> is one that occurs very frequently in the Scriptures\r\nand should be understood if a person is to interpret the Scriptures correctly.\r\nThis term is derived from two Greek words, a preposition and a noun. The former\r\nindicates <i>change<\/i> and the latter, <i>name.<\/i> Combined, they mean <i>with\r\na change of name<\/i>. In other words, this figure is one which has a change of\r\nname in speaking of a certain event. There are different causes for the\r\nemployment of this type of language. Regardless of the fundamental reason for\r\nthe change in phraseology, the idea is a very definite one.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Cause And Effect<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Let us\r\nnotice a few illustrations of this type. In Job 34:6 we read: <br>\r\n<br>\r\n&quot;6 Notwithstanding my right I am <i>accounted<\/i> a liar;<br>\r\nMy wound is incurable, <i>though I am <\/i>without transgression.&quot;<br>\r\n<br>\r\nThe marginal reading of the Revised Version on the expression &quot;My\r\nwound&quot; is, literally, <i>Mine arrow<\/i>. Job thinks of himself as being\r\npierced with an arrow, which leaves a wound. This wound is incurable, but\r\ninstead of speaking of the result of the stroke, in literal language, he speaks\r\nof the weapon which is used to produce it. This is doubtless an echo of his\r\nstatement in 6:4:<br>\r\n<br>\r\n&quot;4 For the arrows of the Almighty are within me,<br>\r\nThe poison whereof my spirit drinketh up:<br>\r\nThe terrors of God do set themselves in array against me.&quot;<br>\r\n<br>\r\nIt is clear from the context that Job is not talking about literal arrows, but\r\nabout something which caused him a deep spiritual wound. Again, in Luke 16:29,\r\nand 24:27, we read of Moses and the prophets, but an examination of the context\r\nof each passage shows that these men were not in view at all, but the books\r\nwhich they wrote. In other words, these books were the result of their labors.\r\nHence, by the figure of metonymy, the authors of those books of the Bible are\r\nused in referring to their writings.<br>\r\n<br>\r\nOnce again, we see that sometimes the patriarchs are spoken of, though from the\r\ncontext it is clear that their posterity is meant. For instance, in Genesis\r\n9:27 we read: &quot;God enlarge Japheth, And let him dwell in the tents of\r\nShem.&quot; It is quite evident from the context that Noah is speaking of the\r\ndescendants or posterity of Japheth, but thinks of them in terms of their\r\nfather. A similar example to this is found in Amos 7:9, where we read of the\r\nhigh places of Isaac and of their being made desolate. Isaac of course had been\r\ndead for centuries when Amos made this utterance, but he speaks of the\r\nposterity of Isaac in terms of their great ancestor. Along this same line is\r\nthe use in the original Hebrew of the word <i>mouth or lip, <\/i>for that which\r\nwas spoken by mouth. This does not appear to our English reader always, for the\r\nfigure is rendered by the translators in literal language. Thus in the\r\ntranslation the real figure has disappeared. For example, in Genesis 45:21 we\r\nread: &quot;And Joseph gave them wagons, according to the mouth of Pharaoh, and\r\ngave them provisions for the way.&quot; Our translators have rendered this\r\nfigure by the phrase &quot;according to the commandment of Pharaoh.&quot; Thus\r\nthey have interpreted and rendered literally the figure. In their doing so they\r\nhave not done violence to the Scriptures. Another example of the same type of\r\nspeech is found in Numbers 3:16: &quot;And Moses numbered them according to the\r\nword of Jehovah, as he commanded.&quot; The Hebrew says, &quot;According to the\r\nmouth of Jehovah ...&quot; Once again we see this same figure in Deuteronomy\r\n17:6: &quot;At the mouth of two witnesses, or three witnesses, shall he that is\r\nto die be put to death; at the mouth of one witness he shall not be put to\r\ndeath.&quot; The phrase, &quot;at the mouth of two witnesses,&quot; is\r\nliterally rendered, but it is quite evident that the thought is, at or by the\r\ntestimony of two or three witnesses shall the condemned one be put to death.\r\nThese examples are sufficient to show us that this is a very common figure of\r\nspeech and one that must be recognized and interpreted properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Subject And Associated Ideas<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nLeviticus 19:32 we have this language: &quot;Thou shalt rise up before the\r\nhoary head, and honor the face of the old man, and thou shalt fear thy God: I\r\nam Jehovah.&quot; It is quite evident that the idea of gray hairs is associated\r\nwith that of an old man, who is held in honor and respect. Thus the idea of\r\nhoary hairs is associated with the thought of an elderly gentleman who should\r\nbe respected and honored. We find a very striking illustration of this same\r\nprinciple in Genesis 42:38. Joseph, who was then prime minister of Egypt,\r\ndemanded that his brothers bring his brother Benjamin with them upon their\r\ncoming again into the land. Jacob could not get the consent of his mind to\r\nallow Benjamin to go. He therefore said: &quot;My son shall not go down with\r\nyou; for his brother is dead, and he only is left: if harm befall him by the\r\nway in which ye go, then will ye bring down my gray hairs with sorrow to\r\nSheol.&quot; It is clear that he uses the expression, &quot;my gray\r\nhairs,&quot; in order to indicate that he was an old man and was on the verge\r\nof the grave. Thus he speaks of himself in terms of the associated idea of gray\r\nhairs. He felt that, by letting Benjamin go with them, probably something would\r\nbefall him and the grief would be such a blow that he would succumb and never\r\nsurvive the ordeal. In the same general type of this figure is that which is\r\nmentioned in Exodus 12:21: &quot;Then Moses called for all the elders of\r\nIsrael, and said unto them, Draw out, and take you lambs according to your\r\nfamilies, and kill the passover.&quot; It is clear that the passover lamb is\r\nhere meant, but there was associated with this lamb the historical occurrence\r\nthe night when Israel left the land of Egypt. On that eventful night Israel\r\nkilled a lamb which had a symbolic significance. Blood was sprinkled on the\r\ndoorposts and lintels of every Hebrew home. God said, &quot;When I see the\r\nblood, I will pass over you.&quot; In every house of Egypt where there was no\r\nblood, the death angel slew the firstborn. Thus the lamb that was slain by each\r\nHebrew family which was large enough for consuming one was called the passover.\r\nThat ceremony was typical of Christ, the Lamb of God whose blood takes away the\r\nsin of the world. In Matthew 3:5 we have this language: &quot;Then went out\r\nunto him Jerusalem, and all Judea, and all the region round about the Jordan,\r\n... &quot; Here we are told that Jerusalem and Judaea and certain sections\r\nround about the Jordan went out to hear John preach and to be baptized. It is\r\nclear that the people dwelling in those places are referred to in terms of the\r\nplaces where they lived. Again, we may look at Psalm 23:5: &quot;Thou preparest\r\na table before me in the presence of mine enemies.&quot; Here the psalmist\r\nthinks of God as a great Host who prepares a feast of good things for him to\r\neat and does this in the presence of his enemies. But he speaks of the food\r\nwhich is set upon the table in terms of the table itself. Thus in this figure\r\nthe psalmist spoke of God's vindicating him and taking his part in the presence\r\nof those who were his enemies. Again we have another example similar to this\r\none in I Corinthians 10:21: &quot;Ye cannot drink the cup of God, and the cup\r\nof demons: ye cannot take of the table of God, and of the table of\r\ndemons.&quot; People do not partake of the cup and eat of the table. They drink\r\nthe contents of the cup and eat the food that is placed upon the table. In this\r\ninstance, however, reference is made to the observance of what is called\r\n&quot;the God's supper,&quot; remembering God and His death, burial, and\r\nresurrection until He comes, by partaking of the elements constituting the\r\nsupper. We see the same figure in such an expression as &quot;for we were once\r\ndarkness, but are now light in God...&quot; (Eph. 5:8). The idea of darkness\r\nand of light is associated with people. But since Paul was talking to\r\nChristians, he spoke of their being associated with light and of their being\r\nlight and not darkness. Once again, in Psalm 45:2, the writer, seeing the\r\nMessiah in vision, said, &quot;Grace is poured into thy lips.&quot; By this he\r\nmeant that there was proceeding out of the Messiah's mouth the message of grace\r\nand truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf The Symbol And The Thing Signified<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Isaiah 22:32 God through\r\nIsaiah spoke to Eliakim saying, &quot;And the key of the house of David will I\r\nlay upon his shoulder; and he shall open, and none shall shut; and he shall\r\nshut, and none shall open.&quot; Here the key is the symbol of authority and\r\npower. Hence God spoke of the authority in terms of the symbol. The same thing\r\nis true in Matthew 16:19 of the language to the Apostle Peter: I will give unto\r\nthee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth\r\nshall be bound in heaven; and whatsoever thou shalt loose on earth shall be\r\nloosed in heaven.&quot; God is using the imagery of a city with its walls and\r\ngates. From times immemorial the keys have been thought of as symbols of the\r\nauthority of the one in control of the city. Hence God spoke of the authority\r\nthat He would grant to Peter in terms of this common symbol. Once again, in\r\nEzekiel 21:26 we have the same figure; &quot;Thus saith God: Remove the mitre,\r\nand take off the crown; this shall be no more the same; exalt that which is\r\nlow, and a base that which is high.&quot; The crown here stands for the\r\nauthority of King Messiah. Finally, we find the same language in Isaiah 2:4:\r\n&quot;And he will judge between the nations, and will decide concerning many\r\npeoples; and they shall beat their swords into plowshares, and their spears\r\ninto pruning-hooks; nation shall not lift up sword against nation, neither\r\nshall they learn war any more.&quot; Here the sword and spears symbolize, or\r\nsignify, the weapons of war. The plowshares and pruning-hooks represent the\r\nagricultural implements. It is clear, then, that this is a figure of metonymy\r\nand the idea is unmistakable.<br>\r\n<br>\r\nIf we will be very careful in the study of the language of the Bible, noting\r\nthe various figures of speech and interpreting them correctly, the Bible will\r\nhave a vital, forceful message for us.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n<\/body>\r\n\r\n<\/html>\r\n\r\n<html>\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text\/html; charset=utf-8\">\r\n<meta name=Generator content=\"Microsoft Word 15 (filtered)\">\r\n<style>\r\n<!--\r\n \/* 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li.MsoListParagraphCxSpFirst, div.MsoListParagraphCxSpFirst\r\n\t{margin-top:0in;\r\n\tmargin-right:0in;\r\n\tmargin-bottom:0in;\r\n\tmargin-left:.5in;\r\n\tline-height:107%;\r\n\tfont-size:11.0pt;\r\n\tfont-family:\"Calibri\",sans-serif;}\r\np.MsoListParagraphCxSpMiddle, li.MsoListParagraphCxSpMiddle, div.MsoListParagraphCxSpMiddle\r\n\t{margin-top:0in;\r\n\tmargin-right:0in;\r\n\tmargin-bottom:0in;\r\n\tmargin-left:.5in;\r\n\tline-height:107%;\r\n\tfont-size:11.0pt;\r\n\tfont-family:\"Calibri\",sans-serif;}\r\np.MsoListParagraphCxSpLast, li.MsoListParagraphCxSpLast, div.MsoListParagraphCxSpLast\r\n\t{margin-top:0in;\r\n\tmargin-right:0in;\r\n\tmargin-bottom:8.0pt;\r\n\tmargin-left:.5in;\r\n\tline-height:107%;\r\n\tfont-size:11.0pt;\r\n\tfont-family:\"Calibri\",sans-serif;}\r\nspan.HeaderChar\r\n\t{mso-style-name:\"Header Char\";\r\n\tmso-style-link:Header;}\r\nspan.FooterChar\r\n\t{mso-style-name:\"Footer Char\";\r\n\tmso-style-link:Footer;}\r\nspan.BalloonTextChar\r\n\t{mso-style-name:\"Balloon Text Char\";\r\n\tmso-style-link:\"Balloon Text\";\r\n\tfont-family:\"Tahoma\",sans-serif;}\r\n.MsoChpDefault\r\n\t{font-family:\"Calibri\",sans-serif;}\r\n.MsoPapDefault\r\n\t{margin-bottom:8.0pt;\r\n\tline-height:107%;}\r\n \/* Page Definitions *\/\r\n @page WordSection1\r\n\t{size:8.5in 11.0in;\r\n\tmargin:.3in .5in .2in .6in;}\r\ndiv.WordSection1\r\n\t{page:WordSection1;}\r\n \/* List Definitions *\/\r\n ol\r\n\t{margin-bottom:0in;}\r\nul\r\n\t{margin-bottom:0in;}\r\n-->\r\n<\/style>\r\n\r\n<\/head>\r\n\r\n<body lang=EN-US link=\"#0563C1\" vlink=\"#954F72\" style='word-wrap:break-word'>\r\n\r\n<div class=WordSection1>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:36.0pt;font-family:\"Monotype Corsiva\";\r\ncolor:#0070C0'>Biblical Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Times New Roman\",serif'>2\r\npage introduction <i>by Ela<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>The following gives <b>SOUND principles for Scriptural\r\ninterpretation<\/b> in <b>3 groups<\/b>:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>2 pages,<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>      <b>22 pages<\/b>      and\r\n   <b>112 pages<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>earthly father<\/b> said:            \u201c<b><i>I don\u2019t chew my\r\ncabbage twice!<\/i><\/b>\u201d  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>Heavenly Father<\/b> states        the same below:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n33:9<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>     <span\r\nstyle='color:#0070C0'>For <b><u>He spoke<\/u><\/b>, and <b><u>it was done<\/u><\/b>;\r\n<b><u>He commanded<\/u><\/b>, and <b><u>it stood fast<\/u><\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Malachi+3:6&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Mal. 3:6<\/span><\/b><\/a><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>      <span\r\nstyle='color:red'>\u201cFor I am <\/span><\/span><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>, <b>I do not change<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n89:34<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <span\r\nstyle='color:red'>\u201cMy covenant I will <b>not break<\/b>, <b>Nor alter the word<\/b><\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>  that\r\nhas gone <b>out of My lips<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Hebrews+13:8&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Heb. 13:8<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>   <\/span><a name=\"_Hlk136075967\"><b><span style='font-size:\r\n14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>Y<\/span><\/b><\/a><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>e<b>H<\/b>o<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#00B050'>shu<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>V<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>a<b>H<\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> <span\r\nlang=EN-CA>the Messiah is <b>the same<\/b> yesterday, today, and <b>forever<\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Proverbs+16:20&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Prov. 16:20<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>He who heeds the word wisely will find good,<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> \r\nand whoever <b>trusts in God<\/b>, happy is he.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Ecclesiastes+3:14&amp;version=NKJV\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:black'>Ecc.\r\n3:14<\/span><\/b><\/a><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>    <\/span><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>I know that whatever <b>Elohim<\/b> does, it shall be <b><u>forever<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>Not<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>hing<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> can\r\nbe <b>add<\/b><b>ed<\/b> to it, And <b><u>not<\/u><\/b><b><u>hing taken from it<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><span style='font-size:20.0pt;\r\ncolor:black'>There are    NO        Buts<i>!!!<\/i><\/span><\/b><span\r\nstyle='font-size:20.0pt;color:black'>    or  <b>What About<i>!!!<\/i><\/b>          <\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><u><span style='font-size:20.0pt;\r\ncolor:black'>No one<\/span><\/u><\/b><span style='font-size:14.0pt;color:black'>,\r\nnot Matthew, Mark, Luke, John, and especially Paul (where most of false\r\ndoctrine comes from by twisting his words) or any of the Old or New Testament\r\nwriters <b>can ever<\/b>change, <\/span><b><i><span style='font-size:14.0pt;\r\ncolor:red'>alter, <\/span><\/i><\/b><span style='font-size:14.0pt;color:black'>one\r\nword that is a <b><u>direct quotes<\/u><\/b> from our Heavenly Father or our Saviour,\r\n(Psalm 89:34) nor <\/span><b><i><span style='font-size:14.0pt;color:red'>one jot\r\nor one tittle from the law<\/span><\/i><\/b><span style='font-size:14.0pt;\r\ncolor:black'> (Torah of <\/span><a name=\"_Hlk136073120\"><b><span\r\nstyle='font-size:14.0pt;color:black'>Y<\/span><\/b><\/a><span style='font-size:\r\n14.0pt;color:black'>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b><\/span><span style='font-size:\r\n14.0pt;color:black'>).  Matt 5:17 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nclass=MsoHyperlink><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black;text-decoration:none'>Deut. 12:28   <\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>\u201c<b>Do what\r\nis good and right in the sight of <\/b><\/span><a name=\"_Hlk136076062\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>          <\/span><b><sup><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>32<\/span><\/sup><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'> You\r\nshall <b>not add<\/b> to it <b>nor take away<\/b> from it.\u201d <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>God said it!       I believe it!        That settles\r\nit!<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>Will you have a special trust in the <i><span\r\nstyle='color:red'>spoken<\/span><\/i> Word of God?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:10.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:18.0pt;font-family:\r\n\"Times New Roman\",serif'>(Yes I will!) <\/span><\/b><b><span lang=EN-CA\r\nstyle='font-size:18.0pt;font-family:Wingdings;background:yellow'>J<\/span><\/b><b><span\r\nlang=EN-CA style='font-size:18.0pt;font-family:\"Times New Roman\",serif'>              \r\n(No I won\u2019t.)  <\/span><\/b><b><span lang=EN-CA style='font-size:18.0pt;\r\nfont-family:Wingdings;background:aqua'>L<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:26.0pt;font-family:\r\n\"Times New Roman\",serif;color:#0070C0'>Scriptures <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>ONLY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>Let\u2019s read <\/span><b><i><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Isaiah 8:20<\/span><\/u><\/i><\/b><b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> <\/span><\/i><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>it\u2019s the <\/span><b><u><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>most<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> important <\/span><\/b><b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>text<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'> for <b>Sound Doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:8.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Isa. 8:20     <\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>To the <\/span><b><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>law<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'> <\/span><\/b><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(Strong\u2019s\r\n<\/span><\/i><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b>Torah<\/b>,\r\nthe first five books of the Bible, God\u2019s instruction manual for <b>Eternal Life<\/b>)\r\n<\/span><\/i><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>and to the <b><u>testimony<\/u> <\/b><\/span><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8584&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8584<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nrest of the Scriptures that testify to the Torah)<\/span><\/i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>if\r\nthey speak not according to this word, it is because there is <b><span\r\nstyle='background:yellow'>NO LIGHT<\/span><\/b><\/span><i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(<b>no truth<\/b>) <\/span><\/i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>in them<\/span><b><i><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>. <\/span><\/i><\/b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nabsence of <b><span style='background:yellow'>light<\/span><\/b> = <span\r\nstyle='background:lightgrey'>Darkness<\/span> = Satanic doctrine.)<\/span><\/i><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><u><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>All<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nEternal Life doctrine <u>must<\/u> come from the law<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b><span\r\nstyle='color:#0070C0'>Torah<\/span><\/b>, the first five books of the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Scriptures which\r\nare supported, amplified, and defined within the <b>testimonies<\/b> from the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>remainder the Old\r\nTestament or else <b><i><span style='color:#002060'>there is no light in <\/span><\/i>it<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>All studies must follow <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Christ\u2019s<\/span><\/b><b><span lang=EN-CA style='font-size:20.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'> example.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Luke 24:27<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'> <b><span\r\nstyle='color:#0070C0'>Beginning <\/span><\/b><span style='color:#0070C0'>at <b>Moses\r\n<\/b><\/span><i>(Always start at Genesis and the rest of the first 5 books of\r\nMoses, using \u201c<b>The Law of First Precedence<\/b>\u201d) <\/i><span style='color:#0070C0'>and\r\nall the prophets, <\/span><i>(The rest of the Old Testament)<\/i><span\r\nstyle='color:#002060'> He <\/span><i>(<b>Christ<\/b>) <\/i><span style='color:\r\n#0070C0'>expounded to them in <b>all the Scriptures <\/b><\/span><i>(This\r\nconfirms that all of the Scriptures are to be used) <\/i><span style='color:\r\n#0070C0'>the things concerning <b>himself<\/b>. <\/span><i>(One subject)<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Christ\r\nused <b>one subject<\/b> and <b>every text<\/b> in <b>all Scriptures <\/b>and came\r\nto <b>one conclusion<\/b>. It is very important to note that Christ used <b>only\r\nthe Old Testament to prove sound doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>When\r\nconfronted with the Satan, <b>Christ gave us an example<\/b> of <b>how we are to\r\nanswer Scriptural questions<\/b>; <b>we must<\/b> follow <b>His example<\/b> with:\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>It is written<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d scripture dictated by God or \u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Thus says God<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d quotes (<b><span style='color:red'>in\r\nred<\/span><\/b>).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nBible<\/span><\/b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nis to be understood as <b>literal<\/b> unless coercive <b>evidence suggested\r\notherwise<\/b>, e.g., <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>obvious\r\npoetic constructions, allegorical passages, literary figures of speech,\r\nprophetic <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>symbols,\r\nand typological structures.  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Biblical\r\ntruths can and should be <b>explained in simple language<\/b> that all people\r\ncan understand. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>One\r\nsaying of the Saviour must <b>not<\/b> be made <b>to destroy another<\/b>. We are\r\nto search its pages, <b>not<\/b> for proof to sustain <b>our opinions<\/b>, but\r\nin order to know <b>what God says<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nGolden Rule of Hermeneutics:<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Times New Roman\",serif'>\u201cIf the plain\r\nsense,              makes common sense,        seek no other sense.\u201d<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Some Basic Rules of\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>22 pages <i>by<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><a href=\"http:\/\/www.biblicalresearch.info\/page502.html\"><b><span\r\nstyle='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>http:\/\/www.biblicalresearch.info\/page502.html<\/span><\/b><\/a><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF INTERPRETATION<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                    <\/span><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             <b>4<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF FIRST MENTION                                                                                        5<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>INTERPRETATION AND\r\nAPPLICATION                                                                      6<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF DOUBLE REFERENCE                                 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF RECURRENCE<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>COMPARING SCRIPTURE WITH\r\nSCRIPTURE                                                             7<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>EXAMINING QUOTATIONS IN\r\nTHE LIGHT OF BOTH CONTEXTS                                 8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>HEBREW POETRY                                                                                                    9<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>SYMBOLIC LANGUAGE                                  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FIGURATIVE LANGUAGE                                                                                         10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>OBSCURE PASSAGES MUST BE\r\nINTERPRETED IN THE LIGHT OF PLAIN ONES            11<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>STUDYING THE EXACT GRAMMAR                                              <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE MEANINGS OF WORDS                                                                                    12<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE DIFFERENCE BETWEEN\r\nBIBLICAL AND PRESENT-DAY TERMINOLOGY                <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif;background:yellow'>HOW TO INTERPRET\r\nPROPHECY     <\/span><\/b><span style='font-family:\"Verdana\",sans-serif;\r\nbackground:yellow'>                                                                   <b>13<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FULFILLED PROPHECY<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>UNFULFILLED PROPHECY                                                                                        15<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICATION                                                                                 16<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICANCE\r\nPLUS A TYPICAL MEANING                                          17<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS\r\nAN APPLICATION<\/span><span style='font-family:\"Verdana\",sans-serif;color:black'>                                                       19<\/span><span\r\nstyle='font-family:\"Verdana\",sans-serif'>      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS A\r\nSUMMATION                                                           20<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>FOUR TYPES OF MESSIANIC PROPHECY                                                                  22<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-size:20.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>Rules\r\nof Interpretation    <\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>          <\/span><b><span\r\nstyle='font-size:12.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>112   pages<\/span><\/b><b><span\r\nstyle='font-size:16.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>      <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Index   <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                       <b>page\r\n25<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>THE\r\nGOLDEN RULE OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>SINCE the\r\nScriptures are <b>God-breathed<\/b> and are <b>very specific<\/b>, there is only\r\none way for us to arrive at the purpose which the Holy Spirit had in mind in\r\ngiving His message. <b>God said what He meant and meant exactly what He said<\/b>.\r\nIn order to understand the Scriptures, we must know the use of language: the\r\ngrammar, the specific meaning of words, and the fundamental laws of\r\nspeech\u2014especially the principles which are characteristic of the Scriptures.\r\nSince the space is limited for this discussion, let us look only at the most\r\nimportant and fundamental rules of hermeneutics, the most basic\u2014and indeed the\r\nall-inclusive one\u2014of which is the Golden Rule of Interpretation.<br>\r\n<br>\r\n<b>Christ<\/b> gave the <b>Golden Rule of conduct<\/b> which is &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>All\r\nthings therefore whatsoever ye would that men should do unto you, even so do ye\r\nalso unto them: for <span style='background:yellow'>this is the law and the\r\nprophets<\/span>&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'> (Matt. 7:12). This is a basic criterion in one's relation to his\r\nfellow-men. The Golden Rule of Interpretation is just as fundamental in the\r\nfield of the interpretation of language as our God's precept is in the realm of\r\nethics and conduct.<br>\r\n<br>\r\nOrigen, a great Christian scholar who lived during the latter part of the\r\nsecond and the first part of the third century of the Christian Era, came under\r\nthe influence of Greek philosophy in the form of Neoplatonism. He adopted some\r\nof the so-called principles of this philosophic system and evolved what has\r\nbecome known as the allegorical method of interpreting the Scriptures.\r\nAccording to this theory there is a spiritual meaning of the Bible in addition\r\nto that which is plain and obvious. Origen accepted the literal interpretation\r\nof the Word but claimed that in addition to it there was this hidden, spiritual\r\nmeaning. Everything to him was therefore allegorical. He read into the\r\nScriptures this so-called spiritual meaning and built up a mystical system of\r\ntheology. This method of interpreting the Word wrought havoc in the early\r\nchurch and started what is known as &quot;spiritualizing the Scriptures.&quot;\r\nIts baneful effects have been felt throughout the centuries. The Christian\r\nworld has never entirely freed itself from the tentacles of this heathen,\r\nsubjective approach to God's holy, infallible Word.<br>\r\n<br>\r\nThe only antidote to this vicious method of handling the Bible is the principle\r\ncalled the Golden Rule of Interpretation: When the plain, obvious sense of\r\nScripture makes common sense we are to seek no other sense. We are to stop\r\nthere and are not to read subjectively into the record something that is\r\nforeign to the context. The Word of God is spiritual and does not need our\r\n&quot;doctoring&quot; it in order to make it more so. If one man can read into\r\na given context his own ideas and claim that such is the significance of the\r\npassage, another can do the same thing and can read into the record his\r\nconception of its meaning. Whenever we adopt the spiritualizing method, we open\r\nthe floodgates to every type of speculation, suggestion, and theorizing. We\r\nmust not therefore go beyond the plain, literal meaning of the Scriptures\r\nunless the facts of the context indicate a deeper, hidden, or symbolic meaning.\r\nWhen therefore such evidence is lacking, one must positively accept the literal\r\nmeaning of the text. On the other hand, if there is absolute proof that the\r\nlanguage is, for instance, symbolic, then we are to interpret the given passage\r\nin the light of all the evidence, not only of the immediate connection, but in\r\nthe light of that which is found in parallel cases\u2014if there be such.<br>\r\n<br>\r\nBut suppose the plain, literal meaning does not make common sense. In that\r\nevent we may be assured that, since the Scriptures do not make nonsense, a\r\nfigurative or metaphorical sense is intended. Then we are to interpret such a\r\npassage in the light of the usage found in parallel cases. <br>\r\n<br>\r\nAlmost every word in all languages has not only a literal, primary, original\r\nmeaning but has derived connotations. For instance, in English there are listed\r\nas high as twenty-six meanings for a single word. This fact may be seen by a\r\nglance at an unabridged dictionary. Whenever the literal sense of a given word\r\ndoes not fit in with the facts of the connection, we are to select that\r\ndefinition which is in perfect accord and agreement with them. But in every\r\ninstance, let me emphasize, we are to take the primary, ordinary, usual,\r\nliteral meaning if possible.<br>\r\n<br>\r\nAn abridged statement of this most important rule is: &quot;When the plain\r\nsense of Scripture makes common sense, seek no other sense; therefore, take\r\nevery word at its primary, ordinary, usual literal meaning, unless the facts of\r\nthe context indicate clearly otherwise.&quot; This rule assumes that all truth\r\nharmonizes and that there are no discrepancies between accurate statements of\r\nfacts. But for those who wish the maxim stated in its unabridged form, I give\r\nit in the following words:<br>\r\n<br>\r\n&quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore take every word at its primary, ordinary, usual, literal\r\nmeaning, unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths, indicate clearly\r\notherwise.&quot; If anyone follows this criterion, in the spirit and letter of\r\nthe principle, he can never go wrong. On the other hand, if he fails to follow\r\nit, he can never be right. (May I suggest that the reader memorize and master\r\nthis rule in order that he may be governed thereby in all his study of the\r\nWord?) This principle is true, not only as it applies to the Bible, but also to\r\nany written document or oral conversation regarding any subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot;The\r\nlaw of first mention&quot; is another most important principle involved in the\r\nScriptures. What is meant by it is that the first mention of any fundamental\r\nword or institution usually presents the general conception of the subject and\r\nits use throughout Scriptures.<br>\r\n<br>\r\nAs an illustration of this law, I need only to call attention to the sacrifices\r\nthat were required by God from Cain and Abel. The very fundamental teaching\r\nconcerning atonement for sin, with all its implications, is found in these\r\nsacrifices, as recorded in Genesis 4. Once more, the promise and the covenant\r\nwhich God made with Abraham (Gen. 12:1-3) constitute the bold outline of all\r\nthat is involved in the divine plan which runs through the Scriptures. It\r\nbecomes therefore of paramount importance that one study words, doctrines, and\r\ninstitutions in their original, initial mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>INTERPRETATION AND APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>As we\r\nhave just seen in our study of the Golden Rule of Interpretation, we must seek\r\ndiligently, by the application of this standard, to ascertain the exact thought\r\nof the speaker or writer whose message is studied. When this is learned, we can\r\ndetermine whether or not there is involved in the discussion some fundamental\r\nprinciple. If there is such set forth in the given case, we are at liberty to\r\napply it to a similar situation; but, before we do, we must be certain that\r\nthere is an analogy justifying such an application. It is at this crucial point\r\nthat many mistakes are made. All too often efforts are made to see a spiritual\r\nlesson in a given scripture and, without due consideration, to apply it to\r\nanother case which only apparently is analogous.<br>\r\n<br>\r\nIf we are certain that we have discovered the fundamental, underlying principle\r\nin a given case, we are warranted in applying it to a like situation under\r\nsimilar circumstances; for one of the basic tenets of true science is that\r\n&quot;like causes under like conditions produce like results.&quot; My caution\r\nto everyone is that he be certain to discover the exact thought of the writer\r\nand that he be absolutely sure in making an application of the principle\r\ndiscovered to a similar situation. Such a procedure is legitimate and proper.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>There is\r\nwhat is known among Bible students as &quot;the law of double reference or\r\nmanifold fulfillment of prophecy.&quot; We find many applications of this\r\nprinciple.<br>\r\n<br>\r\nThe prophets constantly spoke of a local or current event, and, without giving\r\nany intimation of a change of scenery, began to describe a more remote and a\r\ngreater one, which by far transcended the situation which gave rise to the\r\nprediction. This principle might be illustrated by a stereopticon which gives\r\nthe dissolving effect. One picture is thrown upon the screen. Presently it\r\nbegins to fade and at the same time the dim outline of another begins to\r\nappear. By the time the first has faded, the second is in full view. The prophets\r\noften blended a prediction relating to the first coming of Christ with one\r\nforetelling the second advent. In such presentations the entire Christian\r\nDispensation is passed over.<br>\r\n<br>\r\nOne must master this rule if one is to understand the messages of the prophets.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A principle which obtains\r\nthroughout the prophetic word is that which is known by Bible students as\r\n&quot;the law of recurrence.&quot; According to the meaning of this phrase,\r\nafter the prophets made a statement relative to something in the future, they\r\noften gave a fuller discussion covering the same ground but laying the emphasis\r\nin a different place. The second presentation is but supplemental to the first.\r\nIt therefore clarifies the picture.<br>\r\n<br>\r\nAs an illustration of this principle, may I note Genesis 1 and 2? In chapter 1\r\nwe have a synopsis of the work of the six days of reconstruction. In chapter 2,\r\nhowever, the Holy Spirit gives a second discussion, especially regarding the\r\ncreation of man. The first account relative to this miracle is found in 1:\r\n26-31. In 2:7-25 is a second and a fuller description together with a record of\r\nhis residence in the Garden of Eden. These two accounts are not to be explained\r\nupon the basis advanced by the destructive critics\u2014that they came from two\r\nsources and are therefore contradictory\u2014but upon the sound, fundamental\r\nprinciple of the law of recurrence.<br>\r\n<br>\r\nAnother illustration of this important law is found in the prophecy of Ezekiel\r\n38 and 39, which foretells the invasion of Palestine by the nations\r\nconstituting the great northeastern confederacy. (For the full discussion of\r\nthis most important and timely theme, see the volume When Gog's Armies Meet the\r\nAlmighty.) In chapter 38 the prophet gives the full description of this\r\nstupendous world-changing event. In it he presents the general outline of the\r\nincidents that will at that time take place. In chapter 39 he simply covers the\r\nsame ground speaking of the identical affairs but laying emphasis on different\r\nthings. One must recognize that this duplicate account, given according to the\r\nprinciple of the law of recurrence, is but a second view of the one prediction.<br>\r\n<br>\r\nJohn, in Revelation 17, 18, and 19, follows this same law. In chapter 16 he\r\ngives the outline of events as they occur during the second half of the\r\nTribulation. When we reach the end of chapter 16, we are at the very close of\r\nthat period; but in chapter 17 he goes back to the beginning of this second\r\nhalf of it and speaks of the overthrow of Babylon the harlot. The facts of this\r\nchapter show that this interpretation is correct. Chapter 18 speaks of the\r\nliteral city of Babylon, which is destroyed at the end of the Tribulation. In\r\nchapter 19 we read of the marriage supper of the Lamb and Christ's coming all\r\nthe way to earth at the conclusion of the Tribulation. Thus, when John pens\r\nthese three chapters, after having given the outline of the second half of the\r\nTribulation in chapter 16, he is simply following the law of recurrence.<br>\r\n<br>\r\nThis is a most important law, which finds many applications throughout the\r\nScriptures. The Bible student should master this principle to the extent that\r\nhe can recognize an application of it whenever he comes across it.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God gave His Word as He wanted us\r\nto have it, and as He wanted us to study and teach it. An investigation of the\r\nScriptures shows that He only gave any portion of it as there was a demand for\r\nthe enunciation of some new principle or the reiteration and the augmentation\r\nof one that He had already revealed. A study of the life of God shows that He\r\noften repeated Himself. We are told that circumstances alter cases. After all,\r\npeople's experiences are more or less of a certain definite type. These and\r\nother facts show why it was necessary for God to repeat certain doctrines in\r\nsending messages to various people or groups of individuals. The biblical\r\nwriters, meeting a local and a similar situation, were forced to repeat many\r\nthings.<br>\r\n<br>\r\nFor instance, almost all the books of the New Testament either discuss, refer\r\nto, or at least hint at, the great fundamental teaching of regeneration of the\r\nsoul by the Spirit of God. It was necessary for each writer in meeting the\r\nsituation before him to refer to this fundamental spiritual phenomenon. To one\r\nperson or group it was necessary to discuss a certain phase of the doctrine; to\r\nanother the same writer presented a different aspect of the same teaching. On\r\none occasion, he stated it more fully than he did at another time. What is true\r\nof regeneration is also correct of the various teachings of the Word of God.<br>\r\n<br>\r\nIn view of these facts, we can see how it was that the inspired writers\r\ndiscussed the same subject. If a person is wishing to understand thoroughly any\r\none topic of the Scriptures, it becomes necessary for him to study what each\r\nwriter has said on the subject. He must, as far as it is possible, get all the\r\nfacts which called forth the explanation. Moreover he must study it in the\r\nlight of the facts of its context. When he has thus examined the various\r\npassages bearing upon a given question and has gleaned from each reference what\r\nis said, he can put all the information together and thus have a complete\r\npicture. It is therefore necessary for everyone to compare scripture with\r\nscripture. In following this principle he must be absolutely certain that he views\r\neach passage in its proper perspective. When he does so, he will see that one\r\naccount usually supplements another.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>EXAMINING QUOTATIONS IN THE LIGHT OF BOTH CONTEXTS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In the New Testament we see many\r\nquotations taken from the Old. Whenever we find in the New such a quotation\u2014if\r\nwe are not familiar with the passage\u2014we should immediately turn to the chapter\r\nfrom which it was taken. Then we should study the entire connection and be\r\ncertain that we get the drift of thought of the original writer. Speaking figuratively,\r\nwe must see the quotation in the original setting. When we have done this, we\r\nare to study the context of the New Testament in which this quotation is found.\r\nFrequently the application will throw light upon the passage in its original\r\nconnection and vice versa.<br>\r\n<br>\r\nOften we observe that a passage is applied in a certain way to something in the\r\nNew Testament; and, when we examine all the facts, we see that the thing to\r\nwhich it is referred by the New Testament writer does not fill out the complete\r\npicture set forth in the Old Testament connection. In this event we must\r\nconclude that the thing to which it is applied in the New Testament is but a\r\npartial and an incomplete fulfillment of the original prediction and that God\r\nin His own good time will fulfill the passage to the very letter.<br>\r\n<br>\r\nAs an illustration of this principle, I may call attention to such passages as\r\nIsaiah 13 and 14 and Jeremiah 50 and 51. These chapters give predictions\r\nconcerning Babylon and its being destroyed. When we look at the history of that\r\ncity, we see that it was never overthrown in the manner or to the extent as set\r\nforth in these prophecies. We do know from ancient history that it gradually\r\ndeclined in power and finally sank beneath the historical horizon. It was never\r\ndestroyed as was foretold. We who believe the Word of God must conclude that\r\nBabylon will yet be rebuilt and demolished just as foretold by these men of\r\nGod. This is confirmed by Revelation 18. I could give numerous examples of this\r\nprinciple, but these suffice. Let us therefore be careful in studying\r\nquotations that we examine both contexts and arrive at the definite, specific\r\nidea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>HEBREW POETRY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Thought-rhyme was the fundamental\r\nidea of Hebrew poetry. No effort was made at meter, verse, and rhyme as we have\r\nin modern poetry. What is Hebrew parallelism? The answer is this: Two\r\nstatements are made relative to a given matter, one of which is made by the\r\nselection of certain words. This or a similar idea is repeated by the choice of\r\ndifferent terms. The second, therefore, is supplemental to the first and\r\nbecomes a comment upon it. Sometimes one of the statements is in literal\r\nlanguage, whereas the other is more pictorial and graphic; but each supplements\r\nthe other.<br>\r\n<br>\r\nUpon this simple basis all Hebrew poetry was built. Contrasts were expressed as\r\nwe see in the Book of Proverbs, which is pure poetry. Frequently three parallel\r\nstatements, each supplementing the others, were employed. These fundamental\r\nconceptions were worked out by the poets and came to involve an entire\r\ncomposition such as one of the psalms. One must however understand this\r\nfundamental conception in order to comprehend the poetical books of the\r\nScriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>All peoples, both ancient and\r\nmodern, have symbols. The Hebrews had theirs. Those appearing in the Scriptures\r\nhowever are of divine origin. In fact, the Tabernacle and the Temple, with all\r\nof their ceremonial services, were typical or symbolic of the realities which\r\nwe have in Christ. That they had such a significance is set forth clearly in\r\nthe New Testament. The Book of Hebrews especially interprets the spiritual\r\nsignificance of the ritualism of the Old Testament.<br>\r\n<br>\r\nAs one examines the types and shadows of the Scriptures, one must be extremely\r\ncareful not to read into the sacred text something that is not there. A person\r\nwill do well if he takes as symbolic and typical only those things that are\r\nthus recognized by the inspired writers.<br>\r\n<br>\r\nUntold damage has been done from time to time by overly zealous people in their\r\nattempts to see a typical or a symbolic meaning in certain persons or things in\r\nthe Scriptures. The safest rule by which to be guided on this point may be\r\nstated thus: Recognize only those things as typical or symbolic which are thus\r\ndesignated in the Scriptures, and never give to any passage a typical meaning\r\nunless the Scriptures so indicate. To illustrate the point let us look at an\r\nexample or two. Joseph, we are often told, is a type of Christ. Isaac's taking\r\nRebekah as his bride is also a type of Christ's taking His bride, the church.\r\nWhat inspired writer gives any intimation to this effect? I have never seen\r\nanything in the Scriptures to warrant these positions. I admit that there are\r\nstriking similarities in the cases; but analogies are not equivalent to a\r\n&quot;thus saith God.&quot; We do well, therefore, to have scriptural authority\r\nfor whatever we say. One can, by allowing his imagination to run wild, see that\r\na certain person or thing in the Old Testament is typical of something in the\r\nNew. Another person, looking at the same thing, will see a different\r\nsignification. Thus there are untold possibilities of speculation and error,\r\nwhich are dangerous whenever there is not a &quot;thus saith God&quot; for a\r\ngiven position.<br>\r\n<br>\r\nGod has chosen certain things as symbols. For instance, beasts, as we learn\r\nfrom Daniel 7, are employed as emblems of world kingdoms. Whenever, therefore,\r\na beast is thus used in the Scriptures and the facts of the context show that\r\nit has this metaphorical sense, one must understand that it signifies a civil\r\ngovernment. God never mixes His symbols. Again, a pure, chaste virgin is used\r\nas a symbol of the true church. A harlot represents a false ecclesiasticism.\r\nGod has interpreted these symbols. Man should not attach any signification to\r\nthem other than that which was given by Him.<br>\r\n<br>\r\nI might further illustrate this principle by calling attention to God supper.\r\nThe loaf represents the body of Christ, whereas the fruit of the vine is\r\nsymbolic of His blood. Whenever we see these emblems, we know their\r\nsignificance and do not attempt to read into them any idea other than that\r\nwhich God gave them. Whenever we come to a symbol, we must therefore seek the divine\r\ninterpretation of the same and never deviate from that meaning.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FIGURATIVE LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The languages of all peoples seem\r\nto have begun largely with figures of speech\u2014at least primitive writing\r\nindicates this position. It is by comparison that we appreciate and understand\r\nthings. Thus figures have remained in our language and adorn it greatly. In\r\nfact, it is most difficult for us to speak without using some figures of\r\nspeech. The Bible is no exception. One must therefore know the common figures\r\nof speech and how they are used in order to understand what the biblical\r\nwriters meant.<br>\r\n<br>\r\nThe fact that a figurative expression occurs in a given passage is no warrant\r\nfor one's taking its meaning and forcing it upon another passage unless the\r\nfacts of the given context show that the same figure was used in a like manner.\r\nTo be more specific, let me call attention to the expression found in Ephesians\r\nregarding Christ's &quot;having cleansed it [church] by the washing of water\r\nwith the word&quot; (Eph. 5:26). This statement is figurative language. We must\r\nnot force this metaphorical sense upon another passage, which might in some way\r\nresemble this one passage, unless the facts of the latter context permit such\r\nan interpretation.<br>\r\n<br>\r\nLet us always bear in mind that figurative language, though ornate and\r\nbeautiful, stands for definite realities. It is therefore necessary for one to\r\nunderstand the figure and see the reality signified in order to comprehend the\r\nmessage wherever such usage is employed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>OBSCURE PASSAGES MUST BE INTERPRETED IN THE LIGHT OF PLAIN ONES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Whenever anyone sees that a\r\npassage is capable of more than one interpretation\u2014viewed in the light of all\r\nthe facts of the connection\u2014he must select that translation or explanation\r\nwhich accords with plain statements found in other portions of the Word when\r\nrightly interpreted. As an illustration of this principle, I may call attention\r\nto Psalm 45:6. &quot;Thy throne, O God, is for ever and ever ...&quot; In the\r\noriginal text of this statement there are only four words. Nevertheless, they\r\ncan be rendered grammatically to make four or five translations. By supplying\r\ndifferent words, the number of renderings can be multiplied. This thing has\r\nbeen done by certain ones who have been unwilling to accept the plain meaning.\r\nBut our one concern is, What did the psalmist have in mind when he by the\r\nSpirit of God used these words? One must study the entire psalm in order to see\r\nthe proper connection; then he must compare all the facts discovered with\r\nstatements found in other places which are capable of only one interpretation.<br>\r\n<br>\r\nIt is of utmost importance that one observe this rule. The assumption lying\r\nunderneath it is that all truth harmonizes. Whenever there are any seeming\r\ndiscrepancies, the trouble lies with our non-comprehension of the data, or lack\r\nof the facts.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>STUDYING THE EXACT GRAMMAR<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In the\r\nEnglish language there are eight parts of speech. These, taken together,\r\nconstitute language. Each of them has a definite, specific use and relation to\r\nother parts of speech. It becomes absolutely necessary, if one is to arrive at\r\nthe exact meaning of a word, that he know grammar, since each part of speech\r\nhas a definite purpose and since words likewise have accurate definitions. One\r\ntherefore must, if he is to arrive at the exact idea which the Holy Spirit had\r\nin mind, have an adequate knowledge of grammar and the meaning of words.<br>\r\n<br>\r\nBy conservative scholars, the grammatico-historical principle of interpretation\r\nis the only one upon which a person can afford to rely. What is meant by this\r\nterm? A person must acquire, if possible the historical data concerning any\r\nstatement in order to see it in its proper perspective. He must, therefore,\r\nknow the writer, the one to whom a document was sent, for what purpose it was\r\nwritten, and under what conditions in order to evaluate properly the message.\r\nHe must also know the grammar thoroughly and the significance of language. With\r\nsuch definite information in hand, one can, by the aid of the Holy Spirit,\r\nunderstand, as a rule, the message. I therefore accept the correctness of this\r\nmethod of exegesis.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE MEANINGS OF WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The\r\nstudent should have a good English dictionary at hand when he studies the\r\nScriptures\u2014unless he has an adequate idea of the vocabulary that is used in the\r\nBible. If a person will only look in an unabridged dictionary of the English\r\nlanguage, he will see that some words have many meanings or shades of ideas.\r\nThis statement being true, one must know these various definitions in order to\r\ncomprehend rightly the exact meaning of a given passage.<br>\r\n<br>\r\nThough I am speaking simply from the English point of view, all Greek and\r\nHebrew students know that the same principles apply with reference to the\r\noriginal text.<br>\r\n<br>\r\nWhenever a word does have a number of meanings, we must select that one which\r\nwill accord with all the facts of a given context, and which will not clash\r\nwith any other plain statement of truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE DIFFERENCE BETWEEN BIBLICAL AND PRESENT-DAY TERMINOLOGY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Our English dictionaries give the\r\ncurrent meaning of words as they are employed now by the best speakers and\r\nwriters. They also give colloquial usages. The Bible employs a certain definite\r\nusage that was current when the Scriptures were given. Words sometimes now have\r\na meaning entirely different from what they had when our translation was made or\r\nwhen spoken originally. For instance, a prophet was simply a spokesman from God\r\nwho delivered a message to the people. Sometimes he discussed things past; on\r\nother occasions, matters regarding things present in his day; and often those\r\nthings lying in the future. At the present time, the word,\r\n&quot;prophetic,&quot; as we have already noticed, is largely used with\r\nreference to future things. There are many changes that have taken place in our\r\nlanguage. This fact demands that we compare scripture with scripture in order\r\nto see the usage to which a term was applied then. We must not therefore read\r\nback into the Scriptures definitions of words as they are being used today;\r\nbecause, as stated, practices have been introduced and changes have been made\r\nwhich have definitely determined present-day usage. We cannot therefore afford\r\nto read back into the Scriptures ideas and definitions of words as employed\r\ntoday unless we see from all the facts that the current meaning is in\r\nconformity with the biblical usage.<br>\r\n<br>\r\nThe Revised Version puts the original meaning of the Word of God in our current\r\nvernacular. It is a most excellent translation and presents the message of the\r\noriginal text more nearly accurately than former official versions. For this\r\nreason I always insist on everyone's using the Revised Version (ASV 1901).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>HOW TO INTERPRET PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE word, <b><i><span\r\nstyle='background:yellow'>prophecy<\/span><\/i><\/b><i>,<\/i> literally means\r\n&quot;<b><span style='background:yellow'>to speak in behalf of<\/span><\/b><span\r\nstyle='background:yellow'>&quot; <b>another<\/b><\/span>. This meaning is derived\r\nfrom the original Greek. It has the same significance in the Hebrew. This fact\r\nis seen in the statement, &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>And Y<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>e<b>H<\/b>o<b>V<\/b>a<b>H\r\nsaid unto Moses, See, I have made thee as God to Pharaoh; and Aaron thy brother\r\nshall be thy prophet&quot; <\/b><\/span><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'>(<b>Exod. 7:1<\/b>). The fundamental idea of\r\nthe word, whether in Hebrew or in Greek, is that the one who does the speaking\r\nis a representative of another.<br>\r\n<br>\r\nThe content of the message is not implied in the word. It might relate to\r\nsomething in the <b>past<\/b>, in the <b>present<\/b>, or in the <b>future<\/b>.\r\nThe facts of each context indicate the thought and its application. In the\r\nHebrew Bible the historical portion beginning with Joshua and running through\r\nII Kings is designated as the &quot;former prophets.&quot; Those books which we\r\nusually term &quot;prophets&quot; are called the &quot;latter prophets.&quot;\r\nThus in these names is preserved the original significance of the word, prophet.\r\nThis thought is also seen in I Corinthians 14. Prophecy in this chapter refers\r\nto teaching\u2014one's teaching another. It does not imply that the one speaking is\r\ntalking of the future. In fact, in this chapter the one who is doing the\r\nprophesying is building up the church in the faith, which thought would imply a\r\nfull, rounded ministry dealing with things past, present, and future. This\r\nconclusion is confirmed by the regular practice of the apostolic writers who in\r\ntheir epistles discuss things past, present, and future. Let us therefore keep\r\nthis original meaning of the word in mind as we study the Scriptures.<br>\r\n<br>\r\nIn the present day, however, since we see so very many signs and events which\r\npoint most definitely to the conclusion of the age, we use the word, prophecy,\r\nlargely to refer to things future. One aspect of prophecy, the predictive\r\nelement, today has become the dominant one in use and is so understood by the\r\npopular mind. Let us, however, always study the context of any given case in\r\norder that we might understand exactly what the original speaker or writer had\r\nin mind. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS HAS just been noted, the\r\ninspired writers who recorded the history of Israel in such books as Samuel and\r\nKings were really prophets, in that they narrated things past. There is,\r\nhowever, buried in the historical sections, here and there, an utterance which\r\nat the time when spoken related to things future, but which has long since been\r\nfulfilled. If we are to obtain an <b>accurate and exact knowledge of how to\r\ninterpret<\/b> <b>prophecy<\/b>, we would do well to examine such predictions in\r\ntheir <b>original settings<\/b> and then to study them in the light of the\r\nhistorical events which brought them to realization. Furthermore, in those\r\nbooks which we now call &quot;the prophets,&quot; there are many predictions,\r\nespecially those that relate to certain countries and their destinies, which have\r\nbeen fulfilled. In order to see how they were accomplished, one must resort to\r\nsecular history for the exact picture in its historical unfolding. For example,\r\na visit to old Memphis and No-amon (Luxor) in Egypt will show how literally and\r\nexactly were fulfilled the predictions made by men of God centuries before\r\ntheir materialization. Another excellent illustration of this point is Tyre on\r\nthe Syrian coast. I could multiply these instances many times, speaking from\r\nexperiences which I have had in visiting these ancient sites. On this point,\r\nthere is no study that will strengthen the faith and clarify many issues more\r\nthan the study of fulfilled prophecy. The small volume entitled <i>Fulfilled\r\nProphecy<\/i><\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/The%20Testimony%20Of%20Fulfilled%20Prophecy.pdf\"\r\ntarget=\"_blank\"><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:blue'>(pdf file download from Google Books)<\/span><\/a><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (similar\r\nversion) by John Urquhart discusses many prophecies that have been fulfilled,\r\nas one sees in this volume, exactly as spoken. Let us remember the slogan:\r\n&quot;<b><span style='background:yellow'>God fulfills prophecy <u>as written<\/u>\r\nand not as interpreted by the speculations of men.&quot;<\/span><br>\r\n<\/b><br>\r\nWHENEVER anyone reads a document, he must take into consideration that there\r\nare figures of speech which must be interpreted according to the origin of the comparison\r\nand its historical development together with the facts of the immediate\r\ncontext. Figures adorn language, but they always, in serious speech, have a\r\ndefinite meaning. The one who wishes to understand literature must know the\r\nvarious figures and how to interpret them, because each stands for a reality.<br>\r\n<br>\r\nWe must also recognize that in the Scriptures there are parables, symbols,\r\nallegories, etc. It is highly important that one understand what a parable is.\r\nEtymologically, the word means &quot;that which is laid down beside\r\nanother.&quot; That which is known is mentally thrown down beside the unknown,\r\nand by a comparison the quantity sought is ascertained. Always a speaker who\r\nuses a parable picks some fact or event which is well-known and uses it as an illustration\r\nin order to elucidate the unknown factor.<br>\r\n<br>\r\nIn this connection let me call attention to the fact that very frequently we\r\nhear people speak of &quot;the parable of the rich man and Lazarus&quot; (Luke\r\n16). The Scriptures do not call this story a parable. Christ simply stated that\r\n&quot;there was a certain rich man&quot;; and that there was a &quot;certain\r\nbeggar named Lazarus.&quot; He did not intimate that He was speaking a parable.\r\nThere is nothing in the context to suggest such an idea. If He had been speaking\r\nof an historical fact, He could not have chosen words to convey His meaning\r\nmore definitely than those which He used on this occasion. We are sure to make\r\na mistake if we call this a parable or anything else a parable unless a clear\r\nstatement is made to that effect, or unless there are other indications which\r\nprove positively that such is the case.<br>\r\n<br>\r\n<b><i>Parable<\/i><\/b> in the Hebrew generally has a different signification.\r\nHere it means a proverb. In fact, the Book of Proverbs is called in the Hebrew\r\n&quot;The Parables of Solomon.&quot; A parable is a short, concise statement\r\nconsisting of two or more poetic lines, which construction we call &quot;Hebrew\r\nParallelism.&quot; The second line is supplemental to the first and proves to\r\nbe a comment upon it.<br>\r\n<br>\r\nWe must, therefore, in view of the facts just mentioned, know whether the word\r\nunder consideration is used in the Old Testament sense or in that of the New.<br>\r\n<br>\r\nSYMBOLS likewise appear in the prophetic word. Usually they are found in\r\npredictive prophecy. Whenever they are used, one must not impose upon the\r\nlanguage a meaning of his own choice. They must be interpreted by the author or\r\nwriter who uses them. We have illustrations of them today. For instance, the\r\nsecret lodges have various symbols to which they attach an arbitrary meaning.\r\nThis significance may be the natural one, but it is given upon the authority of\r\nthe one making the selection.<br>\r\n<br>\r\nGod chose such symbols as suited His purpose. Whenever He uses one, we must let\r\nHim interpret it, telling us what He means. For instance, Christ instituted the\r\nsupper before His betrayal. He selected the loaf and the fruit of the vine and\r\nsaid that He attached a symbolic significance to them; namely, that the loaf\r\ntypifies His body and the fruit of the vine, His blood. No matter where a\r\nperson sees this supper observed, he knows that these elements have the\r\nsignificance which Christ gave them. Once again, we may note the symbolic\r\nsignificance of a beast. God has interpreted its meaning. A glance at Daniel\r\n7:17 shows that a beast, when thus used, signifies a civil government. Since God\r\nhas attached a definite idea to this symbol, we must not give it any other\r\nmeaning. To do so is mere speculation. Such a procedure is not interpretation.<br>\r\n<br>\r\nWe also see a few allegories in the Scripture. The principal one is that of the\r\nSong of Solomon. The chief actors in this case are the lover and the maiden\r\nupon whom he bestows his affection. It is quite evident that this poem was used\r\nto convey a deeper significance than simply the telling of a love story. Though\r\nlove and marriage are placed on the highest possible plane in the Scriptures,\r\nto lower the song to this level is to fall short of that which is demanded by\r\nthe facts of the poem. It is therefore recognized by interpreters as being an\r\nallegory. Since there is a parallel significance which is reflected in the\r\ndevelopment of the story, we might call the real meaning of the allegory the\r\nundertone, which can be recognized by the trained ear. Asserted elsewhere, this\r\nallegory sets forth the relationship existing between King Messiah and Israel.\r\nAgain we have another allegory in Galatians 4. There Paul speaks of Mount Sinai\r\nand Mount Zion. The former of these corresponds to Hagar, the symbol of the old\r\ncovenant, whereas the latter represents Sarah who signifies the new. In\r\ninterpreting an allegory one must be very careful not to read into it his own\r\nideas.<br>\r\n<br>\r\nAll that has been said in regard to the interpretation of fulfilled prophecy is\r\nbut an enlargement upon the Golden Rule of Interpretation, which was discussed\r\nunder &quot;The Laws of Interpretation.&quot; <b>A failure to observe this rule\r\nand to follow the suggestions that have just been made with reference to\r\nspecial types of literature in the Scriptures means to arrive at the wrong\r\nconclusion in interpreting the message<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>UNFULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A study of the messages of the\r\nprophets of the Old Testament, as well as those of the New, shows very clearly\r\nthat the major portion of these predictions await fulfillment. How are we to\r\ninterpret them in order that we might not make any false deductions? The fact\r\nthat a similarity between the mere wording of a prediction and some event or\r\ndescription of it may be discovered is no justification for our hastily\r\narriving at the conclusion that said occurrence is the fulfillment of the\r\nprediction. There are many coincidences in life. There must be positive proof\r\nat hand before we are justified in saying that such and such an event is the\r\nfulfillment of a given prophecy.<br>\r\n<br>\r\nWe should bear in mind that &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>no prophecy of scripture is of\r\nprivate interpretation. For no prophecy ever came by the will of man: but men\r\nspake from God, being moved by the Holy Spirit&quot;<\/span><\/b><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (II Pet.\r\n1:20,21)<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>. No scripture is of private interpretation. No one has a monopoly\r\non expounding the Word of God. I am perfectly aware of the fact that there are\r\nthose who claim that they alone have the key to the Bible and that no one else\r\ncan rightly and correctly interpret what God has said. Such claims are\r\nspurious. Again, let me repeat that no one individual or group of persons has a\r\nmonopoly, on explaining the Word of life. Let us, therefore, beware of any one\r\nwho makes such grandiose claims.<br>\r\n<br>\r\nA STUDY of <b>Matthew 2<\/b> will show that all <b>predictive prophecy falls\r\ninto four classes<\/b>. If one will only master these types and the underlying\r\nprinciples involved in each, one will be able to classify any passage of\r\nScripture which has prophetic import.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>When Christ was born in Bethlehem\r\nof Judea, there came wise men from the East to Jerusalem inquiring as to where\r\nthe King of the Jews was born in order that they might worship Him. They\r\nreported that they had seen His star in the East. Naturally they went to King\r\nHerod who was the reigning sovereign at that time and asked him where the\r\nChrist child was. Of course, this reprobate had no spiritual discernment. Their\r\nmessage troubled him greatly, together with all who were in Jerusalem. He,\r\ntherefore, gathered the scribes together in order to inquire of them where,\r\naccording to the prophets, the Messiah was to be born. Their reply was,\r\n&quot;In Bethlehem of Jud\u00e6a: for thus it is written through the prophet, And\r\nthou Bethlehem, land of Judah, Art in no wise least among the princes of Judah:\r\nFor out of thee shall come forth a governor, Who shall be shepherd of my people\r\nIsrael&quot; (Matt. 2:5,6).<br>\r\n<br>\r\nThere were two Bethlehems in Palestine in the days of Christ. One was about\r\nthree miles from Nazareth in Galilee; the other, about five miles south of\r\nJerusalem in Jud\u00e6a. In rationalistic circles, certain ones have argued that Christ\r\nof Nazareth was born in Bethlehem of Galilee\u2014without giving any proof\r\nwhatsoever for their opinion. Sir William Ramsey's book, <i>Was Christ born in\r\nBethlehem?,<\/i> has settled that question once and for all\u2014for those who want\r\ntruth and are willing to accept facts.<br>\r\n<br>\r\nAccording to Micah, who uttered the original prediction, the Messiah was to be\r\nborn in the literal city of Bethlehem in the land of Judah. The scribes, who\r\nwere thoroughly acquainted with the utterances of the prophets as well as with\r\nthe law, interpreted this passage literally. That they were correct in thus\r\nunderstanding the literal import of the language is evident from Matthew's\r\nquoting their interpretation in an approving manner and making it coincide with\r\nhis statement that Christ was born in Bethlehem of Jud\u00e6a (Matt. 2:1). The wise men\r\nunderstood this prophecy literally and went their way from Jerusalem to\r\nBethlehem. The star which they had seen in the East appeared going before them\r\nand stood over the place where the Babe was. Thus all the facts show that this\r\nprophecy had a literal fulfillment.<br>\r\n<br>\r\nOf course, a prophecy like this one, which is to be interpreted literally,\r\nmight have <b>figures of speech<\/b> in it, as this one does; but we must make\r\nthe same allowance for <b>metaphorical language<\/b> here as we do in any other\r\ntype of literature. According to this prediction, there arises out of Bethlehem\r\nthis one who is to be the governor, and who is called the &quot;shepherd of my\r\npeople Israel.&quot; In this last statement we see a figure of speech, a metaphor.\r\nA shepherd is one who cares for literal sheep, protecting them and leading them\r\nto green pastures and still waters. What the shepherd does for his flock, this\r\none of whom the prophecy speaks is to do for Israel, God's flock. A close study\r\nof this passage shows that this prophecy is to be taken literally\u2014at its face\r\nvalue. At the same time we make allowance for any figurative expression,\r\ninterpreting each as the facts of the context and the use of such language\r\ndemand. This prophecy is purely of the literal class. In fact, it is the type\r\nof the great mass of prophecies.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICANCE PLUS A TYPICAL MEANING<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE second type of prophecy\r\nappears in Matthew 2:15 in the following words: &quot;Out of Egypt did I call\r\nmy son.&quot; This sentence is taken from Hosea 11:1. Whenever we read a\r\npassage in the New Testament, quoted from the Old, the first thing to do is to\r\nturn back to the original passage and study the quotation in the light of the\r\nfacts of the original context. &quot;When Israel was a child, then I loved him,\r\nand called my son out of Egypt. The more <i>the prophets<\/i> called them, the\r\nmore they went from them: they sacrificed unto the Baalim, and burned incense\r\nto graven images. Yet I taught Ephraim to walk; I took them on my arms; but\r\nthey knew not that I healed them. I drew them with cords of a man, with bands\r\nof love; and I was to them as they that lift up the yoke on their jaws; and I\r\nlaid food before them. They shall not return into the land of Egypt; but the\r\nAssyrian shall be their king, because they refused to return <i>to me.<\/i> And\r\nthe sword shall fall upon their cities, and shall consume their bars, and\r\ndevour <i>them,<\/i> because of their own counsels. And <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>my\r\npeople are bent on backsliding from me<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>: though they call them to <i>him\r\nthat is<\/i> on high, none at all will exalt <i>him&quot;<\/i> (Hosea 11:1-7).<br>\r\n<br>\r\nFrom this quotation it is beyond dispute that the words, &quot;out of Egypt did\r\nI call my son,&quot; refer to Israel\u2014the twelve tribes\u2014whom God brought out of\r\nEgypt under the leadership of Moses. (For the full record of this historical\r\naccount, see the first fifteen chapters of Exodus.)<br>\r\n<br>\r\nNevertheless, this statement is applied to the coming of Christ with His mother\r\nand Joseph out of Egypt. The occasion of their being in that country is\r\nrecorded in the account as given by Matthew. Herod planned the destruction of\r\nthe baby Christ. An angel, therefore, warned Joseph to flee to Egypt with the\r\nchild and his mother and to remain there until he should receive instructions\r\nto return to Palestine. He, therefore, did as the angel commanded him and remained\r\nthere until the death of Herod &quot;that it might be fulfilled which was\r\nspoken by God through the prophet, saying, Out of Egypt did I call my\r\nson.&quot;<br>\r\n<br>\r\nAs we have seen, the original statement referred to the children of Israel in\r\nthe literal land of Egypt and of their coming out of that country into Canaan,\r\nthe Holy Land. Although it had this original signification, Matthew by the\r\nSpirit applied the prediction to Christ, His residence in Egypt, and His coming\r\nout of it into Palestine. Was the meaning which Matthew gives latent in the\r\nsentence as it was spoken by the prophet? Hosea lived about the middle of the\r\neighth century before Christ. In making the statement which is the subject of\r\nthis investigation, he looked backward across seven centuries to the time when\r\nIsrael came out of Egypt. The statement, therefore, was an historical fact and\r\nwas so interpreted by the prophet's audience and readers, then as well as now.\r\nThere can be no misunderstanding about this position; nevertheless, Matthew\r\nplaces an interpretation upon this utterance which no one of us today probably\r\nwould have recognized if the inspired apostle had not pointed out this hidden\r\nmeaning. Was Matthew arbitrary in his handling of this passage, or were there\r\nfundamental reasons justifying his interpretation and his applying it to Christ?\r\nThese are fundamental questions that demand attention.<br>\r\n<br>\r\nThe answer is in the word, <i>son,<\/i> as it occurs in Exodus 4:22,23, and\r\nparallel passages. God instructed Moses to speak to Pharaoh, saying, &quot;Thus\r\nsaith Jehovah, Israel is my son, my first-born: and I have said unto thee, Let\r\nmy son go, that he may serve me; and thou hast refused to let him go: behold, I\r\nwill slay thy son, thy first-born.&quot; God was speaking of the nation of\r\nIsrael as His son, His first-born. This people indeed was God's son, His\r\nfirst-born, in a peculiar sense. This fact becomes evident if we remember that,\r\nwhen Abraham and Sarah were past the age of parenthood, God performed a\r\nbiological miracle upon their bodies, which made possible the birth of Isaac.\r\nThus Isaac was in a special sense God's first-born just as he was the\r\nfirst-born of Abraham and Sarah. The children of Israel are thought of as being\r\nin the loins of Isaac, just as Levi is spoken of as being in the loins of\r\nAbraham in the following quotation: &quot;And, so to say, through Abraham even\r\nLevi, who receiveth tithes, hath paid tithes; for he was yet in the loins of\r\nhis father, when Melchizedek met him&quot; (Heb. 7:9,10). This mode of thought\r\nlaid the foundation for the conception of the solidarity of the Hebrew race and\r\nof their being God's first-born. As stated, they were God's son, His\r\nfirst-born, in that He performed a biological miracle which made possible the\r\nbirth of Isaac. From this point of view, Isaac and his birth are thought of as\r\nbeing typical of Christ, who was and is God's Son, in the highest sense of the\r\nterm. &quot;In the beginning was the Word, and the Word was with God, and the\r\nWord was God. The same was in the beginning with God ... and the Word became\r\nflesh, and dwelt among us (and we beheld his glory, glory as of the only\r\nbegotten from the Father), full of grace and truth&quot; (John 1:1,2,14). Christ\r\nis again spoken of as God's Son in this high sense in Hebrews 1:1-4: &quot;God,\r\nhaving of old time spoken unto the fathers in the prophets by divers portions\r\nand in divers manners, hath at the end of these days spoken unto us in <i>his\r\nSon,<\/i> whom he appointed heir of all things, through whom also he made the\r\nworlds; who being the effulgence of his glory, and the very image of his\r\nsubstance, and upholding all things by the word of his power, when he had made\r\npurification of sins, sat down on the right hand of the Majesty on high; having\r\nbecome by so much better than the angels, as he hath inherited a more excellent\r\nname than they.&quot;<br>\r\n<br>\r\nIn view of the fact that Isaac was miraculously begotten and of the further\r\nfact that our God's entrance into the world was a stupendous miracle, one can\r\nreadily see how Isaac and the children of Israel are typical of the Messiah.\r\nThis signification finds expression in Hosea's statement which Matthew quotes.\r\nMatthew by inspiration knew these facts and was led unerringly by the Spirit to\r\ninterpret this prediction as referring to our God's departure out of Egypt.<br>\r\n<br>\r\nIn the case of Israel and in that of Christ, we see that Egypt was literal,\r\nthat both the children of Israel and Christ were literal, that they were in\r\nEgypt, and that they literally came out of it into Canaan. There was thus a\r\nliteral basis in both occurrences. Everything about both of these instances was\r\nliteral; but the application which Matthew made of Hosea's statement shows\r\nthat, while it was literal, there was a typical signification included in it.\r\nThe inspired apostle has called our attention to this <b>secondary significance<\/b>.\r\nThis <b>second type of prophecy<\/b>, therefore, includes those predictions\r\nwhich have <b>both a literal meaning<\/b> and a <b>typical import<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS AN APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE third passage quoted in <b>Matthew\r\n2<\/b> is found in verse <b>18<\/b>. <\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;A voice was heard in\r\nRamah, Weeping and great mourning, Rachel weeping for her children; And she\r\nwould not be comforted, because they are not.&quot;<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> Again we\r\nmust study the original passage in order to see the setting from which this\r\nverse was taken before we notice Matthew's interpretation of it. Let us now\r\nturn to Jeremiah 31.<br>\r\n<br>\r\nJeremiah lived in the fateful days prior to the Babylonian captivity, through\r\nthe siege of Jerusalem, and into the post-war days of that mighty crisis which\r\nbefell the Jewish people. He did all he could to prevent the catastrophe by\r\ncalling the people to repentance, but they would not heed. After the\r\ncapitulation of the city, the captives were led out to Ramah, which is about\r\nten miles north of Jerusalem, by Nebuzaradan, the captain of the guard of the\r\nKing of Babylon. There this official released Jeremiah, giving him permission\r\nto go either to Babylon with him or to remain anywhere in the land. But the\r\ncaptives were taken into exile. It was indeed a bitter, heart-breaking\r\nexperience for the mothers of the heroic captives to see their sons, and in\r\nmany instances husbands, led into exile in a land far away. Hence they wept and\r\nmourned over the lamentable situation.<br>\r\n<br>\r\nThese mothers are spoken of in terms of the favorite wife of Jacob, Rachel,\r\nwhose tomb is beside the Bethlehem-Hebron Road four miles south of Jerusalem.\r\nIt was she who was the mother of Benjamin, the tribe in whose territory\r\nJerusalem was located. It was therefore natural for Jeremiah to think of these\r\nsad, stricken mothers, as he did, in terms of Rachel.<br>\r\n<br>\r\nThe prophet spoke to these weeping women and gave them hope that though their\r\nloved ones were going into captivity, there were brighter days ahead. He had,\r\nas we see in chapter 25 of his book, foretold that the exiles would remain in\r\nBabylon for seventy years, and that at the expiration of that time they would\r\nhave the privilege of coming back to the land of their fathers. Jeremiah in\r\nchapter 31 not only speaks of this return after the Exile, but looks beyond it\r\nto the time when all Israel shall be gathered from all nations back into their\r\nown land, when every man shall live under his own vine and fig tree. Such is the\r\nsignificance of the quotation which we are studying, as the facts of the\r\noriginal context indicate and as is reflected in the historical records of the\r\ntimes of Jeremiah.<br>\r\n<br>\r\nMatthew takes this verse from Jeremiah 31 and applies it to a similar situation\r\nof sadness and sorrow on the part of the mothers of Bethlehem. Herod had\r\nordered the slaughter of all the male children of Bethlehem two years and\r\nunder, thinking that by so doing he would accomplish the death of the Christ\r\nchild. As we have already seen, Joseph had taken Mary and the child to Egypt\r\nbefore the massacre of the children was ordered. These Bethlehem mothers\r\nnaturally wept for their babes. Matthew, thinking of the solidarity of the\r\nJewish people and seeing this time of heart-rending sorrow piercing the very\r\nsouls of these bereaved mothers, was led by the Spirit of God to use this\r\nprophecy and to apply it to this case of similar grief.<br>\r\n<br>\r\nThe original event which called for this utterance was literal and real as well\r\nas the one to which the passage was applied. This position cannot be denied.\r\nBethlehem was literal. The slaughter of the innocent babes likewise was\r\nliteral. There was, therefore, a literal basis in both cases. Since they were\r\nsimilar in one respect, Matthew applied the language of the former prophet to\r\nthe situation of his day. From all the facts we draw this conclusion: This\r\nprophecy is a case of the literal meaning plus an application to a similar\r\ncase.<br>\r\n<br>\r\nWe have made the same allowance for <b>figurative language<\/b> in this prophecy\r\nas we did in the prediction from Hosea. After that is done, we see the <b>literal\r\nsignificance<\/b> of this passage as well as that of the one from Hosea.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS A SUMMATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nfourth type of prophecy is found in <b>Matthew 2:23<\/b> in the following words:\r\n&quot;<\/span><b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>and [Christ] came and dwelt in a city called Nazareth; that it\r\nmight be fulfilled which was spoken through the prophets, that he should be\r\ncalled a Nazarene.&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'> Here we are told that an angel of God appeared\r\nto Joseph in Egypt after the death of Herod and told him to bring the child and\r\nHis mother back into the land of Israel. Upon reaching Judaea, he found that\r\nArchelaus was reigning in the place of Herod. He, therefore, wisely avoided\r\nsettling in Judaea and located in Nazareth. Matthew tells us that he did it in\r\norder that the prophecy might be fulfilled which foretold that <b>Christ should\r\nbe called a Nazarene. This language is clear and unmistakable.<\/b><br>\r\n<br>\r\nWhat is meant by &quot;a Nazarene&quot;? Let us remember that a Nazarene, a\r\nresident of Nazareth, is not necessarily a Nazarite. It is altogether possible\r\nthat there were some residents of that city who had taken the Nazarite vow and,\r\nof course, they would be both Nazarenes and Nazarites. Anyone who took a\r\ncertain vow was designated a Nazarite. The facts regarding a Nazarite are found\r\nin Numbers 6:1-4. Samson also was a Nazarite (Judges 13), but the words used by\r\nMatthew have no connection with such a vow. Nazarene referred, as the word\r\nshows, to an inhabitant of Nazareth.<br>\r\n<br>\r\nBut why should He be called a Nazarene? Are there any prophecies in the Old\r\nTestament which foretold that He would live in Nazareth, similar to <b>Micah's\r\nprophecy which indicated that the Christ would be born in Bethlehem<\/b>? There\r\nis no such prediction to be found anywhere. Hence the word <b>Nazarene cannot\r\nbe used simply with its literal meaning.<\/b> Does this name have any other\r\nconnotation? Yes. It was a term to indicate reproach and shame. When Christ was\r\nat Jerusalem at the Feast of Tabernacles, prior to His crucifixion, there arose\r\na dispute among the people as to whether or not He was the Messiah. Some said\r\nthat He was indeed the prophet (mentioned by Moses, Deut. 18). Others believed\r\nthat He was the Messiah; while still others retorted by saying, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;What,\r\ndoth the Christ [Messiah] come out of Galilee?<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot; (<b>John\r\n7:41<\/b>). This question reflects the contempt with which Galilee was held by\r\nthe inhabitants of Jerusalem. In the days of our God Galilee was spoken of as\r\n&quot;<b>Galilee of the Gentiles<\/b>.&quot; The <b>strict Jews, of course,\r\nlooked down on anything connected with Gentiles<\/b> as a thing of shame and\r\ncontempt.<br>\r\n<br>\r\nBut there must be something more specific than this general attitude against\r\nthe Galileans. In Isaiah 53 and also in Psalm 22, we see predictions concerning\r\nMessiah which foretell that He would be despised and rejected of men and\r\nfinally be executed as a criminal. <b>The word Nazarene was a term of reproach<\/b>\r\nand also was a synonym for one <b>despised and hated<\/b>. This attitude is\r\nreflected in the question which Nathanael put to Philip: &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Can any\r\ngood thing come out of Nazareth?&quot;<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'> <b>(John 1:46).<\/b> This term,\r\ntherefore, being one of contempt and reproach, well summarizes the predictions\r\nwhich foretold that the Messiah would be hated and finally rejected by His\r\npeople. Thus, when all the facts are taken into consideration, one is led to\r\nthe conclusion that, since there is no specific prophecy foretelling that the\r\nMessiah would be called a Nazarene, Matthew was in his statement summing up those\r\npredictions which speak of His being despised and rejected. <br>\r\n<br>\r\nNazareth was a literal city. Our God resided in it. He was hated and despised\r\nbecause the people looked down upon its residents. In addition to this fact the\r\nnatural enmity of the unregenerated heart caused people who did not want truth\r\nto hate and despise Him. He himself said, <b>&quot;The world hated Me.&quot;<\/b>\r\nThis attitude, therefore, could not have been expressed in a more concise way\r\nand with more feeling than by calling Christ a <b>&quot;Nazarene.&quot;<\/b><br>\r\n<br>\r\nThe conclusion to which this investigation leads is that <b>this prophecy is a\r\nliteral one plus the idea of summation<\/b>\u2014the labeling of many prophecies by a\r\nsingle term, which adequately expresses the thought of this special type of\r\nprediction.<br>\r\n<br>\r\nFrom this study we see that there are <b>four classes of prophecy<\/b> and that\r\nthey are <b>all to be taken literally<\/b>\u2014at what they say. The <b>second type<\/b>,\r\nhowever, has the additional idea of a <b>typical signification<\/b>. The <b>third<\/b>\r\nis the literal meaning plus <b>an application<\/b>. The <b>fourth<\/b> is the\r\nliteral with an added thought of <b>summarizing<\/b> the general teaching of the\r\nprophets on a definite subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif'>FOUR TYPES OF\r\nMESSIANIC PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:18.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:12.0pt;font-family:\"Times New Roman\",serif'><img\r\nborder=0 width=660 height=345 id=\"Picture 1\"\r\nsrc=\"6%20~%20Rules%20of%20Interpretation%20~%20%20138%20p_files\/image001.jpg\"\r\nalt=\"http:\/\/www.biblicalresearch.info\/img91.gif\"><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A CLOSE\r\nexamination of the prophetic word reveals the fact that there are four general\r\ntypes of messianic prophecy. These must be understood thoroughly if one is to\r\nhave an intelligent grasp of the Scriptures. A failure to recognize any one of\r\nthem is to lose, to that extent, the proper perspective of the prophets. That\r\nthis statement is true is immediately evident to the one who is familiar with\r\nJewish interpretation of predictive prophecy, their failure to recognize the\r\ntrue Messiah, when He came, and the tragic results that have followed that\r\nfatal mistake. Christ well said to the leaders of Israel on the last day of His\r\npublic ministry: &quot;Ye do err, not knowing the scriptures, nor the power of\r\nGod&quot; (Matt. 22:29). In speaking in the synagogue of Antioch in Pisidia,\r\nthe Apostle Paul declared that &quot;they that dwell in Jerusalem and their\r\nrulers, because they knew him not, nor the voices of the prophets which are\r\nread every sabbath, fulfilled <i>them<\/i> by, condemning <i>him&quot;<\/i> (Acts\r\n13:27).<br>\r\n<br>\r\nIsrael's failure to recognize the Messiah was not due to the fact that she did\r\nnot have men qualified, intellectually and educationally, to understand the\r\nmessages of the prophets; for there were many illustrious, devout students in\r\nthe nation of that time. Moreover, their failure was not due to a lack of faith\r\nin God and in His word. Furthermore, one cannot attribute it to an obstinate\r\nperversion of heart, which blinded their eyes so that they could not understand\r\nthe truth and recognize their true Messiah. It was as Christ said: They knew\r\nnot the Scriptures nor the power of God. It was as Paul said: They knew him\r\nnot, nor the voices of the prophets. These two statements substantiate the\r\nhistorical facts. It is true that there were then, as now, people who would not\r\nreceive truth, but who chose their own ways rather than those of God. It is also\r\ntrue that there were then, as now, hypocrites among the people (Matt. 23).\r\nWherein then lay the trouble? The answer is this: The leaders were blind guides\r\nof the blind (Matt. 15:14). The nation, with few exceptions, therefore, fell\r\ninto the ditch of banishment from their land and rejection by the God of their\r\nfathers.<br>\r\n<br>\r\nWhy were the leaders so blind that they did not recognize the Messiah in the\r\nperson of Christ of Nazareth? The answer is to be found in our present study.<br>\r\n<br>\r\nThere are <b>four lines of predictive prophecy<\/b> relating to Messiah. They\r\nare indicated on the chart above. Any unbiased person who has no theory to\r\nsupport but who wishes facts and truth can recognize these distinctive types.\r\nOne must be very careful and study the entire connection in which any given\r\nprophecy appears in order to see the exact import of the given oracle.<br>\r\n<br>\r\nThe <b>first<\/b> of these four classes contains the predictions that focus\r\nattention upon the <b>first coming<\/b> of the Messiah, His sufferings, and His\r\nreturn to God in heaven. When a person studies the entire context of each\r\npassage, he will see that there are very few prophecies that speak only of the\r\nfirst coming and the sufferings of Messiah.<br>\r\n<br>\r\nThe <b>second<\/b> class is far more numerous. This type of prophecy focuses the\r\nattention upon the <b>second coming<\/b> of our God and the glories that will be\r\nmanifest at that time. On the chart above I have noted, of course, only a few\r\nof them; but these scintillate with such dazzling and glorious splendor that\r\nthey immediately attract the eye and the heart of the reader. Especially is\r\nthis true with reference to those who are in sorrow and distress and who long\r\nfor deliverance.<br>\r\n<br>\r\nIn the <b>third<\/b> class, which is not quite so numerous as the second, fall\r\nthose predictions which blend descriptions of <b>both comings<\/b> into a single\r\npicture. This fact is represented graphically on the chart above, which places\r\nthe crown of glory upon the cross. From this type of prediction, one would\r\ngather that the sufferings and the glories are simultaneous. Typical passages\r\nare noted under Section III of the chart above.<br>\r\n<br>\r\nThe <b>fourth<\/b> type of messianic prophecy consists of those predictions\r\nwhich lay before us the <b>entire redemptive career<\/b> of King Messiah. See\r\nSection IV of the chart above. All four of these classes are essential in order\r\nto present all the facts; but, when we study the fourth type\u2014especially in the\r\nlight of the historical past\u2014it becomes immediately evident that this group of\r\npredictions are possibly the most important. In each of the first three, we get\r\nonly a partial view of the facts concerning Messiah's redemptive work; but in\r\nthe fourth one, we have a blueprint of <i>Messianic Times<\/i> laid before us,\r\nwhich consists of the first coming of King Messiah, the entire Christian\r\nDispensation, the Tribulation Period, and the millennial reign of our God. When\r\na person reads Isaiah 42:1-43:7; Isaiah 52:13-53:12; Isaiah 61:1-3; Isaiah\r\n62:1-63:6; Isaiah 65:1-25; and Psalm 110, together with numerous other\r\npassages, he sees immediately that in these scriptures there is unrolled before\r\nhim the blueprint of the entire redemptive career of King Messiah\u2014a panorama of\r\nHis redeeming labors.<br>\r\n<br>\r\nOne who studies these passages carefully can instantly see the place into which\r\neach of the first three types fits. (May I urgently request the reader to study\r\ncarefully all the scriptures referred to on the chart above, and then examine\r\nthe discussion of the passages in Isaiah on Messiah's redemptive work.)<br>\r\n<br>\r\nMEN do much wishful thinking. Israel did that\u2014especially during times of\r\ntrouble and disaster. During the Maccabean struggle and the Roman occupation of\r\nPalestine, the hearts of the leaders of Israel turned wishfully to the future.\r\nThey scanned carefully those predictions which speak of Messiah's glorious\r\nreign. Nevertheless they largely overlooked those passages which refer to the\r\nfirst coming. They were confused by the third type and gave little attention to\r\nthe fourth class. The second group of passages loomed largely before their eyes\r\nand in their thinking. As the Messiah did not appear in the role expected, they\r\nwere disappointed and did not recognize Him although He came on-time and in the\r\nmanner foretold by the prophets.<br>\r\n<br>\r\nLet us profit by Israel's mistake. Let us study the Word of God as did Ezra:\r\n&quot;For Ezra had set his heart to seek the law of Jehovah, and to do it, and\r\nto teach in Israel statutes and ordinances&quot; (Ezra 7:10). If we do this, we\r\nshall see the truth, which makes one free. <br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:28.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>112\r\npages<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Articles\r\nfrom Biblical Research Monthly 1947, 1949<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By\r\nDavid L Cooper Th.MPh.D, Litt.D<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Outlines\r\nby Rev. Burl Haynie<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>NECESSITY FOR THE LAWS OF\r\nINTERPRETATION<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>                                             27<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Spiritual Requirements                                                                                 28<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Intellectual Requirements                                                                             30<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The first step in interpretation.                                                                               31<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The second step in interpretation.                                                                           39<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          B.      The Classification\r\nof Facts and Truths of a Given Text                           40<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          C.      Noting the Exact\r\nLanguage                                                                  41<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>II.      The Application Of This Rule<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The Third step in interpretation - <b>THE\r\nGOLDEN RULE OF INTERPRETATION<\/b>        45<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   I.       The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   II.      Seek\r\nFigurative Meaning Only When Facts Demand                     46<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>Such An Interpretation<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.5in;text-indent:-.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>III.     Studying Obscure Passages In The Light Of\r\nRelated Texts           48<br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>IV.     Applying The Golden Rule Of Interpretation                                49<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'><br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>first mention<\/b>.                                                                                      52<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                The\r\nMeaning Of The Law Of First Mention<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          III.              An\r\nExamination Of Various Examples                                         53<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   A.       The\r\nCreation of the Universe<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   B.      The\r\nCreation of Man                                                                  54<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   C.      The\r\nDoctrine of Sin                                                                    55<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   D.      Sacrifices                                                                                  56<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>E.       Biblical Chronology                                                                   <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   F.       The\r\nJudgment of the Wrath of God                                             57<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   G.      The Rainbow\r\nCovenant                                                    <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>H.      Beginnings of Hebrew History                                                    58<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>double reference<\/b>.                                                                                59                I.\r\n      Statement Of The Law<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Examination Of Examples Of\r\nThe Law Of Double Reference                   60<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of <b>recurrence<\/b>.                                                                                         65                I.\r\n      Statement Of The Law Of Recurrence                                         <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.      Examination Of\r\nExamples Of The Law Of Recurrence                             66<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <br>\r\n<b>Paronomasia<\/b> or a <b>play on words<\/b>.                                                                       73<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.                 What Is\r\nParonomasia?<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                Examples\r\nOf Paronomasia                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART II                                                                                     78<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART III                                                                                    83<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART IV                                                                                    89<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of the <b>contexts <\/b>of <b>quotations<\/b>.                                                                 94<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.       The Statement Of\r\nThe Law Of The Context Of Quotations<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      An Examination Of Some\r\nExamples Of The                                           95<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE LAW OF COMPARING <b>SCRIPTURE WITH\r\nSCRIPTURE<\/b>                                    100<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Some Fundamental Principles\r\nInvolved <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          An Example Of Comparing\r\nScripture With Scripture                                        102<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;In\r\nthe Beginning&quot;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             God, <b>Y<\/b>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b>,\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;Created&quot;                                                                                 103<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nHeavens&quot;                                                                          104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nEarth&quot;                                                                               104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Prophetic Point of View<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      105<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif'>An\r\nAnalysis of Figures of Speech<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-family:\"Verdana\",sans-serif'>Symbolic\r\nlanguage<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>.                                                                                             115<\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>I.<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>     <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Determining Symbolic Language <\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Interpreting Symbolic\r\nLanguage                                                         117<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Parable<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                 119<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Allegory<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                125<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Simile         <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                          130<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metaphor<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                             132<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metonymy<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                           135<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>NECESSITY FOR THE LAWS OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nALL NORMAL intelligent individuals are able to speak and to express themselves\r\nby means of language. In our association with others and in our constant use of\r\nlanguage, we seldom think of the laws, the basic principles, involved in the\r\nspeech which we are employing constantly.<br>\r\n<br>\r\nMost people use language very loosely and lack accuracy of expressions. On\r\naccount of insufficient mental discipline and inattention to what others say,\r\nwe frequently misunderstand what is said. All too often we act upon the\r\nmisinterpretation of what is expressed and make mistakes. Just a moment's\r\nconsideration of these vital facts leads one to see the importance of our\r\nknowing the basic principles of language.<br>\r\n<br>\r\nThere are reflected in our language the logical processes of the mind. Psychologists\r\ntell us that there are certain definite fixed laws of the mind according to\r\nwhich all normal persons think and act. Thus a document, the expression of the\r\nworking of an orderly mind, bears the imprint of the laws of thought and can\r\nonly be understood properly and adequately by one who knows the normal, logical\r\nworking of the mind. The importance of our knowing these laws may be\r\nillustrated by the laws of nature in the material, physical world. There are\r\nmany laws governing the materials which are built into an automobile. Among\r\nthem are those governing the different metals used; those controlling gases and\r\nthe explosion of the same; and those directing electrical energy. No\r\nmanufacturer could produce an automobile that would run and serve the purchaser,\r\nwho does not understand all these laws, and who does not conform his\r\nworkmanship thereto. There are many laws involved in the construction and the\r\noperation of the ediphone into which I am now speaking. If something goes wrong\r\nwith the electronic part of this machine, it will not record what I am\r\nspeaking. Then the repair man must come out and make the proper adjustment in\r\norder that the machine may operate normally. Language has definite, specific\r\nlaws of thought that are just as real as the laws governing physical matter.\r\nThese must be understood, therefore, if we are fully to enjoy the blessings of\r\nthe language which we are using, and which we are endeavoring to understand. I\r\nmay further illustrate this necessity by calling attention to the Greek. In college\r\nand seminary I devoted seven years to the study of that language. Since then I\r\nhave been studying it. In fact, there are very few days which pass during which\r\nI do not consult my Greek New Testament or the Greek grammar. I have thus put\r\nthousands upon thousands of hours into the study of the language, not only the\r\nwords, but the syntax, and the various shades of ideas that are expressed by\r\nthe delicate shades of the grammar. I have done this in order to get at the\r\nexact thought of the original, inspired writers. No one can adequately\r\nunderstand the Greek New Testament or the Hebrew Bible unless he is willing to\r\nstudy hard and long to master the principles of those languages.<br>\r\n<br>\r\nOur Bible has been translated by scholars out of the original Hebrew and Greek\r\ninto the English. The American Revised Version is probably the best translation\r\nto date\u2014although there are places where it can be improved. It is the work of\r\nfallible men, and all men make mistakes. Nevertheless, it is, in my judgment,\r\nthe best we have. The English reader must study hard and long if he is to get\r\nthe real message of this excellent translation.<br>\r\n<br>\r\nThe Bible is God's revelation to man. We have every reason to believe that, not\r\nonly the thoughts were inspired, but also the very words by which the ideas\r\nwere expressed in the original tongues were given infallibly by the Spirit.\r\nThus the sacred writers combined spiritual thoughts with spiritual words. <span\r\nstyle='color:black'>God<\/span> said exactly what He meant and meant just what\r\nHe said. The prophets and the Apostles spoke in the language of the people to\r\nwhom they ministered. At the same time their messages were poured into the\r\nmoulds of the thought forms of the messengers and those to whom they\r\nministered. <span style='color:black'>God<\/span>had a very definite idea to\r\nconvey whenever He made a statement. For instance, let us read the first verse\r\nof the Scriptures: <i>&quot;<\/i>In the beginning God created the heavens and\r\nthe earth.&quot; In the phrase &quot;In the beginning,&quot; the time element\r\nof the creation is given. God the Creator is mentioned in the noun, the subject\r\nof the verb. What He did is expressed by the word, created\u2014the bringing into\r\nexistence that which prior to the act, had no form or substance. The heavens\r\nand the earth are the things that are said to have been created in the\r\nbeginning. This is one of the most profound statements to be found anywhere. It\r\nis exact and definite. It is crystal clear, so very much so that it refutes the\r\nbasic assumptions of most modern philosophies.<br>\r\n<br>\r\nWe could take any statement found in the Scriptures and see that it has a\r\ndefinite, specific meaning. The purpose which we should cherish is to learn\r\nexactly what is said, to arrive at the precise idea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Spiritual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Bible is a\r\nspiritual book and must be spiritually discerned. The natural man receives not\r\nthe things of the Spirit; for he cannot understand them, because they are\r\nspiritually discerned. There are therefore certain spiritual qualifications\r\nwhich a person must possess if he is to understand the revelation of God.<br>\r\n<br>\r\nFirst and foremost, I would say that the first prerequisite is<b><i> a person's\r\nloving God.<\/i><\/b> God made of one man every person to dwell upon the face of\r\nthe earth, having determined their appointed seasons and the bounds of their habitations\r\nthat they should seek God. All men have a thirst for God, though it is\r\ngenerally perverted beyond recognition by inheritance and by one's seeking\r\npleasure in sin. Man's seeking his own pleasure is the result of this perverted\r\nlove of God and of man's ignorance. What he wants is satisfaction, contentment,\r\nrest, joy. These can be found in God alone. The soul of man was made and given\r\ncapabilities and capacities so that he could enjoy these blessings in communion\r\nand fellowship with God. But by the introduction of sin and by wicked practices\r\nthis inborn capacity for appreciating God has become perverted. Man therefore\r\nseeks pleasure here and there.<br>\r\n<br>\r\nBut the one who has followed the natural instinct in seeking after God, has\r\ncome to Him and found Him, and has been born again possesses a love for God\r\nimplanted in his soul. This supernatural affection may be cultivated by the\r\nindividual until he, like David, can say that his soul pants for God as the\r\nhart does for the water brooks.<br>\r\n<br>\r\nI can understand my wife and the things that she says and does better possibly\r\nthan anyone else. I love her with all my heart. I have associated with her and\r\nknown her actions and reactions to various situations. Thus loving her and\r\nunderstanding her, I can evaluate a statement that she might make or some\r\naction that she might perform better than anyone else. So it is with the one\r\nwho knows God and loves Him.<br>\r\n<br>\r\nA second prerequisite to knowing God's Word is<b><i> to will to do His will.<\/i><\/b>\r\nChrist said to certain Jews that, if anyone willed to do the will of God, he\r\nwould know of the teaching which he was then putting forth, whether it was from\r\nGod or from men (John 7:17). Anyone must come to the point where he has made\r\nthe will of God his will, if he is to enter into a full appreciation of the\r\nrevealed will of God. Christ said constantly that He came not to do His own\r\nwill but the will of Him who sent Him. Thus He continued through prayer in\r\ncommunion and fellowship with God.<br>\r\n<br>\r\nAnother spiritual qualification is<b><i> the laying aside of human theories and\r\nthe practices of men which are contrary to the will of God.<\/i><\/b> In Isaiah\r\n66:1-5 we have a prediction regarding the Jews who will rebuild the Temple and\r\nreinaugurate the old Temple services and the Mosaic ritual.<br>\r\n<br>\r\nIn regard to these Isaiah, speaking for <span style='color:black'>God<\/span>,\r\nsaid that they will have chosen their own way and that their souls will have\r\ndelighted in doing their own abominations; He therefore declares that He will\r\nchoose their delusions and will bring their fears upon them. These men choose\r\nthe things which they will do and the things in which they delight. Thus they\r\ndo not consider God whatsoever in their plans and purposes. He therefore\r\nchooses their delusions and makes them believe a lie. He then brings upon them\r\nthe judgment of their deeds.<br>\r\n<br>\r\nCertain of the elders of Israel came to Ezekiel. Concerning them <span\r\nstyle='color:black'>God <\/span>revealed to the prophet that they were not\r\nreally seeking the will of God, but that they had taken their idols into their\r\nown hearts; yet they were coming to him to inquire concerning the will of God.\r\nConcerning such people <span style='color:black'>God <\/span>made this\r\nrevelation:<br>\r\n<br>\r\n&quot;Every man of the house of Israel that taketh his idols into his heart and\r\nputteth the stumbling block of his iniquity before his face, and cometh to the\r\nprophet; I Jehovah will answer him therein according to the multitude of his\r\nidols; that I may take the house of Israel in their own heart, because they are\r\nall estranged from me through their idols&quot; (Ezek. 14:4,5). Thus all idols,\r\nof whatever type they may be, must be laid aside if one comes to God\u2014to His\r\nWord\u2014in order to ascertain the real message from the Almighty.<br>\r\n<br>\r\nStill another prerequisite for the understanding of God's Word is that <b><i>each\r\nperson should pray to <\/i><\/b><b><i><span style='color:black'>God<\/span>to open\r\nhis eyes in order that he might see the wonderful things in the Word.<\/i><\/b>\r\nDavid had the revelation of God before his eyes in the form of written\r\ndocuments. He was a brilliant man, but he realized that the human mind must be\r\nilluminated by the Spirit of God in order that it might know what is in the\r\nWord. The ordinary intellect can grasp some of the facts that are lying on the\r\nsurface of the Word; but David was not satisfied simply with this superficial\r\nmeaning of the Revelation. What he wanted was to see the wonderful and the deep\r\nspiritual things of the Word. He knew how he could be brought to see them. Thus\r\nhe cried to <span style='color:black'>God <\/span>constantly to open his eyes\r\nthat he might behold these wonderful things. The Apostle Paul urged the church\r\nat Ephesus to pray that their spiritual perception might be heightened in order\r\nthat they might understand the great spiritual realities which are ours in\r\nChrist.<br>\r\n<br>\r\nI well remember when I learned this important truth. When my attention was\r\ncalled to it, I began to pray for this spiritual insight. The first time I\r\nuttered that prayer, <span style='color:black'>God <\/span>enabled me to see\r\nthings that I had never observed before, neither had heard fall from any man's\r\nlips. In tens of thousands of instances since that day I have asked Him to open\r\nmy eyes to behold these wonderful things. He always grants my petitions for\r\nfurther light. I am not one of <span style='color:black'>God<\/span>'s pets,\r\nbecause He has none. Any of His children who will come to Him and ask Him in\r\nfaith to give them spiritual insight into the Word will be heard, and the\r\nblessing will be granted\u2014provided they will use it to His glory and honor and\r\nto their spiritual good. Let us therefore constantly ask Him to enable us to\r\nsee the wonderful things in the Word. As we learn them, let us put them into\r\npractice and go forward in His cause.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Intellectual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>We shall now turn to the intellectual\r\nrequirements that are necessary to the understanding of the Word. In the first\r\nplace let me call attention to II Timothy 2:15: &quot;Give diligence to present\r\nthyself approved unto God, a workman that needeth not to be ashamed, handling\r\naright the word of truth.&quot; The Apostle urged Timothy to give diligence to\r\nshow himself approved unto God, handling aright the Word of God. The King James\r\nVersion says &quot;study to show thyself approved unto God.&quot; The\r\ntranslation found in the Revised Version is of course the correct literal\r\nrendering. But a person may handle aright or incorrectly the Word of God. If he\r\nhandles it aright, or &quot;holding a straight course in the word of\r\ntruth,&quot; he will, all things being equal, get the real message of the Word.\r\nPaul himself believed in studying the Word, even though he was an inspired\r\napostle. He therefore urged Timothy to bring &quot;the books, especially the\r\nparchments&quot; (II Tim. 4:13). Daniel, a prophet of God, studied Jeremiah's\r\nprophecies and compared them with &quot;the books,&quot; probably the books of\r\nKings and Chronicles. In doing this research, the prophet was endeavoring to\r\nget at the meaning of the written Word. Let us therefore study the Word in\r\norder that we might get its message.<br>\r\n<br>\r\nThe importance of this principle I may illustrate by the primitive Egyptian,\r\nBabylonian, and Assyrian languages. Scholars went through out the ruins of\r\nEgypt and stood amazed before the hieroglyphics inscribed on the monuments.\r\nThey sought in every way to decipher these. All efforts were in vain until the\r\nRosetta Stone was discovered, which afforded the key to this archaic writing.\r\nThen scholars began to study and to translate it. Thus there has been extracted\r\nfrom these unique records of Egypt the stories of the ancient Pharaohs.<br>\r\n<br>\r\nThe old Babylonian and Assyrian monuments were as silent as the grave to us\r\nmoderns until Rawlinson copied the Behistun inscription, which afforded the key\r\nto the old cuneiform writings. Since then scholars have mastered the languages\r\nof these peoples and have read the stories of empires long buried beneath the\r\nsands of the centuries. It took hard work on the part of these scholars to\r\nferret out the orthography and the grammar of these languages long-dead.\r\nFaithful scientific study and toil always bring results.<br>\r\n<br>\r\nThus it is in the field of biblical study. There are certain fundamental laws\r\nof biblical thought that must be mastered, if anyone is to understand\r\nadequately the message of the Scriptures. Below I am giving the principal laws\r\nof interpretation that will be discussed, <span style='color:black'>God <\/span>willing,\r\nin this series of articles:<br>\r\n<br>\r\nI. The first step in interpretation.<br>\r\nII. The second step in interpretation.<br>\r\nIII. The golden rule in interpretation.<br>\r\nIV. The law of first mention.<br>\r\nV. The law of double reference.<br>\r\nVI. The law of recurrence.<br>\r\nVII. A play on words.<br>\r\nVIII. An analysis of figures of speech.<br>\r\nIX. The avoidance of extreme literalism.<br>\r\nX. The law of the contexts of quotations.<br>\r\nXI. Hebrew parallelism.<br>\r\nXII. Interpretation vs. Application.<br>\r\nXIII. Symbolic language.<br>\r\nXIV. Comparing scripture with scripture.<br>\r\nXV. Studying obscure passages in the light of plain ones.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE FIRST STEP IN\r\nINTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nIN OUR FIRST study of the laws of interpretation we have seen the importance of\r\nthis subject. Most of our troubles and ills are due to misunderstandings of\r\nwhat others have said. These misunderstandings are always the occasion of hard\r\nfeelings and often trouble. Much, therefore, of our troubles and difficulties\r\nwould be avoided if we only understood accurately and clearly what the other\r\nperson says, promises, and the like. The same thing is true with reference to\r\nhis understanding us and our intentions and promises.<br>\r\n<br>\r\nAs stated in the initial study of this subject, the first principle to be\r\ndiscussed in this series is what might be designated as &quot;the first rule of\r\ninterpretation.&quot; This rule may be stated as follows: <b>The first step in\r\ninterpreting the Scriptures is to discover the author, the people addressed,\r\nand the life and times of the people involved in a given case.<br>\r\n<\/b><br>\r\nAt first glance one may say that this is such a simple rule that it needs\r\nlittle or no discussion. Such a view is indeed superficial. Very few people\r\never observe this rule in their Bible-reading. In my making this statement I am\r\nspeaking from observation and my contacts with people. In tens of thousands of\r\ninstances, I see how the Scriptures are generally treated.<br>\r\n<br>\r\nTo bring the points before us immediately I wish to call attention to a letter.\r\nAt the office of the Biblical Research Society we receive thousands of letters\r\nfrom all parts of the world. When I attempt to read one, if the name and\r\naddress of the writer are not given on the envelope, I immediately look at the\r\nbeginning of the communication to see the place from which the letter was\r\nwritten. Then I look at the end to find the writer's name. I also notice the\r\ndate. If I am acquainted with the author and know something about his home, his\r\nlife, his labors, and his general outlook, I can enter very sympathetically\r\ninto whatever he has to say. On the other hand, if I receive a letter from a\r\nstranger, of whom I have not even heard, and he begins his letter by talking\r\nabout the special business which he has in mind or the thing he wishes to bring\r\nbefore me, I cannot enter sympathetically into what he says so much as I can if\r\nhe tells me who he is, his outlook, his intentions in writing, and other data\r\nthat will make me better acquainted, with him. Let me say that I receive\r\nletters of both types. Sometimes there develops quite an extended\r\ncorrespondence concerning some matter and a number of letters are exchanged\r\nbetween us on the one hand and the original writer on the other. We always keep\r\ncarbon copies of every letter written, which are put on file. As the\r\ncorrespondence develops, frequently we have an occasion to refer to a letter of\r\na given date in order to make a point which we have in mind. It often is\r\nnecessary to state that a given letter is the second, third, or fourth one of\r\nthe correspondence. Very frequently it becomes necessary for one, in order to\r\nunderstand one letter of a series, to read the entire correspondence from both\r\nsides just as it developed. In so doing a person gets the picture clearly\r\nbefore his mind.<br>\r\n<br>\r\nWhenever the correspondence is about some business or legal matter, the date\r\nand the place become of vital importance as well as the writer and the one\r\naddressed. It is of the greatest importance to know the author of a letter or a\r\ndocument and the one addressed. This is clearly seen by such a case as this:\r\nOne person writes to another and promises to give him ten thousand dollars.\r\nShould that letter fall into my hands, I would have no right in claiming the\r\nten thousand dollars; because the letter was not addressed to me. The same\r\nthing is true with reference to the Scriptures. The sacred writers wrote to\r\ndifferent individuals and groups of people. They made various promises in\r\nbehalf of God to certain ones. Before I can claim such a promise, I must know\r\nthat that document was written to me directly or to someone or ones occupying a\r\nposition in relation to God such as I likewise sustain to Him. If therefore I\r\nhave the same standing before God that the one to whom a special promise has\r\nbeen made, I can claim the same promise upon the principle that God is no\r\nrespecter of persons and that what He would do for a certain one in my exact\r\nposition He would do for me.<br>\r\n<br>\r\nEACH STATE OF the Union has its own laws. What is law in California may not\r\nnecessarily be on the statute books of the state of New York and vice versa. Of\r\ncourse basically the laws of each state are practically the same, but local\r\nconditions of course make necessary changes in amendments or modifications that\r\nare not required in another state. The same thing is true with reference to the\r\nlaws of the United States in relation to other nations. English law is one\r\nthing; German law is another. We must understand those things if we are to\r\ncomply with the laws of the country in which we live or are residing\r\ntemporarily. The same principle holds true in the Scriptures. God spoke certain\r\nthings to the people in the Patriarchal Age. His revelations met the conditions\r\nthen existing. It seemed that God dealt with the individuals and tribes or\r\nclans during those primitive times. Finally, when Israel developed into a\r\nnation, He delivered her from Egyptian bondage and delivered unto her the\r\nMosaic Code together with her sacrificial and ceremonial worship. Thus Moses\r\nand the prophets spoke directly to Israel and their outlook as a rule was from\r\nthe legal standpoint.<br>\r\n<br>\r\nWHEN the fullness of the time came, God brought His Son into the world who\r\nsuffered and died in order that we might have redemption full and free through\r\nHim. He has thus opened up a new and living way by means of the veil of His\r\nflesh, which was rent on the cross. He has thus entered into a new covenant\r\nwith all believers who will accept His invitation to come and find rest. Thus\r\nwhat was spoken to Israel nationally is not necessarily applicable to the\r\nchurch of God today and vice versa. A failure to recognize this plain\r\ndistinction has led to untold confusion. Many of the older theologians made no\r\ndistinction between the children of Israel and the church of God. Thus\r\nindiscriminately they applied what the prophets spoke to Israel nationally to\r\nthe church of today. They were always, however, careful to see that the curses\r\nand the threats hurled at national Israel are not to be applied to the church.<br>\r\n<br>\r\nLet us be a little more specific. What Moses and the prophets spoke to the\r\nnation of Israel as a people should not be applied to anyone else except\r\nIsrael. If we see in a given passage a certain fundamental basic principle set\r\nforth, we may apply the principle to an analogous case. But we must be certain\r\nthat the analogy exists before we make an application of the principle. When\r\nGod, for instance, promised to enter into a new covenant with the house of\r\nIsrael and the house of Judah, which would be different from the one into which\r\nHe entered when He brought them forth out of the land of Egypt, we are to\r\nunderstand that this is a very definite promise to the Jewish people. This\r\nprediction is found in Jeremiah 31:31ff. God entered into a specific covenant\r\nwith Israel when He brought her out of the land of Egypt and led her to Sinai\r\n(Exod., chap. 24). Now He says to the same nation that He will enter into a new\r\ncovenant with her, but that it is to be different from the one which He made\r\nwith her formerly. The language is specific. By no method of mental gymnastics\r\ncan anyone twist this passage to mean anything else other than what it says.<br>\r\n<br>\r\nIn Hebrews, chapter 8, a part of this marvelous prediction from Jeremiah,\r\nchapter 31, is quoted. Some theologians have concluded that, since Paul in\r\nHebrews quotes this passage, and since he is speaking about Christ in the\r\nrealities that we now have in Him, the prediction of Jeremiah was completely\r\nfulfilled in the Christian Dispensation by the coming of Christ who enters into\r\na covenant with every believer. This is incorrect reasoning. <br>\r\n<br>\r\nThe Epistle to the Hebrews was written to the nation of Israel, who at the time\r\nof the writing had been evangelized. The Jews everywhere had heard the word but\r\nhad not accepted\u2014only a few here and there received Christ as Messiah and\r\nSaviour. The writer therefore called upon the Jewish nation to consider Christ\r\nas the Apostle and High Priest of their confession (Hebrews 3:1). In the fourth\r\nchapter Paul said that the Jews of His day had been evangelized as the Hebrews\r\nof Moses' day had been, but that the word of hearing had not profited them\r\nbecause it was not mingled with faith. Thus it was with the Jews of Paul's day.\r\nThe gospel had been given to the entire nation, but only a few had accepted it\r\nby faith.<br>\r\n<br>\r\nOne can continue to go through the Book of Hebrews and study it carefully. Such\r\na one will find that this majestic Epistle was addressed to the entire\r\nnation\u2014unbelievers as well as believers. It was God's final call to the Jewish\r\nnation of the First Century to accept Christ while it was called\r\n&quot;To-day.&quot; Those who had heard, but who had not heeded, needed the\r\nexhortation to take the initial step of accepting Christ as Saviour and\r\nMessiah. Those who had accepted Christ, but who were still babes, needed the\r\nexhortation of the Epistle urging them to go forward in their Christian life\r\nand experience. But in his speaking to the nation, as a group, Paul urged his\r\nbrethren to accept Christ, who is the Apostle and High Priest of their\r\nconfession, in order that He might fulfill the promise which He made to Israel\r\nnationally through Jeremiah in chapter 31. Thus a New Testament application of\r\nthis passage is in perfect accord with the original prediction in its proper\r\nsetting. It constitutes a promise that God will yet enter into covenant\r\nrelationship with the house of Israel and the house of Judah.<br>\r\n<br>\r\nWhenever the messages of the prophets to Israel are thus analyzed and\r\nunderstood in their proper setting it is seen that the prophets meant exactly\r\nwhat they said and that they held out their promises to Israel nationally and\r\nlikewise threatened them with punishment in the event of disobedience. <br>\r\n<br>\r\nTHE Book of Psalms is Israel's songbook. In it are expressed the national hopes\r\nas well as the longing of the individual soul for God and a closer walk with\r\nHim. To ignore the fact that the Psalms constitute Israel's songbook and to\r\napply them indiscriminately to the believers today is to pervert the\r\nScriptures. Most of these hymns are nationalistic in their outlook and are\r\nspoken either directly to Israel as a nation or concerning her. Most of them\r\nspeak either of Israel's Messiah or the great Messianic Age when He, the King\r\nof Israel, comes to reign in glory and power. There are, however, certain\r\npsalms that are of an individual nature, such as Psalms 1, 23, and 25. Here are\r\npromises that are made to individual believers who are trusting in God.<br>\r\n<br>\r\nThe writers of these songs expressed, by inspiration, thoughts relative to the\r\nrelationship that exists between God and the individual believer. One may see\r\nthe principles in this portion of the Word and then apply them to cases that\r\nare analogous with that set forth in the Psalms. Such is a legitimate handling\r\nof the Word. For instance, David was a true son of God and trusted Him. He thus\r\ncould claim the promises of protection and the like. The believer stands in a\r\nrelation to God similar to that in which David did. He, however, is brought\r\ncloser to God than was David, but in general the relationship is similar;\r\ntherefore the believer today can take the principles set forth in these\r\nindividualistic psalms and can apply them to his own case. In doing this he is\r\nlegitimately using the Scriptures.<br>\r\n<br>\r\nAGAIN, let us look at the Book of Job. One must study the situation presented\r\nin this book in order to interpret it properly. After the introduction, which\r\nconsists of chapters 1 and 2, we enter into the speeches that were made by Job\r\nand his would-be comforters; These are found in chapters 3-37. As one studies\r\nthese carefully, one sees that all of these men made incorrect statements. Some\r\nof them, however, are absolutely contrary to fact. Job's friends did not\r\nunderstand the great fundamental principles of the truth as a rule. He,\r\nhowever, did understand them more nearly correctly than they, and yet he at\r\ntimes approached the point of blasphemy against God. That Job's friends did\r\nmisunderstand and did misrepresent God is clear from the statement of the\r\nAlmighty when He appeared upon the scene: &quot;Who is this that darkeneth\r\ncounsel by words without knowledge?&quot; (Job 38:2). God\u2019scharging these men\r\nwith darkening counsel without knowledge shows that they were not inspired in\r\ntheir utterances. Many of the things which they said were correct, but many\r\nwere incorrect, and some positively wrong. Since Job, along with his friends,\r\ndid make mistakes in their statements, we conclude that those chapters which\r\nthus present their speeches were not originally inspired. But let me hasten to\r\nemphasize the fact that the writer of the Book of Job was infallibly inspired\r\nand has given us a faithful account of what was said and done by these actors\r\nin this great drama. There is a difference between the inspiration of the\r\nsacred writer and the lack of inspiration on the part of the original speakers\r\nand actors. I might compare the infallibility of the Spirit by which the writer\r\nof the book was guided with this Ediphone into which I am now speaking. As I\r\ntalk, this machine records faithfully everything that I say. Thus it gives an\r\nexact record of what I speak. If I chose, I could make false statements and\r\neven contradictions. This machine would record the contradictions and the false\r\nstatements that I make just as accurately as it will the correct ones. Thus we\r\nconclude that the entire Book of Job was infallibly inspired by the Spirit of\r\nGod who told us exactly what was said and done on this occasion. But it is a\r\nmistake to quote any of the utterances of Job and his friends and present them\r\nas God's infallible revelation to man\u2014because they are not. It is simply the\r\ninspired record of what men said and did, often in the heat of controversy. But\r\nthe prologue, chapters 1 and 2, and the sequel to the story, chapters 38-42,\r\nare revelations that the sacred writer made to us as he spoke infallibly by the\r\nSpirit. A person may therefore quote anything in chapters 1, 2 and 38-42 as the\r\ninspired revelation of God. But he dare not lift the material found in chapters\r\n3-37 to the level of a revelation from God.<br>\r\n<br>\r\nThus in our study of the Scriptures we must learn who is the speaker, to whom\r\nhe speaks, under what conditions, at what time, and for what purpose. The Book\r\nof Job illustrates the importance of this rule. <br>\r\n<br>\r\nWHAT has been said about Job is correct also with reference to the Book of\r\nEcclesiastes. Throughout the book the Wise Man tells us how he thought that he\r\ncould find pleasure and amusement in this thing and that thing. In other words,\r\nhe gives his spiritual biography. Some of the things that he said and thought\r\nwere correct whereas others were not. Finally, the Holy Spirit guided him\r\ninfallibly to write this spiritual biography, which he concluded with this\r\ndivine revelation:<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<i>This is<\/i> the end of the matter; all hath been heard: Fear God, and keep\r\nhis commandments; for this is the whole <i>duty<\/i> of man. 14 For God will\r\nbring every work into judgment, with every hidden thing, whether it be good, or\r\nwhether it be evil (Eccl. 12:13,14).<br>\r\n<br>\r\nLET us now come to the New Testament. We see the four records of the one Gospel\r\nin the form of the Books of Matthew, Mark, Luke, and John. Tradition tells us\r\nthat Matthew wrote his record of the Gospel for the Jews, that Mark wrote for\r\nthe Romans, and that Luke wrote for the Greeks. The historical facts seem to\r\nsupport this tradition. John wrote to convince unbelievers and to combat\r\ncertain heresies and false systems of philosophy that were disquieting to the\r\nearly disciples.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Because Matthew was written primarily for the edification of the\r\nJewish people, some excellent brethren conclude that that record of the Gospel\r\nis not for Christians today. Thus everything that is said in it is applied to\r\nthe Jews. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Sermon on the Mount is said to be for the Jews and not for\r\nChristians. Following the same course of logic, we would say that, since Mark\r\nwas written primarily for the Romans, it has no message for us today. Following\r\nthe same rule, we would come to a similar conclusion with reference to Luke. We\r\ncould not avoid coming to a like decision with reference to John. Upon this\r\nprinciple, then, we are robbed entirely of the four records of the Gospel. The\r\nActs of the Apostles was written to Theophilus and is historical. Some have\r\nconcluded, therefore, that it is not for believers today. Some brethren see\r\nthat the Epistle to the Romans was written to the church at Rome. If we follow\r\nthis principle to its logical conclusion, then we would say that the Book of\r\nRomans has no message for us. What is said with reference to this Epistle might\r\ncorrectly be said with reference to all the New Testament Epistles to the\r\nchurches. The pastoral Epistles were written to two young preachers, Timothy\r\nand Titus. Hebrews was written to the Jewish nation and constituted &quot;God's\r\nfinal call to Israel of the first century to accept Christ as Messiah.&quot; If\r\nwe follow this principle we shall say that it has no message for us today,\r\nsince it was to the Jews of the first century. We can apply the same principle\r\nto the general Epistles and likewise to the Book of Revelation. By blindly following\r\nthis principle and by ignoring many facts we can rob ourselves of the precious\r\nmessage of the New Testament.<br>\r\n<br>\r\nThere are certain ones who do follow out this principle to its logical\r\nconclusion, but they make an exception of the Epistles to the Ephesians, Philippians,\r\nand Colossians\u2014even though these Epistles were written to specific churches.\r\nThey claim these &quot;prison Epistles&quot; upon the basis that they speak of\r\nthe body of believers as the body of Christ and declare that there was a\r\nchange\u2014a radical change\u2014at the end of the Acts of the Apostles (chapter 28).\r\nThe church from Pentecost until then was Jewish and is the bride of Christ. But\r\nbelievers from 63 A.D. and onward until the rapture (for Acts of the Apostles\r\nbrings the history of the church to 63 A.D., to the end of Paul's second year\r\nof imprisonment in Rome) constitute the body of Christ and are separate from\r\nthe bride. Those, however, who accept Christ after the rapture of the body of\r\nChrist and during the Tribulation, will complete the bride of Christ (generally\r\nspeaking this is the position to which a number of excellent brethren have been\r\nled in their rigidly adopting the principle under discussion while ignoring\r\nother plain, evident facts).<br>\r\nLet us look at the facts more particularly. There is but one gospel. The New\r\nTestament knows of but one gospel. Paul pronounced an anathema upon anyone who\r\npreached any other gospel than that which he preached (Gal. 1:8,9). This one\r\ngospel is called &quot;an eternal gospel&quot; in Revelation 14:6 (margin,\r\nR.V.). When Paul was giving the plain simple truths concerning Christ's dying\r\nfor our sins, being buried, being raised for our justification, and offering\r\nsalvation to all who accept it, he was speaking a plain simple gospel\r\nmessage\u2014&quot;the gospel of the grace of God&quot; (Acts 20:24). Paul, who\r\npreached the plain simple gospel and thus led men to a saving knowledge of the\r\ntruth, likewise went about &quot;preaching the kingdom&quot; (Acts 20:25). In\r\nthe last two verses of Acts Luke tells us that Paul remained in his own hired\r\ndwelling and received all that went in unto him, &quot;preaching the kingdom of\r\nGod, and teaching the things concerning Christ with all boldness, none\r\nforbidding him.&quot; Thus the Apostle Paul preached the good news concerning\r\nsalvation through Christ and the good news concerning the kingdom of God. So\r\ndoes every true gospel preacher. This full gospel message is to be preached,\r\naccording to Matthew 28:19,20, to the end of this Dispensation of Grace, by the\r\nchurch. After the church is gone and there arise a hundred and forty-four thousand\r\nJewish servants of God (Rev., chap. 7) they will go about preaching &quot;the\r\ngospel of the kingdom&quot; for a testimony unto all the nations and then the\r\nend of the age will come (Matt. 24:14). In their preaching this gospel of the\r\nkingdom they will be proclaiming the same message that the Apostle Paul did\r\nwhen he preached the good news concerning Christ and the kingdom of God.<br>\r\n<br>\r\nIf there is but one gospel, how, for instance, are we to understand the Book of\r\nMatthew? Matthew wrote by inspiration a record of the life and the sayings of Christ\r\nHe was led by the Spirit to present the message of the gospel in such a way as\r\nto appeal to his Jewish brethren and in such a manner that they could\r\nunderstand it. His approach was logically from the standpoint of the Old Testament.\r\nHe therefore emphasized the fact that the Old Testament predictions concerning\r\nthe Messiah were fulfilled in Christ. Matthew's record of the one gospel is\r\nJewish only in this one particular: the Apostle was led by the Spirit of God to\r\nput the message in such a way that the Jew could understand what Christ said\r\nand did.<br>\r\n<br>\r\nMark, we are told, wrote for the Romans. By the Spirit of God he understood the\r\nproper approach toward the Romans. He therefore was inspired to give an account\r\nof the life and teachings of our God and to present them in such a way as to\r\nappeal to the Roman mind. This Gospel is for the Romans only in one particular,\r\nnamely that it was put in such a way as to appeal to them. But it is a record\r\nof the one gospel of God's grace and loving-kindness.<br>\r\n<br>\r\nThe Gospel written by Luke was sent primarily for the Greeks who loved beauty\r\nand elegance of expression. Luke, the beloved physician, was inspired by the\r\nSpirit to put the record of the one gospel in such a way as to appeal to the\r\nGreek mind. <br>\r\n<br>\r\nJohn, on the other hand, was led by the Spirit to select the proper material\r\nfrom the life of Christ and to put it in such a way as to appeal to the honest\r\ndoubter. John presented in his record the one message of the gospel. His record\r\ntherefore is for the doubters only in that it was presented in such a manner as\r\nto appeal to the honest skeptics.<br>\r\nI MIGHT illustrate the situation which is presented by the four records of the\r\nGospel by calling attention to Sunday School literature. A certain section of scripture\r\nor a certain subject is selected for the study on a given God's Day. Writers\r\nwho understand psychology and who especially understand the proper approach to\r\nchildren of different ages are selected by the Sunday School boards of the\r\nvarious churches to write the proper type of literature for those who are in\r\nthe following departments: Beginners, Primary, Junior, Intermediate, and\r\nSenior. Some have other divisions, but these are the principal ones. The\r\nmessage that is in the literature for the Beginners is the same as that which\r\nis in the quarterlies for the Seniors, but of course it is put in the simplest\r\nmanner in order that those in that department may get the message to the best\r\nof their ability. What is said of the Beginners is true also of those in the\r\nPrimary, those in the Junior, those in the Intermediate, and those in the\r\nSenior departments. The way of giving the message and the approach to the\r\nsubject are different in the case of each of the classes of the different\r\ndepartments, but the message is the same. In the Apostolic Age there were four\r\ntypes of people with their varying backgrounds and outlooks upon life. Matthew,\r\nled by the Spirit of God, presented the one Gospel\u2014which is for the entire\r\nworld\u2014in such a way that the Jews could get it. But that which is in his record\r\nis not a special message for the Jews, and the Jews only.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>What is in Mark is not simply God's particular message for the\r\nRomans, exclusive of all other people. The same is true with reference to Luke\r\nand John. As we read these four records of the one Gospel, we must be careful\r\nto see who is talking and to whom his speech is directed and under what\r\nconditions the statements presented were made. Frequently the time when a\r\nstatement was made has bearing upon its proper interpretation; because some\r\nstatements presuppose certain conditions. The Apostle Paul recognized that\r\nthere was but one Gospel and that the words of the Christ have been preserved\r\nfor His people. Thus he said to Timothy, &quot;If any man teacheth a different\r\ndoctrine, and consented not to sound words, <i>even<\/i> the words of our\r\nChrist, and to the doctrine which is according to godliness, he is puffed up\r\n...&quot; (I Tim. 6:3). The words of our God are found in all four records of\r\nthe Gospel, and they have been preserved for us, for our edification and up\r\nbuilding.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Acts of the Apostles, though written at first to Theophilus,\r\nis for our edification and enlightenment. In it there are various speakers. The\r\nsermons that were preached are of inestimable value to us today.<br>\r\n<br>\r\nThough the Roman Epistle was directed and sent to the church in the world\r\nmetropolis at that time, it is a general treatise on the gospel. It sets forth\r\nthe great fundamental doctrines of the gospel of Christ and is for everyone who\r\nsustains the same relationship to God that the Roman Christians did. The\r\nletters to the church at Corinth were sent primarily to the body of believers\r\nin that city. And yet in the first verse of the first Epistle Paul says that\r\nthe letter is for everyone, regardless of where he is or where he lives, just\r\nso he believes in God. Thus those letters are of universal application to those\r\nwho sustain the same relationship to Christ and God as did those Corinthians.\r\nWhat is said of these letters and the Roman Epistle may be correctly said of all\r\nthe other Epistles to churches found in the New Testament. Each of the\r\ntwenty-seven books found in the New Testament is an integral part of a whole.\r\nEach part has its special function in revealing the mind and will of God to us\r\ntoday. What Paul said in regard to the Old Testament is correct with reference\r\nto the New also.<br>\r\n<br>\r\nEvery scripture inspired of God <i>is<\/i> also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work (II Tim.\r\n3:16, 17).<br>\r\n<br>\r\nThe knowledge of certain rules of interpretation and the observance of these\r\nrules when studying the Scriptures is very important and helpful in arriving at\r\na clear understanding of God\u2019s Word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE SECOND STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE LAST INSTALLMENT of this series we studied what I designated as\r\n&quot;The First Rule of Interpreting the Scriptures.&quot; In our examination\r\nof this first step we saw that a person must understand who the author of a\r\nwriting is, the time of his writing, the occasion of his doing so, the specific\r\npurpose for which he wrote, and the times in which he and the people addressed\r\nlived. When anyone has this data, he can, as a rule, interpret more accurately\r\nwhat is said. He can catch the drift of the thought and can see the connection\r\nbetween statements more clearly than otherwise.<br>\r\n<br>\r\nThe next rule for the interpretation of language as it pertains to the\r\nScriptures may be stated thus: <b>The second step in interpreting the Scriptures\r\nis to discover the facts and the truths presented in a given passage and to\r\nnote the exact wording of the text.<\/b> Having gleaned all that we can from the\r\ndata in hand regarding the author and the recipients of a communication, the\r\ntimes and the seasons, and the occasion of such a communication, a person is in\r\na position to apply the second rule or step of interpretation in his effort to\r\nget at the message which the author intended to convey.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>I. Analysis Of The\r\nRule \u2014The Collection And Classification <br>\r\nOf The Facts And Truths. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>We are part of all we\r\nmeet. Life is a chain of causation. All consequences have antecedents. In view\r\nof these axiomatic truths one must collect the facts of any given text and\r\nclassify them properly, relating each of them to those with which it is\r\nassociated\u2014if there be any connection.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>A. Collection of\r\nFacts and Truths of a Given Text<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>It is necessary for\r\nus to note carefully every statement that is made and every fact that is\r\nstated, regardless of whether or not it is an historical fact or a scientific\r\ntruth or principle. <br>\r\n<br>\r\nWe are living in a practical world. The visionary has great difficulty in such\r\na workaday atmosphere as that in which we live. A person must keep his feet on\r\nthe ground even while he is attempting to reason out a thing or to theorize\r\nregarding any matter. Facts are facts\u2014things that have actually taken place.\r\nFacts always overthrow theories that are not in harmony with truth. Whenever,\r\ntherefore, there is a conflict between theories and facts, we must throw the theories\r\ninto the discard and hold to the facts.<br>\r\n<br>\r\nThere are great and fundamental principles or truths in every sphere of man's\r\nactivity. The physical world is controlled by laws which have been imposed upon\r\nit by the all-wise Creator. In the realm of mind there are likewise principles\r\nwhich are just as unbreakable, and which are as unvarying as any of the laws of\r\nthe material realm. In the field of ethics and religion there are also truths\r\nand principles. These are likewise inflexible. They can never be set aside with\r\nimpunity. In the same manner there are principles and truths that are operating\r\nin the spiritual realm. These are likewise unchangeable and unvarying.<br>\r\n<br>\r\nIn view of the facts just stated, whenever a person is reading the Scriptures,\r\nhe should endeavor to glean every fact and to note every principle that is set\r\nforth in a given passage. In other words, let me say that words are symbols of\r\nideas. Every word and every group of words set forth a definite, specific\r\nmeaning. This statement is especially true with reference to the Scriptures,\r\nwhich are the profoundest writings and which are more than the writings of\r\nuninspired men. God has preserved this information for us. We should therefore\r\nendeavor to discover the facts that are stated and to take note of the\r\nprinciples and truths set forth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>B.    The\r\nClassification of Facts and Truths of a Given Text<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nThe classification of the facts and truths which are presented by any text of\r\nScripture is of the utmost importance. A sentence consists of various parts of\r\nspeech. In some of the more involved sentences every part of speech is used. In\r\nmany of them the same part occurs over and over again. In a well-written\r\nparagraph each sentence is properly related to the general thought which is\r\nbeing set forth in such a section of a document. As we analyze a sentence or a\r\nparagraph, it is most important that we notice the time element, if any be\r\ngiven. We must take note of the type of sentence used: whether it is a\r\ndeclaration, an interrogation, or a command. It is likewise imperative that the\r\nreader note the subject of the sentence or the theme of the paragraph or\r\ncomposition. Is the subject of the sentence acting or is it being acted upon?\r\nWhat motive, if any, may be discovered prompting the act? Is anyone affected by\r\nwhat is said or done? The facts that are discovered must be related and\r\nclassified\u2014those that pertain to the physical phenomena as well as those that\r\nare operative in the sphere of psychology or the spiritual realm.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>C.    Noting the\r\nExact Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIn anyone's speaking of the collection and classification of facts and truths,\r\nit is necessary for him to refer to the analysis of the sentence, looking at\r\nthe various parts of speech employed and the relation of one to another. A\r\nlittle further caution is necessary: A person must look at the <i>exact words<\/i>\r\nthat are used. If possible, he should know the original meaning of the words in\r\nEnglish. There is a fundamental thought that is enshrined in every word. Usage,\r\nhowever, frequently modifies terms and adds additional ideas. In this\r\nconnection let me say that it is most important to notice the small words. They\r\nare frequently of as great importance as the larger ones. Sometimes, on account\r\nof the fact that prepositions are small, short words, we ignore them. But they\r\nindicate the exact relation between words. Conjunctions are no less important.\r\nCertain particles lend shade and color to thought. This is especially true in\r\nthe Greek. A person must therefore note accurately the exact wording of a\r\npassage, if he is to formulate a correct, definite, specific idea of any given\r\ntext.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   The Application\r\nOf This Rule<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nHaying analyzed the principle involved in the rule which we are studying, let\r\nus now apply it to certain passages of Scripture, taken from different sections\r\nof the Word. As the first example let us notice Genesis 1:1,2:<br>\r\n<br>\r\nIn the beginning God created the heavens and the earth. And the earth was waste\r\nand void; and darkness was upon the face of the deep: and the Spirit of God\r\nmoved upon the face of the waters.<br>\r\n<br>\r\nAccording to the second law of interpretation we are to discover the facts and\r\nprinciples, if any, involved in this statement. In verse 1, which is one of the\r\nprofoundest utterances in the entire Word of God, we learn a number of facts. The\r\nphrase, in the beginning, is adverbial and refers to that part of eternity\r\nwhich antedated time. Time began with the creation of the universe. Thus the\r\nbeginning which is spoken of here is that part of eternity which antedated the\r\ncreation. Back in that part of eternity God existed. He is the Eternal, the\r\nEverlasting God. He is the Uncaused Cause of all things. He is the one who\r\nsupports the material universe and is carrying it forward to a grand\r\nconsummation. He is the one in whom we live, move, and have our continual\r\nbeing. Volumes could be written concerning the Almighty.<br>\r\n<br>\r\nIn this verse we are told that this omnipotent, self-existent Being whom we\r\nknow as God put forth the act of creation. An examination of this word\r\ndiscloses the fact that it means to bring into being that which had no prior\r\nform or substance before His performing this act. A study of the Scriptures\r\nshows that no one is capable of putting forth this act except the omniscient,\r\nomnipotent God.<br>\r\n<br>\r\nThat which the Almighty created, according to the verse which we are\r\nconsidering, was &quot;the heavens and the earth.&quot; &quot;Heavens&quot;\r\nincludes all the celestial bodies throughout the vast extent of space. Modern\r\nastronomical instruments are bringing within the range of man's vision fields\r\nof space never dreamed of before our day and time. When larger and more\r\nefficient instruments are made and new methods of investigation are discovered\r\nour ideas of the universe will be enlarged and our conception of the\r\nomnipotence of God greatly enriched. While we are interested in the heavens and\r\nthe celestial bodies, we are greatly absorbed in this earth upon which we are\r\nliving. Thus in this one verse, which in the Hebrew has only seven words, we\r\nare given the profound, majestic statement concerning the beginning of physical\r\nphenomena, the sphere of the spirit world. This verse combats and refutes\r\npolytheism, pantheism, materialism, and idealism. In fact, it overthrows all\r\nthe modern false philosophical conceptions concerning the origin of the\r\nuniverse and gives us the most rational, logical account of it.<br>\r\n<br>\r\nIn the second verse our attention is focused upon this earth. We are told that\r\nit was &quot;waste and void.&quot; When we read this statement and recall\r\nIsaiah 45:18, which tells us that &quot;God ... formed the earth ... and\r\ncreated it not a waste,&quot; we come to the conclusion that evidently, since\r\nGod's works are perfect, the earth was wrecked after its being created. Thus an\r\naccurate rendering of the Hebrew of Genesis 1:2 would be: But the earth became\r\na desolation and a waste. We are also told that darkness was upon the face of\r\nthe deep. The implication of this statement is that there was light here first,\r\nbut that after the catastrophe, darkness enveloped the earth.<br>\r\n<br>\r\nSome time after\u2014we know not how long or how short the period was\u2014the Spirit of\r\nGod moved or brooded upon the face of the waters. Why He did this we are not\r\ntold in this connection. As to who is meant by the Spirit of God we are not\r\ntold here. When, however, we read this statement in the light that is thrown\r\nupon it from other related passages, we know that the one called &quot;the\r\nSpirit of God&quot; is none other than the third person at the Holy Trinity,\r\nthe Holy Spirit.<br>\r\n<br>\r\nThus in our applying the second rule of interpretation to this passage, we\r\nanalyze the two sentences constituting these two verses. We look at the various\r\nphrases, nouns, verbs, prepositions, and adjectives. We likewise take note of\r\nthe meaning of these words. We determine the exact and accurate signification\r\nof each term. By our doing this, we discover the facts and truth that are set\r\nforth and thus get a definite, specific idea of the truth that is conveyed.<br>\r\n<br>\r\nIn the application to these verses of the principle under consideration, I have\r\nbeen able only in the briefest manner to refer to the great facts and truths\r\nthat are set forth in these marvelous statements. A large volume could be\r\ndevoted to the discussion of this passage. But my analysis will suffice to show\r\nthe importance of noting what is said in a given text. Thus, when we read any\r\npassage, let us first ask ourselves this question: What does the text actually\r\nsay? Then let us set to work to discover its meaning.<br>\r\n<br>\r\nIT IS now in order for us to turn to a different type of statement to be found\r\nin the Scriptures. Genesis 1:1,2 is historical. Let us look at a prophetic\r\nutterance:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Why do the nations rage and the peoples\r\nmeditate a vain thing?<br>\r\nThe kings of the earth set themselves,<br>\r\nAnd the rulers take counsel together,<br>\r\nAgainst Jehovah, and against his anointed, saying,<br>\r\nLet us break their bonds asunder, <br>\r\nAnd cast away their cords from us (Ps. 2:1-3).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By paying careful\r\nattention to what is said in this passage, we understand that the psalmist, by\r\nthe Spirit of God, saw a forthcoming international, atheistic, anti-Semitic,\r\nanti-Christian, politico-religious convention. The marginal reading of the\r\nfirst question, which is literal, is this: &quot;Why do the nations\r\ntumultuously assemble?&quot; Evidently the nations are assembling in a\r\ntumultuous gathering. Is this statement to be taken literally? We know that it\r\nis physically impossible for the two-billions of peoples of the world to gather\r\ntogether in any one assemblage. But, according to verse 2, the delegates to\r\nthis convention are the kings and the rulers of the earth. This second verse\r\nenables us to understand the meaning of the first one. The purpose of this\r\ngathering is to meditate what the psalmist calls &quot;a vain\r\nthing&quot;\u2014something that will fail utterly. When we recognize that this is a\r\nprediction of a convention to which kings and rulers of the world are the delegates,\r\nwe see that it is a prediction of an international gathering. That it is an\r\natheistic convention is evident from the fact that it is &quot;Against\r\nJehovah.&quot; That it is anti-Semitic is seen from the further fact that it is\r\nagainst Jehovah, the God who revealed Himself to Israel, and who throughout the\r\nOld Testament speaks of Himself as &quot;the God of Israel.&quot; That it is\r\nanti-Christian is also seen from the fact that it is against God's\r\n&quot;anointed,&quot; His Messiah.<br>\r\n<br>\r\nAfter much debate the following resolution will be put before the house for a\r\nvote: &quot;Let us [the convention] break their [Jehovah and His Messiah's]\r\nbonds asunder, And cast their cords from us.&quot; The words of these verses,\r\nif they mean anything at all, mean just what is indicated above. They mean\r\nnothing more, nothing less. Of course each idea could be enlarged upon and the\r\npicture could be brought out in bold relief; but these are the fundamental\r\nthoughts of the passage.<br>\r\n<br>\r\nHas such an international gathering ever been called to do away with the\r\nreligion of God and Christ? Everyone who knows anything about history would\r\nanswer in the negative. This prediction has never been fulfilled.<br>\r\n<br>\r\nBut someone calls my attention to the fact that these verses are quoted in Acts\r\n4:25,26 and are applied to the action that was taken by Pilate, Herod, and the\r\nJewish Sanhedrin against Christ. But this was no convention. There were two\r\npetty Roman officials who were working in connection with the Jewish Sanhedrin\r\nagainst Christ. In no sense did they put forward the resolution, &quot;Let us\r\nbreak their bonds asunder, And cast their cords from us,&quot; and vote upon\r\nit. Since the action of these enemies of Christ did not fill out the picture of\r\nthe original passage, we may be certain that that to which it is applied in the\r\nNew Testament was simply a partial, limited, incomplete fulfillment of this\r\nprophecy. Moreover, we may be certain that it will yet be fulfilled\r\nliterally\u2014accordingly as it is written. We are therefore driven to the\r\nconclusion that this passage is a prophecy of the &quot;forthcoming international,\r\natheistic, anti-Semitic, anti-Christian, politico-religious convention.&quot;<br>\r\n<br>\r\nWe have discovered the facts that are stated in Psalm 2:1-3, have classified\r\nthem, and have given special notice to the exact wording. We have not of course\r\ngone into an extensive study of this passage\u2014which thing is not possible on\r\naccount of limited space. (In my volume, <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page27d.html\" target=\"_blank\"><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>Messiah:\r\nHis First Coming Scheduled<\/span><\/i><\/a><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>, I discuss Psalm 2 more at length.)<br>\r\n<br>\r\nLet us now look at John 1:1,2: &quot;In the beginning was the Word, and the\r\nWord was with God, and the Word was God. The same was in the beginning with\r\nGod.&quot;<br>\r\n<br>\r\nThe phrase introducing verse 1, &quot;In the beginning,&quot; instantly reminds\r\none of Genesis 1:1. When we read verses 3 and 4 of John, chapter 1, and compare\r\nthe statement given in these four verses with Genesis 1:1, we are convinced\r\nthat this phrase has the same signification in both passages, namely, that it\r\nrefers to that portion of eternity which antedated time.<br>\r\n<br>\r\nThe next thing for us to note is the copula, <i>was<\/i>. The word standing in\r\nthe Greek text indicates continuity in the past; and in this context,\r\ncontinuity in the past without any limits.<br>\r\n<br>\r\nThe subject of this sentence is &quot;the Word.&quot; The peculiar use of this\r\nterm shows that it is employed with an unusual signification. When we study the\r\nvarious related passages, we see that it refers to one of the Holy Trinity,\r\nwhom we know from other passages as the Son, second person of the triune\r\nGodhead. That this interpretation is correct is seen from the rest of this\r\nverse\u2014&quot;and the Word was with God, and the Word was God.&quot; The\r\npreposition translated &quot;with&quot; indicates personal relationship. This\r\none was in personal relationship, in fellowship with God; but He was not an\r\nangel, nor a cherub or seraph; but He was divine\u2014as is indicated by the last of\r\nthe sentence.<br>\r\n<br>\r\nIn order to forestall any false, erroneous positions and to insure the correct\r\nidea, the Apostle in verse 2 stated that &quot;The same was in the beginning\r\nwith God.&quot; He was in fellowship and communion with God from all eternity.\r\nWe could take up each word, examine it microscopically, and could, by turning\r\nto parallel passages, bring out the various shades of thought here presented.\r\nBut these are sufficient to illustrate the importance of one's discovering the\r\nfacts and the truths that are stated in any passage and of noting exactly what\r\nis said. In other words, these examples are sufficient to emphasize the\r\nimportance of the second rule or step in interpreting the Scriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF\r\nINTERPRETATION\u2014<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE THIRD STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE DISCUSSION of the first step in interpreting the Scriptures, we saw that\r\nit is most important for the biblical reader to understand who the human author\r\nwas, the one addressed, the times in which the writer lived, the occasion of\r\nhis writing, and all facts that may be gathered in order to have the proper\r\napproach to any one passage of Scripture. In the discussion of the second step\r\nof interpreting the Scriptures, we also saw that one must gather the facts that\r\nare stated in any given passage and must note the exact language that is\r\nemployed. When one has therefore followed these instructions to the best of his\r\nability, he must observe what is properly called the golden rule of\r\ninterpretation which is as follows:<br>\r\n<br>\r\n<b>When the plain sense of Scripture makes common sense, seek no other sense;\r\ntherefore, take every word, at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<\/b><br>\r\nThe sum and substance of this most important rule is that one should take every\r\nstatement of the Scriptures at its plain face value, unless there are\r\nindications that a figurative or metaphorical meaning was intended by the\r\noriginal writer. In other words, one is to take the Scriptures as they are\r\nwritten and is not to attempt to read into the Sacred Writings his own ideas or\r\nthe thoughts of men. Since this golden rule of interpretation is such a very\r\nimportant one, it becomes necessary for us to look at it more minutely.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>I.     The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The first part of\r\nthis rule urges us to take every word at its primary, ordinary, usual, literal\r\nmeaning\u2014unless there is positive evidence pointing beyond this plain face\r\nmeaning. Our words today have a history behind them. Originally, when words are\r\ncoined, they represent a fundamental primary idea. Throughout the period of its\r\nbeing used, each word has taken on new shades of ideas, all of which as a rule\r\nare related to the fundamental original conception. Usually the inherent idea\r\nof a word still clings to it. There are of course exceptions to this general\r\ntrend of the development of words. Certain terms have changed their meaning so\r\nvery radically that they connote the exact opposite now from what they did\r\noriginally. As an example of this, we may note the word <i>let.<\/i> In the time\r\nthe King James Version was translated, it meant to <i>hinder.<\/i> Today it\r\nmeans exactly the opposite\u2014to permit, to allow. But this is a rather strange\r\nand extreme example of a word which changes its meaning entirely.<br>\r\n<br>\r\nAccording to our rule we are to take the primary, ordinary, usual, literal\r\nmeaning. The adjective <i>primary<\/i> emphasizes the original, inherent idea in\r\nthe term. <i>Ordinary<\/i> and <i>usual<\/i> are practically synonyms, especially\r\nin this definition, &quot;usual&quot; being employed for the sake of emphasis.\r\nThe word <i>literal<\/i> is used to emphasize the thought that every word must\r\nbe taken as referring to the actual thought of the time when it used. Literal,\r\ntherefore, is opposed to figurative or symbolic.<br>\r\n<br>\r\nThis part of the rule must be observed strictly; otherwise the interpreter\r\nwill, in many instances, miss the meaning of the sacred writer. As an\r\nillustration of the importance of this part of our rule I wish to call\r\nattention to the statement found in Jonah 2:2,3: &quot;And he said, I called by\r\nreason of mine affliction unto Jehovah, And he answered me; Out of the belly of\r\nSheol cried I, <i>And<\/i> thou heardest my voice. For thou didst cast me into\r\nthe depth, in the heart of the seas. And the flood was round about me; All thy\r\nwaves and thy billows passed over me.&quot; The Prophet, in explaining how it\r\nwas that he had been to Sheol, stated that he had been cast into the depth,\r\nthat the flood had been round about him, and that the waves and billows had\r\nbeen passing over him. If we observe this part of our rules, we are to take the\r\nwords, depth, flood, waves, and billows, literally as referring to water\u2014unless\r\nthere are indications showing that he did not use these terms literally. When\r\nwe read chapter 1 we see that Jonah was thrown overboard and landed in the\r\nwater\u2014the literal sea. He was there in the depths. The flood was round about\r\nhim; and the waves and billows were passing over him. To interpret Jonah 2:3\r\nfiguratively is to miss the meaning entirely. The presumption is that every\r\nword is to be taken at its primary, ordinary, usual, literal meaning unless\r\nthere are facts that indicate a departure from the face meaning. Some have\r\nignored this important element of the rule and have insisted that it is used\r\nfiguratively. In support of this contention those espousing this position have\r\ncalled attention to Psalm 69:2: <br>\r\n<br>\r\nI sink in deep mire, where there is no standing:<br>\r\nI am come into deep waters, where the floods overflow me.<br>\r\n<br>\r\nThey triumphantly point to the fact that there are no waters in this passage,\r\nalthough David did use the words, waters and floods. They are correct in saying\r\nthat there are no waters or floods in Psalm 69. How do we know that? The facts\r\nof the context point positively in the direction that these words are used\r\nfiguratively. To read waters into this passage would be to do violence to the\r\nScriptures and to inject into them a meaning that they do not have. On the\r\nother hand, to close one's eyes to the literal sea into which Jonah was thrown\r\nwhen he was cast from the ship is to do violence to the Book of Jonah. The\r\nauthor says that he was thrown out into the water and records the prophet's\r\nprayer while he was bobbing up and down in the water before he sank. Thus he\r\nspoke literally when he said that the flood was round about him and that the\r\nwaves and the billows were passing over his head.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   Seek Figurative\r\nMeaning Only When Facts Demand <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>Such An\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Though this point has\r\nbeen partially covered in discussing Jonah 2:3, it is such a vital element of\r\nour rule, I feel that I should emphasize it at this point. Possibly a violation\r\nor two of this principle will help to show emphatically why it is so very important.\r\nThere are those of the rationalistic persuasion who do not believe that there\r\never was such a man as Abraham, the patriarch of whom we read in Genesis. If\r\none should read <i>Legends of Genesis<\/i> by Gunkel, he would see how the\r\nrationalists break the force of the Scriptures arbitrarily and make them to\r\nmean something entirely different from what they say. They tell us that there\r\nwas no such man as Abraham, the great progenitor of the Hebrew race. Having\r\nthus deprived us of this historical character, they proceed to explain to us\r\nhow it is that the name of Abram, or Abraham, as it was later called, appears\r\non the sacred page. According to the rationalistic theory the Jews, as they\r\ncame in contact with other nations of antiquity, wanted to objectify their history\r\nas the nations did. They did this by inventing some great illustrious hero from\r\nwhom they were descended. Instead of Israel's having descended from Abram, a\r\nresident of the Ur of Chaldea, they were simply the descendants of various\r\nnomadic tribes that wandered around in the Arabian Desert until they finally\r\ncrossed over the border into the fertile crescent, into Palestine. The\r\nso-called historians of the eighth and ninth centuries B.C. drew upon their\r\nimaginations, created the characters, Abraham, Isaac, Jacob, and Joseph, and\r\nthus manufactured the history which we read in the Pentateuch and in the\r\nearlier historical portions of the Scriptures. It is hard for us who are in the\r\nhabit of believing that the Bible is the very Word of God to see how men\u2014brilliant,\r\nscholarly men\u2014can deal with history and facts in such a fast and loose manner.\r\nBut such is the logical outcome of the violation of this phase of the golden\r\nrule of interpretation.<br>\r\n<br>\r\nIN THIS connection I wish to call attention to what one of my old professors in\r\nthe University of Chicago said in lecturing on Genesis. During his lecture (as\r\nI sat as a student in the class) he said that most scholars denied the\r\nhistoricity of the Hebrew patriarchs, and that he had taken the same position\r\nwith reference to all of them at one time; however, he had changed his mind in\r\nregard to Abraham. The thing that caused him to revise his opinion regarding\r\nthe Father of the Faithful was that a clay tablet had been discovered upon\r\nwhich the name Abram appeared. This man rented a wagon to another person in\r\norder that he might make a journey from Chaldea to the land of Ammuru, the\r\nwestland. Think of it! A brilliant scholarly man denied the existence of\r\nAbraham, notwithstanding all that the Bible says about him. But that which\r\ncaused him to change his opinion was a clay tablet on which the contract for\r\nrenting a wagon was recorded. This account caused the learned professor to\r\nchange his mind and to believe in the historicity of Abraham.<br>\r\n<br>\r\nIf a person can take a plain passage of Scripture, close his eyes to its real\r\nmeaning, and read into it a figurative or symbolic meaning, he will be forced\r\nto do the same thing with related passages\u2014if he is logical. In doing this, he\r\nis forced to reconstruct large sections of the Scripture and to impose upon\r\nthem a meaning foreign to that of the original writer. When one has once\r\nadopted this method, one has no place to stop\u2014short of a denial of the records\r\nand of forcing a meaning upon the Word of God contrary to all facts and reason.\r\nAs we have seen above, the rationalistic critics have simply carried this\r\nspiritualizing process to its inevitable conclusion. Modernism and rationalism\r\nare the logical outgrowth of forcing a figurative meaning upon a passage that\r\nis clearly literal. In the light of these facts we can see how very important\r\nit is for us to apply the golden rule of interpretation rigidly to every\r\npassage in the Word of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:-.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>III.  Studying\r\nObscure Passages In The Light Of Related Texts <br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Frequently one comes\r\nacross a statement which is made with little detail. It is therefore difficult\r\nto study it simply in the light of its context. Whenever we come to such a\r\npassage as this, it becomes necessary for us to lay such a text beside a\r\nrelated one about which there can be no doubt, and concerning which there are\r\nfull details. But we must be absolutely certain that the passage from which we\r\nhope to get light on the obscure one is dealing with the same subject and is\r\nrelevant. False identification always brings confusion.<br>\r\n<br>\r\nAs an illustration of this principle, let us look at Psalm 2. In the first\r\nthree verses we read of an international, atheistic, anti-Christian,\r\nreligio-political convention, that meets for the purpose of putting the\r\nreligion of Jehovah, the God of Israel, and His Messiah, the Christ, under the\r\nban. That these verses foretell such a conference is evident from the fact that\r\nthe delegates are the kings of the earth and the rulers. That it is an\r\natheistic convention is evident from the fact that it is called together for\r\nthe purpose of taking action against God. That it is an anti-Semitic congress\r\nis reflected in the fact that it is against Jehovah, the God who revealed\r\nHimself to Israel. That it is an anti-Christian gathering is also evident from\r\nthe fact that action is taken against God's Anointed, God's Messiah, the\r\nChrist. That it is a religious convention is seen from the fact that it meets\r\nfor the purpose of deciding whether or not the religion set forth in the Old\r\nTestament and that in the New is to be tolerated. That it is a political\r\nassembly is seen from the fact that politicians, the rulers and kings of the\r\nearth, are the delegates. Having learned that this passage foretells such a\r\nconvention, we must if possible learn when it will occur. In vain we look at\r\nPsalm 2.<br>\r\n<br>\r\nSome call our attention to the fact that the first two verses of this psalm are\r\nquoted in Acts 4:25,26 and are applied to the action Herod, Pontius Pilate, the\r\nJewish Sanhedrin, and the people of Israel took against <span style='color:\r\nblack'>Christ<\/span>. What these did against God is only a partial, limited,\r\nincomplete fulfillment of the prediction. Since such a gathering has never been\r\ncalled, and since the Word of God can never be broken, we may be certain that\r\nif will yet be convened in the future. When a person studies Daniel 9:36ff, he\r\nwill see that the willful king spoken of in this passage takes drastic action\r\nagainst all religion and puts forth his own type of divine service and imposes\r\nit upon humanity. This action he will take in the middle of the Tribulation,\r\nfor there will be only three and one-half more years of it to run until it is\r\nfinished. Thus when Psalm 2:1-3 is studied in connection with Daniel\r\n11:36-12:13, the impression is immediately made that in all probability David\r\nin Psalm 2 was talking about the action that the willful king, the world\r\ndictator, will take in the middle of the Tribulation. When we pursue our\r\nstudies a little further and investigate the teaching of Revelation, chapter\r\n13, the profound conviction is made upon the mind that without doubt David in\r\nPsalm 2 was speaking of the events of Revelation, chapter 13. In this passage\r\nwe read of a great beast who is none other than the Antichrist, and of the\r\nunparalleled role which he will play in world affairs. He forbids the nations\r\nof the world to worship any gods, even the true God; but demands that they\r\nworship him alone. His assistant, the second beast of this chapter, issues a\r\ndecree that all shall take the mark of the beast upon their foreheads or their\r\nhands. These and other facts that are in Revelation, chapter 13, lead one to\r\nbelieve that the action of Psalm 2 is to be located in the middle of the\r\nTribulation. Thus we interpret Psalm 2 in the light of a related passage,\r\nRevelation, chapter 13, which gives full details.<br>\r\n<br>\r\nThat part of our rule which we have under consideration says that we should\r\nstudy an obscure passage in the light of related ones and axiomatic and\r\nfundamental truths. God is the author of all axiomatic principles. We may be\r\ncertain that whatever utterances are found in the Word are to be interpreted in\r\nthe light of these axiomatic and fundamental truths. Usually there are related\r\npassages from which we can get light on obscure texts. But we can always be\r\ncertain that no statement of Scripture sets aside axiomatic and fundamental principles.\r\nHence we shall interpret all Scripture in the light of these axioms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>IV.  Applying The\r\nGolden Rule Of Interpretation <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Having looked at the various parts of our\r\nrule, we are now in a position to apply it and see what results we have. Let us\r\ntake the controverted passage of Isaiah 7:14: &quot;Therefore <span\r\nstyle='color:black'>God <\/span>himself will give you a sign: behold, a virgin\r\nshall conceive, and bear a son, and shall call his name Immanuel.&quot; The\r\nrevelation found in Isaiah, chapter 7, was occasioned by an alliance formed by\r\nthe king of Israel with the king of Syria to come against Jerusalem, to\r\ndethrone Ahaz, and to set up an appointee of the two kings. This report brought\r\nnothing but consternation to the inhabitants of Jerusalem. The young king,\r\nAhaz, began to inspect the water system, a vital factor in time of war and\r\nsiege. To him God sent the Prophet Isaiah in order that he might strengthen his\r\nfaith by giving a message from the Almighty. Ahaz, who had already initiated\r\nnegotiations with the king of Assyria, to come to his assistance, did not wish\r\nto give up his ideas and plans. At the revelation of God Isaiah offered to\r\nperform a miracle either in the heavens above or in the depths, sea, beneath,\r\naccording as the king wished. Hence the word rendered sign means either a\r\nmiracle<i>,<\/i> something wrought by supernatural power, or an ordinary fact or\r\nevent to which an arbitrary meaning might be attached. Since it has these two\r\nconnotations, the context in which this word appears must be consulted to\r\ndetermine what is its exact meaning in such a case. It is clear that Isaiah\r\nmeant by <i>sign<\/i> a miracle, for he offered to perform this sign either in\r\nthe heavens above or in the sea beneath. This offer shows clearly what Isaiah\r\nmeant by the word, sign\u2014an act, the result of supernatural power.<br>\r\n<br>\r\nAhaz did not wish his faith to be strengthened because he did not wish to give\r\nup his plans and purposes. He therefore spurned the offer by a pious,\r\nhypocritical dodge. When he assumed this attitude, the prophet turned from such\r\nan impious one as he and addressed the house of David, saying, &quot;Is it a\r\nsmall thing for you [the Hebrew word is in the plural number] to weary men, that\r\nye will weary my God also?&quot; which passage shows that the prophet was no\r\nlonger talking to Ahaz as an individual, but to the royal house of David. Since\r\nthe prophet was looking out into the future, we must conclude that he had not\r\nonly the royal house of David then living in mind, but also those who would\r\nlive in the future. To the regal house therefore he promised to give a sign,\r\nwhich is expressed in the verse, quoted above.<br>\r\n<br>\r\nThe birth of this child is miraculous. This conclusion we cannot avoid since,\r\nin the mention of the word, sign, to Ahaz, the prophet gave it a supernatural\r\nconnotation. When Ahaz refused to ask <span style='color:black'>God <\/span>to\r\nperform such a sign, the prophet was led to promise to the house of David that\r\nGod would perform a sign in a sense similar to its meaning when he employed it\r\nthe first time. Then he told us of what this supernatural sign would consist,\r\nnamely, that <i>the<\/i> virgin &quot;shall conceive, and bear a son, and shall\r\ncall his name Immanuel,&quot; which means. <i>God with us.<\/i> It is clear from\r\nthe prophet's language that he was thinking of miraculous conception and virgin\r\nbirth of the child who is promised to the house of David.<br>\r\n<br>\r\nBut there are those who say that the word rendered by the English term <i>virgin<\/i>\r\nmeans <i>a young, married woman.<\/i> This word occurs seven times in the Hebrew\r\nScriptures. An examination of the other six occurrences in the light of their\r\ncontexts leads unmistakably to the conviction that the word here used indicates\r\nan unmarried woman of marriageable age. (I have discussed this question fully\r\nin my volume, <i>Messiah: His Nature and Person.)<\/i> There are two occurrences\r\nof musical notations in the Psalms which may be our same word modified and with\r\na different connotation. But they have no bearing upon the issue now under\r\ndiscussion. Thus a thorough understanding of the word here rendered\r\n&quot;virgin&quot; makes the profound conviction upon the mind of the truth\r\nseeker that Isaiah promised the house of David that there would be miraculously\r\nconceived and born of a virgin one who would be recognized as God in human\r\nform. Hence His name would be called, according to Isaiah, Immanuel\u2014<i>God with\r\nus,<\/i> or, <i>God is with us.<br>\r\n<\/i><br>\r\nThe facts of this chapter through verse 14 demand this interpretation. By no\r\nsleight-of-hand tricks or mental gymnastics can any other meaning logically be\r\nforced upon this passage. We must accept it as a promise of the virgin birth of\r\nKing Messiah.<br>\r\n<br>\r\nBut, in verses 15-17, we read of another child, whose birth was to be out in\r\nthe immediate future from the time of the prophet's speaking this prediction.\r\nThis fact is seen by the statement that this child would be eating butter and\r\nhoney, when he was old enough to know to refuse the evil and to choose the\r\ngood. Moreover, before the child &quot;shall know to refuse the evil, and\r\nchoose the good,&quot; the land of the kingdoms of Israel and of Syria would be\r\ndevastated. We know from contemporary history, asit has been recovered from the\r\nmonuments of the Assyrian monarchs, that, beginning about 734B.C., Syria was\r\nlaid waste, and that, by 719 B.C., the kingdom of Israel likewise was\r\noverthrown and trodden down. Since these lands were to be devastated before the\r\nchild would know to choose the good and refuse the evil, and since we know when\r\nthose lands were overrun, we know that in verses 15-17 the prophet was talking\r\nabout a child that would be born in his day. Some have thought that this child\r\nwas that of the prophet himself, for in 8:1-4 Isaiah tells about the birth of\r\nhis son, Maher-shalal-hash-baz.<br>\r\n<br>\r\nIf we are to let the record give forth its message just as written, we cannot\r\navoid the conclusion that there are two children mentioned in these verses. The\r\nevidence is very plain and positive to this effect, but the description of the\r\none is blended with that of the other. But such a method of revelation is not\r\nstrange to the one who is familiar with the Old Testament predictions.\r\nFrequently we see that two events, separated by a long period of time, are\r\nmentioned together. As an illustration of this, see Zechariah 9:9,10:\r\n&quot;Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem:\r\nbehold, thy king cometh unto thee; he is just, and having salvation; lowly, and\r\nriding upon an ass, even upon the foal of an ass. 10 And I will cut off the\r\nchariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be\r\ncut off; and he shall speak peace unto the nations: and his dominion shall be\r\nfrom sea to sea, and from the River to the ends of the earth.&quot; An\r\nexamination of verse 9 show that the prophet was speaking of the first coming\r\nof the Messiah. A study of verse 10 shows unmistakably that in it Zechariah was\r\nspeaking of the second coming of Christ. Thus between verses 9 and 10 intervenes\r\nthe entire Christian Dispensation. Nevertheless, there is no indication of this\r\nseparating period. A blending of descriptions regarding two other widely\r\nseparated events may be seen again in such a passage as Jeremiah 29:9,10 which\r\nspeaks of the restoration of the Jews from Babylonian captivity, and which was\r\nfulfilled by Zerubbabel and Joshua, who brought back the captives to the Holy\r\nLand. Jeremiah 29:11-14 gives a prediction of Israel's world-wide regathering\r\nin the time of the end. Thus between verses 10 and 11 intervenes the period\r\nbetween Israel's restoration from Babylon and her final restoration in the end\r\ntime. The principle of blending such widely-removed events and presenting them\r\nas one picture is known as the law of double reference and might be illustrated\r\nby the stereopticon lantern that gives the dissolving effect. This machine\r\nthrows one picture upon the screen. As the audience looks at it, the picture\r\nbegins to fade. At the same time the dim outlines of another picture begin to\r\nappear. By the time the first one has disappeared, the second one is in full\r\nview. This is a perfect illustration of the law of double reference. When we\r\nrecognize this fact and read Isaiah, chapter 7, with a knowledge of this\r\nprinciple and allow the words to deliver their message to us unmodified by\r\nhuman opinion, we come to the conclusion that two different children are\r\nmentioned in the passage, and that they are real children. The first one\r\nmentioned is the virgin-born Messiah, the Saviour of the world: the second one\r\nwas a child who was born in the immediate future from the standpoint of the\r\nprophet. Thus we get a clear picture of the prophecy when we apply the golden\r\nrule of interpretation and recognize the law of double reference, which\r\nprinciple will be studied later in this series of articles.<br>\r\n<br>\r\nFrom all that has been said it is clear that the golden rule of interpretation\r\nis one of the most important principles governing us in our interpretation of\r\nthe Scriptures. If we follow this rule, we shall not go very far wrong: it we\r\nfail to follow it, we shall never go right.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nHAVING STUDIED the first step in interpretation, the second step in\r\ninterpretation, and the golden rule of interpretation we are now ready for the\r\nfourth principle of interpretation, which may be properly designated as: <i>The\r\nlaw of first mention.<\/i> Those who have followed the series thus far can see\r\nthat this is the next step logically to take in this most important line of\r\nthought.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I. The\r\nSimple Preceding The Complex<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Life and\r\nexperience teach us that the only proper way to study or investigate anything\r\nis to begin with the simple and go to the complex; to start with the\r\nfundamental, basic principle and then to develop the subject in its\r\ncomplexities. A glance at the history of the development of anything shows that\r\neverything which we have now in our modern life sprang from something in the\r\nvery simplest form. For example, consider the steam engine. From our standpoint\r\nthe first one invented was the very embodiment of simplicity, with practically\r\nno controlling gadgets. As this most useful invention was developed, more\r\ndevices were invented that tended to increase the efficiency of the engine.\r\nToday the modern locomotive is complexity almost to the nth degree. In the\r\nSmithsonian Institute at Washington we have some of the very earliest models of\r\nthe airplane. A glance at them and a comparison of them with present-day modern\r\nplanes reveals the fact that the first machines were simplicity itself in\r\ncomparison with the models of today.<br>\r\n<br>\r\nThe growth and development of ideas and doctrines might be illustrated by some\r\nsimple word. An examination of a lexicon or a dictionary shows the root,\r\nfundamental meaning of the words. Throughout the history of a term it has\r\nincreased its meaning and has changed certain shades of ideas. Yet the basic,\r\noriginal fundamental thought is seldom ever lost. The fact is that this\r\nfundamental concept usually controls or is dominant in coloring every shade of\r\nidea expressed by a term in its current usage. This may be verified by looking\r\nat various words in an unabridged dictionary.<br>\r\n<br>\r\nFrom the facts just stated, we can see the importance of studying the simplest\r\nform of a machine and of the subsequent models in order to understand the very\r\nlatest one. The same thing is true with reference to words of all languages.\r\nThis same fundamental idea is also applicable to the study of doctrine. In\r\norder for anyone to understand the fundamentals of Christianity as revealed in\r\nthe New Testament, it becomes necessary for him to understand the principle\r\nthat is designated as <i>the law of first mention.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.          The\r\nMeaning Of The Law Of First Mention<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof first mention may be said to be <b>the principle that requires one to go to\r\nthat portion of the Scriptures where a doctrine is mentioned for the first time\r\nand to study the first occurrence of the same in order to get the fundamental\r\ninherent meaning of that doctrine.<\/b> When we thus see the first appearance,\r\nwhich is usually in the simplest form, we can then examine the doctrine in\r\nother portions of the Word that were given later. We shall see that the fundamental\r\nconcept in the first occurrence remains dominant as a rule, and colors all\r\nlater additions to that doctrine. In view of this fact, it becomes imperative\r\nthat we understand the law of first mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>III.        An\r\nExamination Of Various Examples<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The book\r\nof Genesis has Properly been called the &quot;seed-plot&quot; of the Bible. The\r\nword, Genesis, comes from the Greek expression which in its verbal form means <i>to\r\nbegin,<\/i> or, <i>to come into existence.<\/i> This first book of the revelation\r\nof God is properly called, therefore, &nbsp;&quot;the book of beginnings.&quot;\r\nAccording to its name and its position in the canon, one naturally expects an\r\naccount of the beginnings of things. When anyone studies it, he is not\r\ndisappointed. In this short exposition I wish to call attention to seven fundamental\r\ndoctrines that are found in this &quot;Book of Beginnings.&quot; The basic\r\nconcept that is here presented is enlarged upon and enriched by later\r\nstatements and discussions of the same facts or principles.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A.     The\r\nCreation of the Universe<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The account\r\nof the beginning of the universe, the disaster which overtook the primitive\r\nearth, and the reconstruction and the repairing of this damage, together with\r\nthe beginning of the present human race, are set forth in Genesis 1:1-2:3. This\r\npassage gives us, in panoramic form, a clear-cut definite idea of the past and\r\npoints to things future from the standpoint of &quot;the days of\r\nreconstruction.&quot; In the first verse, &quot;In the beginning God created\r\nthe heavens and the earth,&quot; we see that portion of eternity which\r\nantedated time and the creation of the material universe. But in the second\r\nverse we see that a cataclysmic catastrophe wrecked the earth and reduced it to\r\na chaotic condition. Nothing, however is said with reference to the damage\r\nwrought throughout the rest of the material universe. There are, however,\r\nlittle hints here and there in later passages of the Scripture that throw some\r\nlight upon this question.<br>\r\n<br>\r\nThere were six days of reconstruction, during which God was engaged in\r\nrepairing, to a certain extent, the damage that had been wrought. It was\r\nimpossible for Him, under His moral government, to restore the primitive,\r\nsinless order. He therefore repaired the wreckage that was necessary in order\r\nthat He might create man in His own image, to whom He would give authority and\r\ndominion over the entire earth and all of its denizens. But man, as we shall\r\nlearn later, forfeited his right and authority to dominion over the world.\r\nKnowing God as we do, we may be certain that He would not be thwarted in His\r\nplans and purposes by any of the machinations of Satan and of his wicked\r\npurposes. In keeping with this general thought, we see that Psalm 8 takes up\r\nthis very idea and shows that God will restore to man his forfeited authority,\r\nand that He will do that by paying man a special visit. Psalm 8 looks out,\r\ntherefore, into the future, is quoted in Hebrews, chapter 2, and is applied to\r\nthe great Kingdom Age of the future. Thus when we grip all of these facts, we\r\ncan see that eternity past and time\u2014the period during which the present\r\nmaterial universe is in existence\u2014are presented in Genesis 1:1-2:3, together\r\nwith the eighth psalm and Hebrews, chapter 2, which are the outgrowth of the\r\nGenesis original. Thus these passages give us in general the outline of the\r\ndevelopments of the Almighty's plans from eternity in the past out to the end\r\nof the Millennial Age. Everything else that is mentioned in the Scriptures fits\r\ninto this general picture. Without this plan of the ages, one is unable to\r\nlocate and to pigeonhole, figuratively speaking, events that are referred to in\r\nthe subsequent writings of the Scriptures. In view of the facts just mentioned,\r\none can see that it is of the utmost importance that we study carefully and\r\nmicroscopically the first account of the creation of the heavens and the earth,\r\nof the primitive disaster which wrecked the earth, of God's repairing the\r\ndamage wrought, and His creating man upon it. Man, as we shall see, is an\r\nimmortal spirit, who lives on after his earthly life has passed. He is destined\r\nto live somewhere throughout all eternity. Thus there is laid in this first\r\nportion of the Scriptures the fundamental outline of eternity past, of time,\r\nand of eternity throughout the ages of the ages which follow the great\r\nMillennial Era.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>B.     The\r\nCreation of Man<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>We are\r\ntold that, on the first day, God created the fishes of the sea and the great\r\nsea monsters and the fowls of the air. On the sixth day He created the land\r\nanimals, that were docile, and that lived in peace with the others.<br>\r\n<br>\r\nBut, before Godfinished His creative activity, there was a conference held by\r\nthe Godhead, in which the three personalities constituting the one true God\r\nparticipated: God the Father, God the Son, and God the Holy Spirit. They\r\ndecided to make man in their own image and in their likeness. No such\r\nconference as this was held, so far as the Scriptures are concerned, in regard\r\nto the making of the beasts of the field or the monsters of the sea. In this\r\nconference a decision was reached to make man in the image of God. There are\r\nthe three personalities of the Godhead, and yet they all have the same image.\r\nThey are therefore of the same nature, substance, and essence. To see one is to\r\nsee the other. To deal with one is to deal with the other. Though they are three\r\npersonalities, they are one in a different sense. Thus there is reflected in\r\nthe account of the creation of man the plurality and the unity of the Godhead\r\nand of man's being patterned after the Holy Trinity.<br>\r\n<br>\r\nGod gave to the animals their natural or physical life with very limited\r\nintelligence\u2014when compared with man. The animals have never given any evidence\r\nof development throughout the centuries. The first nest that a bird makes is\r\njust as good as the last one that it makes. The species has not improved in its\r\narchitecture. What is said of the birds may be said correctly of all animals.\r\nThe beaver, for instance, does things by instinct and not by reason, logic, and\r\nprogress.<br>\r\n<br>\r\nGod made man's body out of the dust of the earth and breathed into his nostrils\r\n&quot;the breath of lives&quot; and he became a living soul, &quot;an immortal\r\nspirit.&quot; That which was imparted to him and made to dwell within him is\r\ncalled &quot;a living soul&quot; or &quot;immortal spirit.&quot; Nothing like\r\nthis was given to the beasts of the field. It is this immortal spirit that\r\ndifferentiates him, therefore, from the animal kingdom. This superiority of man\r\nover the beast is reflected in the fact that God authorized man to add the\r\nflesh of animals to his diet, whereas He forbade man to kill his fellow-being\r\n(Gen. 9:1ff). The fact that man may take those animals that are good for food,\r\nkill them, and eat them shows that the animals do not have an immortal spirit.\r\nBut the prohibition against one man's killing another proves that man is on a\r\nmuch higher level than that of the animal. That which makes man superior to the\r\nanimal is, as we have already seen, God's breathing into man's nostrils the\r\nbreath of lives and his becoming an immortal spirit.<br>\r\n<br>\r\nThe account of God's creating man thus in this manner, as we see in Genesis,\r\nchapters 1 and 2, emphasizes the importance of our studying the first account\r\nthat we have of man in the Holy Writings. All that we learn of man as to his\r\nconstitution and of the place which he has in the plan of God fits into this\r\noriginal conception. Thus the basic teachings found in these original passages\r\nare essential to our understanding other references to him and to his future.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>C.     The\r\nDoctrine of Sin<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When God\r\nplaced man in the Garden of Eden, He gave him the privilege of eating of the\r\nfruit of all the trees therein, with the exception of the fruit of the tree of\r\nknowledge of good and evil. Concerning it God said: &quot;The day that thou\r\neatest thereof, dying thou shalt surely die&quot; (Gen. 2:17, lit. trans.). In\r\nGenesis, chapter 3, we see that man disobeyed Godand partook of the fruit of\r\nthis forbidden tree. When he did this, he had a new experience, one that he had\r\nnot anticipated. For the first time he and his wife had the sense of shame in\r\nthe presence of each other and in the presence of God who came visiting them on\r\ndifferent occasions. Thus when Godmade His first visit to them after they had\r\nsinned, they tried to cover their nakedness with robes of fig leaves. They also\r\nhid, or attempted to hide, from His presence.<br>\r\n<br>\r\nWhen Godcame and talked with them, He told them that the curse had fallen upon\r\nthem and upon the earth. As a result of this disobedience there would be\r\nsickness and disease, which ultimately would result in death. The earth would\r\nbring forth thorns and thistles. Man would have to wrench his daily food from\r\nthe earth in the sweat of his face. All of these facts indicate that some great\r\nchange came over the world and the sphere of the human family, when man\r\ndisobeyed the one and only prohibition that God placed upon him. This which\r\nentered the world had changed his nature as well as had affected the earth.\r\nThis fundamental conception of sin lies engraven upon the account of the first\r\nmention of disobedience in the Word of God.<br>\r\n<br>\r\nAs we study the Word, this conception will appear throughout the Scriptures.\r\nNew shades of ideas will be added to it. The classic passage, however, which\r\ngoes into a detailed account of the nature of sin is Romans, chapter 7. In this\r\npassage the Apostle in a figure transferred to himself the case of man in\r\ngeneral. What a person in his sober moments desires to do, he is unable to\r\ncarry to completion. What he does not want to do, he very often does. Paul\r\ndeclares that, if such is anyone's experience, it is not he who does it, but\r\nsin &quot;which dwelleth in me&quot; (Rom. 7:17). From this statement we see\r\nthat sin in the scriptural sense of the term is basically an evil, wicked force\r\nwhich drives man to do things that he knows he should not, and which prevents\r\nhis doing those things that his better nature dictates to him to do. The information\r\ntherefore which we get when we first read about the entrance of sin into the\r\nworld is basic to our understanding of the sin doctrine as it is set forth in\r\nthis fullest statement concerning it in Romans, chapter 7.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>D.     Sacrifices<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When man\r\nfirst disobeyed God and tried to cover his nakedness with fig leaves, God gave\r\nhim a covering made from the skins of animals: &quot;And Jehovah God made for\r\nAdam and for his wife coats of skin, and clothed them&quot; (Gen. 3:21).\r\nInstantly one asks, <i>From what source were those skins derived?<\/i> There can\r\nbe but one answer which is that God slew animals, took their skins, and made\r\nclothing out of them for His disobedient children. Why the skins of animals?\r\nWhy did He not make clothing out of something else besides the skins of\r\nanimals? This is a legitimate question. It is not answered in this account. But\r\nwhen anyone turns to the fourth chapter of Genesis and reads the account of\r\nCain and Abel's bringing offerings to God, and when he studies this historical\r\naccount carefully, he arrives at a very definite conclusion with reference to\r\nthis subject. Abel, as we learn, by faith brought of his flocks sacrifices\r\nwhich he made to God, to atone for sin. Cain, his brother, substituting his\r\nwisdom for that of God and his desires for the commandments of God, brought of\r\nthe fruit of the field an offering to God.<br>\r\n<br>\r\nGod, we are told, &quot;had respect unto Abel and to his offering,&quot;\r\nbecause he did it by faith. Evidently God had instructed him just what type of\r\nsacrifice to bring and the spirit in which it should be done. We cannot avoid\r\nthis conclusion when we read Hebrews, chapter 11, and find there that Abel by\r\nfaith brought his sacrifice. The fact that God rejected the vegetable sacrifice\r\nwhich Cain brought shows that his offering was not acceptable. He did not do it\r\nby faith. He failed to follow God\u2019s instructions but instead substituted his\r\nown wisdom and ideas for those of God. Thus in this case we see that the\r\nfundamental idea of sacrifice is that of meeting the demands of a holy and\r\nrighteous God. Thus there is a very close connection between the animal sacrifices\r\nand man's being acceptable in the sight of his Maker.<br>\r\n<br>\r\nThus we see from these first intimations concerning sacrifices the fundamental\r\nconception underlying such offerings. This conception is enlarged and enriched\r\nby later revelations which show that the animal sacrifices under the Mosaic\r\neconomy were simply typical of the real sacrifice made by Christ nineteen\r\nhundred years ago on Calvary's cross. Thus the original idea of sacrifice runs\r\nthrough all the instructions and the teachings concerning sacrifices that are\r\nfound in the Book.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>E.     Biblical\r\nChronology<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Throughout\r\nthe Old Testament there are hundreds upon hundreds of dates here and there in\r\nthe Scriptures. God is careful to give the age of various ones of His servants.\r\nThis is seen by looking at Genesis, chapters 5 and 11. In various portions of\r\nGenesis we are given data concerning the year of the birth of a certain one,\r\nhow old this one was at a given crisis in his life, and when he died. In the\r\nBooks of Exodus, Numbers, and Deuteronomy, we have quite a bit of chronological\r\ndata. In the Book of Joshua there are a few passages that bear upon this\r\nsubject. The Book of Judges has much chronological data. In the historical\r\nBooks of Samuel, Kings, and Chronicles we have hundreds of dates given. In the Books\r\nof the prophets many of their oracles are dated. Since God has given so much\r\ndata of this type, evidently it plays a very important part in His revelation.<br>\r\n<br>\r\nBut the questions come, <i>How are we to understand this chronological data?\r\nWhat does <\/i>God <i>mean by a year? What does He mean by a hundred and thirty\r\nyears? Or nine hundred and sixty-nine years? <\/i>In other words, are the months\r\nand years mentioned in the Scriptures the same as the months and years of our\r\ncalendar? In Genesis, chapter 5, we have the first chronological tables in\r\nconnection with the genealogies of the theocratic line. We are told of the\r\ncreation of Adam; then we are given his age when his first son was born.\r\nUsually we are told that he had other sons and daughters. Finally, we are\r\ninformed that he died at a certain age. If a person will take his pencil and\r\npaper and put down the figures that are given here, he will see how God wrote\r\nchronology. He will see that Noah was born in the year 1056 A.H., (that is, in\r\nthe year of man). The chronology is counted from the creation of Adam and is\r\nreckoned as the centuries passed. This system of chronology is different from\r\nthe B.C. dates with which most of us are familiar. Thus in this study of the\r\nfifth chapter of Genesis we learn how God writes history and the importance\r\nthat He attaches to chronology.<br>\r\n<br>\r\nLet me say in this connection that the chronological system set forth in the\r\nOld Testament is to the history found therein just what our skeletons are to\r\nour bodies. If by some kind of electrical or chemical process our skeletons\r\ncould be removed from our bodies without injuring our vital organs, we would\r\ninstantly fall down in just a mass of flesh. Of course we could not survive\r\nunder such conditions. We are able to stand erect and to perform our duties only\r\nbecause we have skeletons that enable us to stand erect. What our skeletons are\r\nto our bodies, therefore, the chronological system of the Old Testament is to\r\nit. The Old Testament is not a jumble of facts to me since I have studied\r\nchronology. It is a living organism, vibrating with life and power. (I have\r\ndiscussed practically every date in the Old Testament in the fourth volume of\r\nmy &quot;Messianic Series,&quot; <i>MESSIAH: His First Coming Scheduled<\/i>.)<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>F.     The\r\nJudgment of the Wrath of God<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis, chapters 6-8, we have an account of the causes of the Flood judgment\r\nand the Flood itself. This shows us how God thought concerning sin and how He\r\npunished it on a world-wide scale. Of course, circumstances alter cases. From\r\nthe account of the Flood, we see that man can continue in sin and go so very\r\nfar that God must intervene and deal drastically with all concerned. What the\r\nworld needs today is to learn these basic truths that are found in the records\r\nof the first instances of man's disobedience to the divine will. Then, as a\r\nperson studies the Word more and more, he will see how God must deal with sin\r\non a world-wide scale yet in the future. Thus the Flood judgment lays down the\r\nfundamental principles of God's dealing with sin on an international scale.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>G.     The\r\nRainbow Covenant<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis 9:1-16 we have an account of God's entering into covenant relationship\r\nwith all humanity. This covenant was made when Noah came forth out of the ark\r\nand sacrificed to God. There are four conditions that were imposed upon the\r\nrace in this covenant. The sign of this compact is the rainbow. It is called\r\n&quot;the everlasting covenant.&quot; Whenever, therefore, anyone sees the\r\nrainbow in the sky, he should recall that it is a reminder that God entered\r\ninto a covenant with all humanity. It is a reminder that God is looking on the\r\nworld and is going to hold it responsible for carrying out those four\r\nconditions that are stipulated in the covenant. In Isaiah, chapter 24, we have\r\na prophecy concerning the judgment of the great Tribulation and of the terrible\r\ndestruction of life and property that will result from these judgments. In\r\nIsaiah 24:5 we are told that they will come upon the world because the\r\ninhabitants thereof &quot;have transgressed the laws, violated the statutes,\r\nbroken the everlasting covenant.&quot; The mention of this everlasting covenant\r\nwhich men will have broken, and which disobedience will bring on the\r\nTribulation, instantly suggests the original covenant and the rainbow, the\r\nsymbol of the same. Thus we can see immediately why it is that God will be just\r\nin punishing the world as He will in the Tribulation.<br>\r\n<br>\r\nIn the fourth chapter of the Book of Revelation we catch a vision of God's\r\nthrone. Encircling it is a rainbow. What is the significance of this unusual\r\nsight? When a person remembers the law of first mention and looks back to\r\nGenesis 9:1-16, he will see why the rainbow appears above the throne of God in\r\nthe fourth chapter of Revelation. God will bring His judgments upon the world\r\nduring the Tribulation mainly because of the people's having violated the\r\neverlasting covenant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>H.     Beginnings\r\nof Hebrew History<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 12:1-3 we have the\r\naccount of God's entering into a covenant with Abraham. In this He laid down\r\nHis plans for blessing the entire world. This passage is the cornerstone of all\r\nprophecy. God chose Abraham and his seed to be the channel through which He\r\nwill bless the world. He has given us His revelation through the descendants of\r\nAbraham, but they have not yielded to Him and allowed Him to do for the world\r\nthat which He longs to accomplish for fallen humanity. But He will yet use His\r\ndisobedient ancient people in bringing a blessing to the entire world.<br>\r\n<br>\r\nWhen God divided the peoples and separated them at Babel, He did so with\r\nreference to the children of Israel. This is seen in Deuteronomy 32:8,9.\r\nThroughout the Bible we have the history of Israel written. We see mention of\r\nother nations only as they came in touch with the Chosen People. Thus Israel is\r\nrightly called the &quot;hub&quot; of the nations. Thus the fundamental principles\r\nof God's dealing with Israel, are set forth in the first passage dealing with\r\nthat people as a whole. Everything subsequent to that passage is given with\r\nreference to the original one.<br>\r\n<br>\r\nThe field in which the law of first mention operates is wide indeed. It is a\r\nvery important law. If a person wishes to understand the revelation of God, he\r\nmust study the Book of Genesis, which lays down the fundamentals that are\r\ndeveloped and set forth in the rest of the Scriptures. There are, however,\r\ncertain themes that are mentioned later on in the Scriptures for the first\r\ntime. Thus the first mention of them gives the fundamental conception of such\r\nteachings. That the law of first mention, therefore, is of greatest importance\r\nto the Bible student can be readily seen from this brief study.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE NEXT PRINCIPLE for investigation in our study of Hermeneutics is what is\r\ntermed the law of double reference. We are now in a position to study this most\r\nimportant rule, which is found through the prophetic portion of the Word. We\r\nhave seen that the basic rule of all interpretation is what is properly called\r\nthe golden rule of interpretation, which insists upon our taking every word at\r\nits primary, ordinary, usual, literal meaning, unless the facts of the\r\nimmediate context, studied in the light of related passages, demand a departure\r\nfrom the literal, ordinary meaning and require that we understand a passage as\r\nfigurative or metaphorical. When we have mastered this rule until we can apply\r\nit unconsciously to our Bible study, and when we have made a note of the fact\r\nthat we must recognize the law of first mention, we are then in a position to\r\nstudy the law of double reference.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof double reference is based upon one of the fundamental laws of psychology: <b>the\r\nprinciple of the association of similar or related ideas.<\/b> Similarities\r\nalways suggest comparisons. Thus the prophets constantly depicted that which\r\nwas as a rule in the immediate future or present. Since history repeats itself,\r\nas all admit, the prophets looked out into the future and saw similar\r\nsituations arising like those which were confronting them or immediately in the\r\nfuture. Thus the transition from describing that which was immediately before\r\nthem to that which was in the remote future was very easy, normal, and natural.<br>\r\n<br>\r\nThis principle has been illustrated by mountain scenery. I recall traveling\r\nthrough the western prairies of the province of Alberta and approaching the\r\nCanadian Rockies. In the distance, as our train was speeding along, I could see\r\nthe low-lying hills, as they rose from the plains. But towering above them in\r\nthe far distance, I could see larger and higher mountains. Upon reaching the\r\nsummit of the nearer mountains, or the foothills, I could see a long valley\r\nseparating this range from the higher and more massive ones still in the\r\ndistance. But as I was approaching the foothills, the valley separating the two\r\nranges was not visible. This little phenomenon, familiar to all peoples, may\r\nenable us to understand how it was that the prophets spoke of something in the\r\nimmediate future or present in their day and then blended this description with\r\na situation that would arise in the distant future.<br>\r\n<br>\r\nI may also emphasize this principle by calling attention to a stereopticon\r\nlantern that gives the dissolving effect. One picture is thrown upon a screen.\r\nThe audience sits, rapt with attention, enjoying the sight. Presently the\r\nmembers of the group notice that the scene is beginning to fade, or become dim.\r\nThen there presently appear the faint outlines of another picture. By the time\r\nthe first one has disappeared from the screen, the second one is in full view.\r\nSpeaking in terms, then, of the pictures of the stereopticon, I would say that\r\nthe prophets threw upon the screen the picture of the present or immediate\r\nfuture and then, when this picture began to fade, the dim outlines of another\r\nand more distant one began to be thrown before the gaze of the audience.\r\nFinally the first picture disappears entirely and the observer sees only the\r\nsecond one.<br>\r\n<br>\r\nThe student must be very careful in reaching the conclusion that the principle\r\nof double reference obtains in a given place. Every word of a description must\r\nbe taken at its primary, usual literal meaning, unless the facts studied in the\r\nlight of related passages indicates otherwise. In other words, we must believe\r\nthat the prophets were honest and capable of expressing themselves exactly as\r\nthey thought and as the truth was revealed to them. We are never justified in interpreting\r\na passage as an illustration of the law of double reference unless there are\r\nfacts that show positively that the speaker ceased to talk about the thing\r\nimmediately before him and began to describe something in the distant future.\r\nThe facts of the context alone are to guide one in this particular. When the\r\nstudent sees that the prophet went far beyond his own day and time and was\r\ndescribing a second scene but a different one, then and only then, must he call\r\nto his aid the principle of the law of double reference or a manifold\r\nfulfillment of prophecy. A careless observance of this rule will only lead to\r\nendless confusion and misunderstanding.<br>\r\n<br>\r\nWhen anyone is convinced that the facts in a passage indicate that the prophet\r\nwas following the principle of double reference and he interprets the passage\r\nupon that principle, he should by all means check his interpretation of the\r\nfacts by other passages which are plain and positive, and about which he cannot\r\nbe mistaken. Understanding these general principles, we are now in a position\r\nto examine certain passages of the Scriptures illustrative of these\r\nfundamentals.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.   Examination Of Examples Of The Law Of Double Reference<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The first example to which I wish\r\nto call attention is Psalm 16. I ask the reader to stop at this moment, return\r\nto this psalm, and read it very carefully. Everyone who does this will be well\r\nrepaid\u2014many-fold.<br>\r\n<br>\r\nIn the first seven verses David, the human author of this poem, used the\r\npersonal pronouns <i>I<\/i>, <i>me, my,<\/i> and <i>mine.<\/i> Everything that\r\nappears in these verses was literally true of David and of the experiences\r\nthrough which he passed. Thus if we follow the ordinary rules of\r\ninterpretation, we are to apply everything in these verses to the historic King\r\nDavid, the author of the poem.<br>\r\n<br>\r\nBut when we look at verses 8-11, we see that he still uses the personal\r\npronouns (I, me, my, and mine) of the first person. At the same time we know\r\nthat David did not enjoy the experiences that are mentioned here. To show that\r\nDavid was not speaking of his own experiences, I will quote these last four\r\nverses.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>8 I have set Jehovah always\r\nbefore me: Because he is at my right hand, I shall not be moved. <br>\r\n9 Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell\r\nin safety. <br>\r\n10 For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy\r\none to see corruption.<br>\r\n11 Thou wilt show me the path of life: In thy presence is fullness of Joy; In\r\nthy right hand there are pleasures for evermore (Ps. 16:8-11).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The historic David did not keep God\r\nalways before him. He got his eyes off Godand fell, sinning most miserably and\r\nwretchedly. One unconfessed sin called for another, and that one, still\r\nunconfessed, called for another. David was enmeshed in a series of moral lapses\r\nand sins. He certainly was moved. His heart was not always glad. Neither did\r\nhis soul rejoice; and his flesh was not always dwelling in safety. Moreover,\r\nwhen he died, he went to Sheol and, so far as the record goes, remained there.\r\nHis body was placed in the tomb and saw corruption\u2014that is, decomposition and\r\ndecay. When he went down into Sheol, God did not point out to him the path of\r\nlife and he did not come forth.<br>\r\n<br>\r\nBut the one of whom David actually speaks in these verses always had God before\r\nHim; He was never moved; He was never guilty of a moral lapse. His heart\r\nrejoiced in God, His soul was glad, and His flesh always dwelt in safety. God\r\nwas protecting Him. He died. His body was laid in the tomb. His spirit went to\r\nSheol. But, according to this prediction, He comes forth. His spirit re-enters\r\nthe body and He comes forth, bringing life and immortality to light\u2014showing\r\nthat there is a blessed life of immortality out beyond death. Everything,\r\ntherefore, in verses 8-16 shows that though David did speak thus, he was not\r\ndescribing his own experience.<br>\r\n<br>\r\nOf whom then, was he speaking? Being a prophet and knowing God had sworn with\r\nan oath that of the fruit of his loins he would raise one to sit upon his\r\nthrone, David spoke of the resurrection of the Messiah, his Greater Son. David\r\nwas a type of the Messiah, being an anointed one who sat upon the throne of\r\nJudah. It was natural for him, upon the principles set forth in the first part\r\nof this article, to speak of his own experiences and then to be carried by the\r\nSpirit of God into the future and to move in a circle of experiences that far\r\ntranscended any through which he passed. We therefore know that he was speaking\r\nof the Messiah in the latter part of the psalm. This psalm, therefore, is an\r\nillustration of the principle of double reference, or the manifold fulfillment\r\nof prophecy. See Acts, chapter two.<br>\r\n<br>\r\nLET us now look to Psalm 22 which was also written by David. In the first\r\ntwenty-one verses it is clear that David, though he began by speaking of some\r\npersonal experiences of his own, was describing those of the Messiah, who would\r\nbe crucified for the sins of the world. That verses 1-21 was a prediction of\r\nthe crucifixion of the Messiah has been held by all believing scholars in the\r\nChristian world throughout the present Dispensation. This portion of the psalm\r\nwas thus interpreted by the Apostles and the early church and has been accepted\r\nas the correct position throughout the Christian centuries. In the latter part\r\nof this first section, in verses 19-21, we see the silent Sufferer finally\r\nexpiring, gasping His last, yet with confidence that God would hear His cry and\r\ndeliver Him.<br>\r\n<br>\r\nIn verses 22-31, however, the scene has been changed. A great transformation\r\nhas taken place. There is a gap between verses 21 and 22. This break of thought\r\nis properly expressed by the translators of the American Standard Version in\r\nthat they left a break between those verses, that is, a space, indicating a gap\r\nin time and change of thought. In verses 22-31 we see this one come back to\r\nlife again. He is in the midst of the great assembly of the redeemed. He is\r\npraising Godfor what He has done for Him and through Him; and He it is who\r\ntakes the kingdom of the world into His own strong hands and accepts the\r\nreverence, worship, and filial obedience of all nations. He is the triumphant\r\nMessiah and Redeemer of the world.<br>\r\n<br>\r\nThus in the first twenty-one verses we see the Messiah as He makes the supreme\r\nsacrifice of laying down His life for His people at His first coming. In the\r\nsecond section we see Him, after He has made that sacrifice, and after He has\r\ncome forth from the other world and at His second coming, when He takes the\r\nworld into His own hands and establishes a world-wide reign of\r\nrighteousness\u2014which thing He will do at His second coming. Thus in this psalm\r\nwe see an illustration of the law of double reference.<br>\r\n<br>\r\nWE may turn to Psalm 40 and read the first ten verses. This hymn was written by\r\nthe human author, David, king of Israel. He uses the personal pronouns of the\r\nfirst person, I, me, my. Everything that is said in the first five verses was\r\ntrue of the historic King David. About this position there can be absolutely no\r\nquestion whatsoever.<br>\r\n<br>\r\nBut when we consider verses 6-10 we see that they go far beyond any experience\r\nthat David ever had. Because of the importance of these verses I wish to quote\r\nthem:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>6 Sacrifice and offering thou\r\nhast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering\r\nhast thou not required.<br>\r\n7 Then said I, Lo, I am come; In the roll of the book it is written of me:<br>\r\n8 I delight to do thy will, 0 my God; Yea, thy law is within my heart.<br>\r\n9 I have proclaimed glad tidings of righteousness in the great assembly; Lo, I\r\nwill not refrain my lips, 0 Jehovah, thou knowest.<br>\r\n10 I have not hid thy righteousness within my heart; I have declared thy\r\nfaithfulness and thy salvation;<br>\r\nI have not concealed thy loving kindness and thy truth from the great assembly\r\n(Ps. 40: 6-10).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nDavid could under no conditions say that God did not delight in sacrifices and\r\nofferings, &quot;burnt-offering and sin-offering,&quot; and that therefore he\r\nhad come to do the will of God in respect to these sacrifices. No mortal man\r\ncould claim this. Those sacrifices had a typical meaning, as everyone who knows\r\nthe Scriptures realizes. Here the author of the verses under consideration\r\ndeclares that these offerings are insufficient, do not do the will of God, and\r\ndo not meet the question of sin at all. They had their function to perform and\r\nwere used of God in performing this function. But here the writer or speaker of\r\nthese verses declares that He himself is able to do the will of God with\r\nreference to the sin question which those sacrifices could never accomplish.\r\nWhen we realize this, and when we realize the further truth that &quot;in the\r\nroll of the book it is written of me: I delight to do thy will, 0 my God; Yea,\r\nthy law is within my heart,&quot; we know that the one who is doing the\r\nspeaking here is none other than the Messiah of Israel, the Saviour of\r\nhumanity, Christ.<br>\r\n<br>\r\nThe facts of the first five verses demand that we understand them as referring\r\nto David. There is no negative evidence pointing in an opposite direction. But\r\nall of the evidence of verses 6-10 shows positively that, although David did\r\nuse the personal pronouns of the first person, he was not speaking of himself;\r\nbut, being a prophet of God and knowing the promises that God had made to him,\r\nhe spoke for his Greater Son, Christ. This passage, therefore, is an\r\nillustration of the principle of the law of double reference.<br>\r\n<br>\r\nLET us now turn to Isaiah, chapter 11, and read carefully the first ten verses.\r\nWhen we study the first two verses of this passage, we know that the prophet\r\nIsaiah was speaking of the Messiah and of His coming to the earth to redeem the\r\nworld, which verses were fulfilled at the first coming of Christ. All\r\nconservative scholars are agreed on this point.<br>\r\n<br>\r\nBut in verses 3-5 we see a prediction which will be fulfilled only when Christ returns\r\nin glory and power to judge the world. That you, dear reader, may see this I\r\nquote these verses: &quot;3 And his delight shall be in the fear of Jehovah;\r\nand he shall not judge after the sight of his eyes, neither decide after the\r\nhearing of his ears; 4 but with righteousness shall he judge the poor, and\r\ndecide with equity for the meek of the earth: and he shall smite the earth with\r\nthe rod of his mouth: and with the breath of his lips shall he slay the wicked.\r\n5 And righteousness shall be the girdle of his waist, and faithfulness the\r\ngirdle of his loins&quot; (Isa. 11:3-5).<br>\r\n<br>\r\nWhen our God was here the first time, He refused to become an arbiter in the\r\nsettling of an estate. He pronounced judgment upon no one in the sense of a\r\njudge who renders a legal decision. Because He is the Son of man, as we learn\r\nin John 5:26,27, God has committed all judgment to Him. He will play this role\r\nwhen He returns, which event will take place at the end of the Tribulation.<br>\r\n<br>\r\nThis prediction, dealing with Christ's judging the world at His second coming,\r\nis followed by one in verses 6-9 which deals with the lifting of the curse and\r\nwith the freeing of the animal creation from the bondage of the curse which\r\nfell upon all creation when man disobeyed God. The lifting of the curse we know\r\ndoes not occur until Christ returns. Then in verse 10 of this chapter we see a\r\nshort, glorious description of Jerusalem as it will be when our God reigns\r\nthere personally in glory.<br>\r\n<br>\r\nWhen we thus examine all of these verses, 1-10, we see that verses 1 and 2\r\nrefer to the first coming. Between verses 2 and 3 the entire Christian\r\nDispensation intervenes. It is passed over without a single reference to it.\r\nThen verses 3-10 apply to what will occur at the return of our God. In this\r\npassage, therefore, we have an application of the principle of double\r\nreference, the blending of two widely separated events by a long period of\r\ntime\u2014the two comings of the one Messiah, separated by the Christian\r\nDispensation.<br>\r\n<br>\r\nIn Jeremiah, chapter 29, we have a letter which the prophet, who was in\r\nJerusalem, wrote to the captives who went when Jehoiachin was carried by\r\nNebuchadnezzar to Babylon. The exiles were restive and were being stirred up by\r\nfalse prophets who declared that they would soon have the privilege of\r\nreturning to the land of their nativity in the very near future. In order to\r\ncounteract these false prophecies, Jeremiah wrote to the captives and declared\r\nthat they would have to remain there for seventy years. They were therefore to\r\nsettle down to a quiet, orderly life and to wait the time when God would bring\r\nthem back. This is set forth in Jeremiah 29:10,11 which I now quote: &quot;For\r\nthus saith Jehovah, After seventy years are accomplished for Babylon, I will\r\nvisit you, and perform my good word toward you, in causing you to return to\r\nthis place. 11 For I know the thoughts that I think toward you, saith Jehovah,\r\nthoughts of peace, and not of evil, to give you hope in your latter end.&quot;\r\nIn order for God to carry out His plan for Israel yet in the future, Jeremiah\r\nsaid that Godwould have to bring them back from exile at the end of the seventy\r\nyears, just as He had foretold in chapter 25 of this book.<br>\r\n<br>\r\nIn verses 12-14, however, we have a different prophecy which is as follows:\r\n&quot;And ye shall call upon me, and I will hearken unto you. 13 And ye shall\r\nseek me, and find me, when ye shall search for me with all your heart. 14 And I\r\nwill be found of you, saith Jehovah, and I will turn again your captivity, and\r\nI will gather you from all the nations, and from all the places whither I have\r\ndriven you, saith Jehovah; and I will bring you again unto the place whence I\r\ncaused you to be carried away captive.&quot; Here we see the promise that God\r\nwould turn Israel's captivity again and would gather them from all the nations\r\nand from all the places to which He had driven them and would bring them again\r\ninto their own land. This is a regathering and a restoration from a world-wide\r\ndispersion. Jeremiah promised this restoration when Israel seeks God with all\r\nof her heart and soul. This prophecy was not fulfilled at the end of the\r\nseventy years of the Babylonian captivity. There were approximately fifty\r\nthousand Jews who returned under Zerubbabel, Ezra, and Nehemiah. The bulk of\r\nthe captives remained in Babylon. But the restoration mentioned in verses 12-14\r\nis yet out in the future. It is the second restoration that God will accomplish\r\nfor Israel when He puts forth His hand to gather them from the places whither\r\nthey have been scattered, even from the four corners of the earth.<br>\r\n<br>\r\nIn view of these facts we see that the period from the first restoration after\r\nthe Exile to the final restoration of Israel to the land of the fathers is\r\npassed over between 11 and 12. Thus there is a blending of the two restorations\r\nin this one prediction. This passage therefore is an example of the law of\r\ndouble reference.<br>\r\n<br>\r\nThe prophets often resorted to this method of presenting their messages. It\r\nbecomes absolutely necessary that the student of prophecy master this principle\r\nof double or manifold fulfillment of prophecy, if he is to get a clear-cut\r\npicture of the messages of the prophets. To this end may Godbless this little\r\nexposition is my sincere longing and prayer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nCLOSELY ASSOCIATED with the law of double reference, the double or manifold\r\nfulfillment of prophecy, is the law of recurrence. In many passages of\r\nScripture where we have the law of double reference, we likewise find an\r\napplication of the law of recurrence. To many of those who are not familiar\r\nwith this principle, especially characteristic of the prophetic word, many\r\npassages of Scripture are just a jumble of words. The picture presented is one\r\nof confusion until this law or principle is recognized; then the picture is\r\nproperly focused and appears in its true perspective.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As the word, recurrence, indicates,\r\nwe may expect this principle of scriptural interpretation to involve <b>the\r\nrecord of an occurrence of an event and the repetition of the account. <\/b>A\r\nthing occurs and then, if it is repeated, it recurs. It is by repetition that\r\nwe learn things. We must have experience after experience in order to\r\nappreciate or to understand fully certain things. The adage that practice makes\r\nperfect is true. Advertisers realize the importance of this principle. An\r\nadvertisement inserted in a paper once is practically money lost. If it is\r\nrepeated at least three or four times, results begin to come. This is what\r\nadvertisers have told me, and I have tried and learned by experience that this\r\nis true. Godunderstands human psychology and knows that a thing must be\r\nrepeated time and time again in order to make the proper impression upon the\r\nhuman mind. It is therefore in accordance with this principle that Godhas\r\nadopted the principle of the law of recurrence.<br>\r\n<br>\r\nI might set forth this fundamental by calling attention to an artist who is\r\npainting the portrait of one who is posing for his likeness. After the artist\r\nhas properly arranged his lights and shades and after he has posed his subject\r\nto his liking, he can do in a very short time what he terms &quot;blocking out\r\nthe portrait.&quot; It is impossible for one to maintain the proper pose and\r\nthe correct attitude and expression of face for a long period of time. The\r\nartist, therefore, after he has posed a person properly, can very quickly\r\ntransfer the likeness to the canvas. But the mental strain upon the person\r\nposing cannot endure indefinitely. He therefore can maintain one pose only a\r\nvery short time. A second sitting is necessary. At this time the artist, after\r\nhaving posed his subject, will add new details that were not shown at the first\r\nsitting. He will likewise bring out more clearly certain features that he put\r\non the canvas at first. In somewhat the same way the prophets &quot;blocked out\r\nthe portrait&quot; at the first &quot;sitting.&quot; Then they went over the\r\nportrait at a subsequent sitting and added new details and brought out more\r\nclearly the things given at the first sitting. We must now examine the\r\nScriptures to learn the value of this principle and see its importance.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examination Of Examples Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Throughout the writings of the\r\nprophets we see this law recurring many, many times. But in this short study we\r\ncan only choose certain typical cases that will enable us to analyze the\r\nprinciple or principles that are involved so that we may be able to recognize\r\nthese basic truths in other cases and thus be better able to interpret the\r\nScriptures.<br>\r\n<br>\r\nTHE first example to which I wish to call attention is found in Isaiah,\r\nchapters 11 and 12. Before studying my analysis and explanation of these\r\nchapters, the reader should turn to his Bible and carefully read them. By doing\r\nthis, he will be better able to follow me as I interpret this passage. If he\r\ndoes this, he will be able very easily to learn the principles involved and\r\nwill be able by himself to interpret other passages involving these basic\r\ntruths.<br>\r\n<br>\r\nThe first ten verses of chapter 11 constitute the blocking out of the portrait.\r\nIn verses 1 and 2 we see a prediction of the first coming of Messiah when He\r\nenters the world by miraculous conception and virgin birth. Of course these two\r\nverses do not speak of the virgin birth, but simply speak of the Messiah and of\r\nHis coming into the world, comparing Him to a shoot that comes out of the stump\r\nof a tree and that develops into a tree bearing fruit. These verses are\r\nrecognized as a prediction of our God's first coming.<br>\r\n<br>\r\nVerses 3-5 speak of His being a judge, of His meting out justice and\r\nrighteousness to the poor of the earth, of His smiting the earth with the rod\r\nof His mouth, and of His slaying the wicked with the breath of His lips. When\r\nour God was here upon the earth the first time, He did not play the role of a\r\njudge. On the contrary, He was a messenger of good tidings of salvation. When\r\nHe returns to earth, however, He will take up the role of a judge and will\r\nestablish justice and righteousness in the earth. In view of these facts we\r\nknow that verses 3-5 constitute a prophecy concerning the second coming of our God.<br>\r\n<br>\r\nFollowing this prediction we see in verses 6-9 a prophecy concerning the\r\nlifting of the curse from the earth and of the especial results as it affects\r\nthe animal creation. Prior to man's disobedience the animals were peaceful.\r\nAfter the curse fell upon the world, they became vicious and bloodthirsty. When\r\nour God returns to earth to establish His reign of righteousness, He will\r\nremove the curse as we learn from other passages, and the animals will be\r\ngentle and will no longer have their vicious nature. Thus we know that verses\r\n6-9 are dealing with the second coming of our God, or the results of His return\r\nto earth.<br>\r\n<br>\r\nVerse 10 tells us of Jerusalem and of its being the beauty spot of the whole\r\nearth. Psalm 48 gives us a glowing description of glorified Jerusalem when our God\r\nreturns. Thus in these ten verses of Isaiah, chapter 11, we see the first\r\ncoming of our God, His return, the lifting of the curse, and His reigning in\r\nJerusalem, the glorified capital of the whole world.<br>\r\n<br>\r\nIn 11:11-12:6 Isaiah in this same sermon went back over part of this portrait\r\nthat had already been blocked out in 11:1-10. He did not touch up all of the\r\npicture by any means. On the contrary, he added new details as we shall\r\npresently see.<br>\r\n<br>\r\nIn verses 11:11,12 we see the regathering of Israel for her final establishment\r\nin the land of the fathers. According to this prediction God puts forth His\r\nhand again the second time to regather His people who are preserved from their\r\nworld-wide dispersion. God regathered Israel after the Babylonian captivity for\r\nthe first time. There can be only one more return of Israel to the land, which\r\nis the one here foretold. This regathering can be none other than that which is\r\nset forth in the vision of the valley of dry bones (Ezek., chap. 37). This\r\nregathering has already begun and will continue until it is completed at the\r\ntime of our God's return from heaven to establish His reign of righteousness.<br>\r\n<br>\r\nIn Isaiah 11:13,14 we find a prediction that the enmity and the jealousy that\r\nexisted between the kingdoms of Judah and Israel during the period of the\r\ndivided monarchy will vanish.<br>\r\n<br>\r\nIn verse 14 we see that, when Israel is gathered back into her land, trouble\r\nwill arise between the Jews on the one hand and the Philistines, the Edomites,\r\nthe Moabites, and the children of Ammon on the other. Disturbances between the Jews\r\nand the Arabs who have intermarried more or less with the descendants of the\r\nPhilistines, Edomites, Moabites, and Ammonites have been going on ever since\r\n1929. They will continue indefinitely to go on; but here is a promise that the\r\nJews will in the end be victorious in the struggle. In other words, verse 14 is\r\nbeing partially fulfilled at the present time.<br>\r\n<br>\r\nVerses 15 and 16 call attention to God's opening up a way for the Hebrews who\r\nwill be in Egypt to return to the land of their fathers. He will likewise open\r\nup the way through the Euphrates River for those Jews who will be in\r\nMesopotamia to return home. He will do this for them as He did for their\r\nancestors when He brought them out of the land of Egypt.<br>\r\n<br>\r\nChapter 12 tells of the blessedness and joy of the Hebrew people when they are\r\nrestored to their land and are in fellowship with God, which prophecy will be\r\nfulfilled in the Millennial Era.<br>\r\n<br>\r\nFrom this little survey of the contents of these two chapters we can see that\r\n11:11-12:6 constitutes an example of the law of recurrence. In Other words, in\r\nthese verses, the prophet added new details connected with the return of the God\r\nwhich he discussed in verses 3-10 of chapter 11. This whole prophecy would be\r\nthrown into confusion and would be unintelligible if one did not recognize this\r\nlaw of recurrence. Moreover, this Scripture would contradict other passages if\r\none does not recognize this law. A failure to note this principle would put the\r\nreturn mentioned in 11:11,12 after the Messiah has established His reign of\r\nrighteousness in Jerusalem. But we know from the vision of the valley of dry\r\nbones (Ezek., chap. 37) that this second restoration of the Jews begins and\r\ncontinues for some time in an orderly development. Furthermore, if we do not\r\nrecognize this law of recurrence, we would have the Jews fighting with the\r\nPhilistines, the Edomites, the Moabites, and the Ammonites during the\r\nmillennial reign of our God\u2014which thing is an absurdity. But, by recognizing\r\nthis law of recurrence, the prediction is indeed intelligible and has a very\r\ndefinite, specific meaning.<br>\r\n<br>\r\nANOTHER illustration of the law of recurrence may be found in the famous\r\npassage regarding Gog, the prince of Rosh, Meshech, and Tubal. (See Ezekiel,\r\nchapters 38 and 39.) Speaking in terms of the artist blocking out the portrait\r\nof his subject, I would say that in chapter 38, Ezekiel blocked out the\r\nportrait or picture at the first sitting. At the second sitting he filled in\r\nmore of the details as they are found in chapter 39. A failure to recognize an example\r\nof this principle as it applies in these two chapters throws the entire\r\nprophecy into confusion. Let us therefore look at these chapters in the light\r\nof this principle.<br>\r\n<br>\r\nIn Ezekiel 38:1-6 we see a prediction of the great &quot;northeastern\r\nconfederacy&quot; consisting of Russia, Persia, Ethiopia, Put, Germany, and\r\nTurkey. In verses 7-9 we learn that, after these powers secretly arm, they send\r\na great aerial armada into the blue which comes like a storm and covers the\r\nland of Palestine like a cloud. Thus the northeastern confederacy will send an\r\nairborne army to seize Palestine.<br>\r\n<br>\r\nIn verse 10-12 the motives for this invasion by the forces of Gog are set\r\nforth. Jews, a representative number, will be gathered back into the land of\r\ntheir fathers and will be living in unwalled villages, dwelling in peace and\r\nsecurity. They will have great wealth. Suddenly, without any warning, this\r\ngreat airborne army will descend upon the land and will have it in its grip. We\r\nhave every reason to believe that this will be one of the greatest, if not the\r\ngreatest, armies that ever takes to the air.<br>\r\n<br>\r\nIn verse 13 we see a second group of nations which I call the &quot;western\r\ndemocracies.&quot; In this alliance will be Sheba, Dedan, England, together\r\nwith all of the &quot;young lions thereof,&quot; the western democracies or the\r\nyounger nations of the world. When Palestine is thus invaded and seized, these\r\nwestern democracies will send a protest. That will be all that they will do.\r\nThis is seen in verse 13.<br>\r\n<br>\r\nIn verses 14-16 God shows that it is He who brings them into Palestine. They go\r\nthere prompted by their own lust for the spoil and wealth of the Jews. God\r\noverrules this base instinct to accomplish His plans and purposes. Gog, the\r\nfuture leader of Russia, is, according to verse 17 and 18, the one of whom God\r\nhas spoken through various prophets of old.<br>\r\n<br>\r\nWhen Palestine is thus seized by this airborne army and is held in the grip of\r\nthe enemy, God causes an earthquake in the land of Israel, which throws down\r\nthe mountains and fills the valleys. This quake will snuff out the life of the\r\nbulk of this airborne army. Those that are not killed by the initial shock will\r\nbe thrown into consternation and &quot;every man's sword shall be against his\r\nbrother.&quot; In a miraculous manner Godwill smite those still alive with pestilence\r\nand with blood. Following this He will rain down a cloudburst upon the land\r\nwhich will be accompanied by great hailstones, fire and brimstone. With all of\r\nthese strokes this mighty, innumerable host of invaders will be wiped out. Thus\r\nGog's armies will have met the Almighty and will be dashed into a Christless\r\ngrave.<br>\r\n<br>\r\nThus in chapter 38 Ezekiel blocks out his picture. Following the law of\r\nrecurrence, he supplies other details and completes his picture in chapter 39.\r\nTo this let us now give special attention. In verses 1-3 of this chapter God reiterates\r\nthe fact that He is the one who brings Gog with his forces into the land of\r\nPalestine. In verses 4 and 5, He tells that He will vanquish him in the holy\r\nland. But in verse 6 information is given which is not hinted at in chapter 38.\r\nIn this verse we are told that God, at the time He wipes out this mighty army\r\nin Palestine, will also rain down fire upon Magog, Russia. In 38:22 we see that\r\nGod rains down hailstones, fire, and brimstone upon the army in Palestine. But\r\nnothing is said about His raining fire and brimstone down upon the great\r\ncountry of Russia. In the second picture, however, we see that, this is true.\r\nNot only will God rain down fire upon Russia at that time, but He will also\r\nrain this fire down upon &quot;them that dwell securely in the isles.&quot; The\r\nword <i>isles<\/i> in this passage signifies nations, as we learn from many\r\nplaces. This oracle made against Gog in chapters 38 and 39 concerns itself with\r\ntelling of the complete defeat and overthrow of Gog and his cohorts. Their\r\nmilitary forces, as we have just seen, are destroyed in Palestine. The country\r\nsponsoring such a treacherous act, Russia, is likewise destroyed by a stroke of\r\ndivine judgment. Thus we can see that the prophecy is dealing with God's\r\nhurling His judgments against the forces of Gog. At the time of His entering\r\ninto judgment with him, He rains down fire upon them that are secure in the\r\nnations. In view of all of the facts and the sweep of this passage, we are safe\r\nin concluding that those who are in the isles of the sea and upon whom the fire\r\nis rained from heaven are those who are aiding and abetting Gog and his\r\nlieutenants in their lawless plan for world revolution. Or, in other words,\r\nthese upon whom the fire and brimstone rain and who are secure among the\r\nnations, are the fifth columnists of the Russian government. Thus, when the\r\ninvasion of Palestine comes, God, with a series of judgments, will wipe out\r\ncompletely the regime of Gog and his cohorts.<br>\r\n<br>\r\nIn verses 9 and 10 we see that, when Gog goes there with his armies and with\r\nuntold equipment, there will be sufficient wood gathered from the wreckage of\r\nhis weapons to furnish the natives of the land with firewood for seven years.\r\nThis is, to be taken literally. Seven months will be occupied in cleansing the\r\nland from the dead bodies of that innumerable host that will be wiped out by\r\nthe judgments of God. This is set forth in verses 11-16.<br>\r\n<br>\r\nWhen the armies of Gog are overthrown in Palestine, the birds of the heavens\r\nwill be invited to come and feast upon the carcasses of this army. This thought\r\nis presented in verse 17-20.<br>\r\n<br>\r\nThe overthrow of the armies of Gog when they invade Palestine occurs before the\r\nTribulation, as I show beyond a peradventure in my small volume entitled <i>When\r\nGog's Armies Meet the Almighty.<\/i> Thus, in chapter 38, the picture of this\r\nfuture invasion and of the end of this great army is blocked out in chapter 38.\r\nThe picture is touched up and completed in Ezekiel 39:1-16.<br>\r\n<br>\r\nBut this signal overthrow of the forces of Gog, before the Tribulation by\r\ndivine intervention is suggestive of the overthrow of the forces of the\r\nAntichrist at the end of the Tribulation, and of the inauguration of the\r\nkingdom of God when the Antichrist is overthrown. Thus in verses 17-29 the\r\nprophet goes from the discussion of the overthrow of Gog before the Tribulation\r\nto the overthrow of the Antichrist and the establishment of the kingdom of God\r\nupon the earth after the Tribulation. When these chapters are thus studied in\r\nthe light of the principle of the law of recurrence, they become very intelligible\r\nand most definite. Clarity of thought and perception is what is needed today in\r\nthe study of the prophetic word.<br>\r\n<br>\r\nI WISH to call attention to one more illustration of this law of recurrence,\r\nwhich is found in the Olivet Discourse as recorded in Matthew, chapters 24 and\r\n25. In terms of the illustration of painting a picture, I would say that our God\r\nblocked out His portrait in Matthew 24:1-31 at the first sitting. At the second\r\nsitting, He touched up and completed the picture as we see in 24:32-25:46. Unless\r\none recognizes an illustration of the law of recurrence in this passage, it is\r\nbut a jumble of predictions. But when one recognizes this fact, the prophecy\r\nbecomes very intelligible to him.<br>\r\n<br>\r\nLet us look at the facts which are presented in 24:1-31. In verses 1 and 2 Godmade\r\na prediction concerning the destruction of the Temple, which prophecy was\r\nfulfilled, as we know, in A.D. 70. In verse 3 the disciples asked Godtwo\r\nquestions: (1) When would the prophecy be fulfilled; (2) what would be <i>the<\/i>\r\nsign of two events, of His coming and of the consummation of the age. In view\r\nof the fact that there would be false Christs appearing from time to time, Christ\r\ndepicted them in verses 4 and 5. Then in verse 6, he warned the disciples\r\nagainst drawing hasty conclusions with reference to the end of the age when a\r\nwar would break forth; for He declared that, during the entire Christian\r\nDispensation, there would be wars and rumors of wars. Hence they were not to\r\nattach any prophetic significance to any of these. When, therefore, a war would\r\nbreak out, declared he, the end would not be yet; for &quot;nation shall rise\r\nagainst nation, and kingdom against kingdom; and there shall be famines and\r\nearthquakes in divers places. 8 But all these things are the beginning of\r\ntravail&quot; (vss. 7, 8). The wars and rumors of wars are local conflicts,\r\nwhich characterize the Christian Dispensation. &quot;Nation rising against\r\nnation and kingdom against kingdom&quot; of verse 7 is a prediction of a world\r\nwar. This language is a peculiar Hebrew idiom which appears in the Old\r\nTestament. When it is examined in the light of its context, it is seen to be a\r\nwar that affects all of the territory before the prophet's vision when he used\r\na like expression. Since Christ in the Olivet Discourse had a world outlook,\r\nHis use of this idiom could mean only a world war, that begins with one nation\r\nrising against another and other nations coming in until it becomes a global\r\nconflict. Such a world war attended by famines, and Luke adds pestilences, and\r\ngreat earthquakes constitutes, said Christ, the first birth pain\u2014the warning to\r\nthe world that the time to be delivered from the bondage of corruption into the\r\nliberty of the glory of the children of God is at hand. Thus verses 7 and 8\r\nforetell that <i>the<\/i> sign of the end of the age is a world war, attended by\r\nfamines, pestilences, and great earthquakes. Following this prediction is one\r\nconcerning the first half of the Tribulation, found in verses 9-14. In this\r\nperiod of travail iniquity will abound but the gospel is to be preached at that\r\ntime unto all the nations. When the full testimony will have been given, then\r\nthe end, the end of the age concerning which the Apostles asked, would come.<br>\r\n<br>\r\nThe &quot;abomination of desolation,&quot; according to verse 15, will be set\r\nup in the middle of the Tribulation. This abomination is nothing but an idol,\r\nthe image of the Antichrist, which will be set up in the middle of the\r\nTribulation, as we learn in Revelation, chapter 13. Matthew 24:15-28 is a\r\ndescription of the second half of the Tribulation.<br>\r\n<br>\r\nIn verses 29-31 we see that, at the conclusion of the Tribulation, there will\r\nbe a total blackout of the heavenly bodies. Then will appear the sign of the\r\nSon of man coming in heaven. At that time He will also gather up His elect from\r\nthe four corners of the earth. When He thus comes, He takes the world situation\r\nin hand and establishes His world-wide reign of righteousness.<br>\r\n<br>\r\nThus in Matthew 24:1-31 Christ has outlined the entire Christian Dispensation,\r\nbeginning with His day and taking us through the present era and the\r\nTribulation, which follows, and has taken us to His second coming. At this time\r\nHe, in the illustration of blocking out the picture, finishes that phase of the\r\nwork. Then, beginning with verse 32, He begins to fill in or add\r\ndetails\u2014emphasizing some things that He had mentioned before\u2014and to add new\r\nones. Thus in verses 32 and 33 He declared: &quot;Now from the fig tree learn\r\nher parable: when her branch is now become tender, and putteth forth its\r\nleaves, ye know that the summer is nigh; 33 even so ye also, when ye see all\r\nthese things, know ye that he is nigh, <i>even<\/i> at the doors.&quot; The fig\r\ntree means the fig tree. When its buds begin to become tender, and it begins to\r\nput forth, one knows that the summer is near. Now Christ said in the same\r\nmanner that the ones who see &quot;all these things&quot; can draw a conclusion\r\nwith reference to the nearness of His return. The words in the original\r\nrendered &quot;all these things&quot; are the very ones that He used in verse 8\r\nin the quotation: &quot;But all these things are the beginning of travail.&quot;\r\nThe &quot;all these things&quot; in verse 8 are none other than a world war,\r\nfamines, pestilences, and great earthquakes attending this global conflict.\r\nThus in verses 32 and 33 &quot;fig tree&quot; can be nothing but a fig tree.\r\nThere is nothing to indicate a departure from the literal meaning. We must,\r\ntherefore, understand God as referring to a literal fig tree. The people who\r\nare living when the fig tree begins to put forth its leaves and to bud know\r\nthat summer is close at hand. Christ said that, in the same way, the one who\r\nsees &quot;all these things,&quot; a global conflict attended by famines,\r\npestilences, and great earthquakes in divers places, can know that His coming\r\nis close at hand. How close? The answer is: &quot;Verily, I say unto you, This\r\ngeneration shall not pass away, till all these things be accomplished.&quot;\r\nWas He speaking of the generation that would be dying off when the global\r\nconflict would break forth upon the world? Certainly that would not have any\r\nmeaning. Neither was He talking about the generation that had spent half of its\r\nlife. All the facts of the context demand that we understand this to be the\r\ngeneration that was rising and that was old enough to look at the prophecy,\r\nthen to examine current events, and to identify the raging conflict as the one\r\nforetold by God. Thus the generation that was old enough at the time of the\r\nfirst global conflict, 1914-1918, was the one of which He was speaking in verse\r\n34. From this fact we see that Christin verses 32 and 33 was talking about\r\nWorld War I. Here He adds a detail to His picture, that He omitted in verses 7\r\nand 8. This is a very important bit of information.<br>\r\n<br>\r\nIn verses 36-39 Christ told us that the same conditions will develop prior to\r\nthe Tribulation, about which He spoke in verses 9-28, as existed in the days of\r\nNoah immediately before the catastrophe of the Flood. In those days, prior to\r\nthe Flood, men were eating and drinking, marrying and giving in marriage,\r\nbuying and selling, until the very day that Noah entered the ark. The Flood\r\ncame and destroyed all of that godless generation. God says that those times\r\nwill be duplicated immediately before the Tribulation. Thus there is no promise\r\nin the Scriptures of a great revival prior to the Tribulation. The judgments of\r\nthe Tribulation will come suddenly upon the world, and the bulk of the people\r\nupon the earth will be swept away by that titanic catastrophe. Prior to the\r\nbursting forth of the Tribulation upon the world, two men will be in a field;\r\none will be taken and one left (vs. 40). Two women will be grinding at a mill;\r\none will be taken and one left (41). The disciples therefore are urged to watch\r\nfor they know not on what day Christ will return. From the entire drift of the\r\nthought it is clear that Christ here was speaking of the rapture of the saints,\r\nwhen He descends from the heavens to the air to raise the dead in Christ and to\r\ncatch up the living saints. He continues to speak of this great event down\r\nthrough verse 44. In verses 45-51 He speaks of the faithful and the unfaithful\r\nservants. In 25:1-13 He describes those who are in the kingdom of heaven. A\r\nstudy of the parables of the thirteenth chapter of Matthew shows what Christ\r\nmeant by the kingdom of heaven and who are in it. Now all of those who are in\r\nthe kingdom of heaven fall into two groups\u2014the saved and the lost. The saved\r\nare, in the Parable of the Ten Virgins, represented by wise virgins. The second\r\ngroup, the lost, are represented by the five foolish virgins. In 25:14-30 Christ\r\nspoke of rewarding those who are in the kingdom of heaven. The man receiving\r\nthe five talents gained five others and was rewarded accordingly. The one who\r\nreceived two talents gained with them two others and was likewise rewarded. But\r\nthe one who received one talent buried it and did nothing about it. He was cast\r\ninto outer darkness where there will be weeping and gnashing of teeth. This one\r\nrepresents the man who is in the kingdom of heaven, but is unsaved and does not\r\nuse the talent that is given to him.<br>\r\n<br>\r\nFrom this survey of 24:32-25:30 it is evident that Christ was talking about the\r\nrapture and things connected with that glorious event. But with 25:31 He left a\r\ndiscussion of the rapture and went to the end of the Tribulation and spoke\r\nabout His glorious coming. Thus between verses 30 and 31 the seven years of the\r\nTribulation intervene. The relation between 24:32-25:31 and the block of\r\nScripture consisting of 25:31-46 is an illustration of the law of double\r\nreference, which we studied in last month's meditation.<br>\r\n<br>\r\nBy anyone's carefully studying the law of recurrence and the illustrations\r\ndiscussed in this article, he can soon learn to recognize an example of this\r\nmost important law.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>PARONOMASIA OR A PLAY ON WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE BIBLE is the revelation of God put in human language. God not only gave the\r\nthought, but also chose the words by which the disclosure was to be conveyed to\r\nman. In giving His Word He used the language of the people to whom He spoke. In\r\nall languages there are <i>literal<\/i> terms and figurative expressions. There\r\nare all types of figures of speech and metaphorical language. Unless a person\r\nrealizes this fact, he will run into difficulty in interpreting the Scriptures.\r\nMoreover, the student must be familiar with the various figures of speech. One\r\nof the least known and yet one of the most important figures occurring in the\r\nScriptures is that of paronomasia or a play on words and ideas. Since it occurs\r\nso very, very frequently, and since in many instances the entire point in a\r\npassage is bound up in an understanding of this figure, it is of the utmost\r\nimportance that the Bible student should familiarize himself with it in order\r\nthat he might follow the thought of the Scriptures as they are making their\r\nrevelation known to him.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           What\r\nIs Paronomasia?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As stated in the heading of this\r\nstudy, <b>paronomasia is a play on words or ideas.<\/b> This term is from the\r\nGreek and is a combination of a preposition and a noun, the former primarily\r\nmeaning <i>beside;<\/i> the latter indicating to name or to give a name to.\r\nLaying aside the rigidity of the etymology of the term, we would say that <b>paronomasia\r\nconsists of our laying down beside one word or idea that has been used\u2014a\r\nsimilar one with a little variation or change.<\/b> The point or force of the\r\nword or idea thus employed is contingent upon our understanding of the word or\r\nidea upon which it is a pun.<br>\r\n<br>\r\nAn illustration, however, is worth many definitions and words. Everyone of us\r\nis familiar with the fact that frequently a parent has spoken to a child, who\r\nhas taken a serious matter lightly and laughingly, saying: &quot;You will be\r\nlaughing on the other side of your face (or mouth).&quot; No explanation of\r\nwhat is meant is needed. The child is not considering the seriousness of the\r\nmatter in hand; but, on the contrary he is laughing about it. The warning is\r\ngiven in terms of what is being done, namely, laughing. But the parent does not\r\nsuggest that the child actually will be laughing; he simply means that he will\r\nbe crying; but he speaks of what the child will be doing in terms of what he is\r\ndoing at the time of the reprimand. In scores upon scores of passages throughout\r\nthe Word we find this same usage of language. It must therefore be recognized\r\nin order to understand what is meant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examples Of Paronomasia<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In this discussion we shall\r\nnotice only a few examples of this usage, the first of which is Amos 8:1,2:\r\n&quot;Thus God showed me: and behold, a basket of summer fruit. 2 And he said,\r\nAmos, what seest thou? And I said, A basket of summer fruit. Then said Jehovah\r\nunto me, The end is come upon my people Israel; I will not again pass by them\r\nany more.&quot; God showed the prophet, in vision, a basket of summer fruit.\r\nThe word rendered &quot;summer fruit&quot; is the Hebrew word, <i>kayits,<\/i>\r\nwhen transliterated. To the prophet's answer God said: &quot;The end is come\r\nupon my people Israel.&quot; The word rendered &quot;the end,&quot; when\r\ntransliterated, is <i>kets.<\/i> The radicals of each word are the same, with\r\nthe exception of the &quot;y&quot;. But in Hebrew they appear very much alike.\r\nThere is a play, not upon the idea, but upon the words, which were so very\r\nsimilar that the general impression made upon the prophet's mind was indelible.\r\nThus when anyone who had listened to the oracle saw a basket of summer fruit,\r\nhe would automatically think of the oracle that it indicated the end that would\r\ncome upon the people of Israel.<br>\r\n<br>\r\nANOTHER example of paronomasia is found in Micah, which reads as follows:\r\n&quot;Woe to them that devise iniquity and work evil upon their beds! when the\r\nmorning is light, they practice it, because it is in the power of their hand. 2\r\nAnd they covet fields, and seize them; and houses, and take them away: and they\r\noppress a man and his house, even a man and his heritage. 3 Therefore thus\r\nsaith Jehovah: Behold, against this family do I devise an evil, from which ye\r\nshall not remove your necks, neither shall ye walk haughtily; for it is an evil\r\ntime.&quot; (Micah 2:1-3).<br>\r\n<br>\r\nThe prophet spoke, or rather pronounced, a woe against those who devised\r\niniquity and worked evil upon their beds, when they were lying in the quietude\r\nof the night. But when the day arose, they would put into execution their\r\ndiabolical plans. They were covetous people who would take advantage of others\r\nand oppress them in any and every way possible. To them, therefore, God gave\r\nthe following warning: &quot;Behold, against this family do I devise an evil,\r\nfrom which ye shall not remove your necks, neither shall ye walk haughtily; for\r\nit is an evil time.&quot;<br>\r\n<br>\r\nThese people would plot against innocent helpless ones, scheming how they could\r\nrob people by every method and device possible. They planned what was indeed\r\noutright wickedness and sin. Against them, therefore, God hurled the threat\r\nthat He would likewise devise an evil against them. He would do some planning\r\nand plotting. He, by His omniscience, could out-plan and out-maneuver them. In\r\ndoing so, He would bring calamity upon them. Since the Almighty is a holy God\r\nand is not tempted of evil, that is, <i>moral wrong,<\/i> we can see that the\r\nword &quot;evil&quot; is used in a different sense. The word rendered\r\n&quot;evil&quot; in the Old Testament very frequently indicates calamity. As an\r\nexample of this meaning note the following passage: &quot;I [Jehovah] form the\r\nlight, and create darkness; I make peace, and create evil [calamity]; I am\r\nJehovah, that doeth all these things.&quot; In this passage we see, then, when\r\nwe view all the facts, that God is threatening punishment to the evildoers who\r\nwere plotting iniquitous acts against their fellowmen. God plans the evil, that\r\nis, the punishment, that He must as a holy and just God bring as retribution\r\nupon people for their sins. Be not deceived; God is not mocked; for that which\r\na man sows, he shall also reap. Man should ever remember that his sin will find\r\nhim out.<br>\r\n<br>\r\nAS another example of paronomasia, let us notice the following passage:\r\n&quot;But ye that forsake Jehovah, that forget my holy mountain, that prepare a\r\ntable for Fortune, and that fill up mingled wine unto Destiny; 12 I will\r\ndestine you to the sword, and ye shall all bow down to the slaughter; because\r\nwhen I called, ye did not answer; when I spake, ye did not hear; but ye did\r\nthat which was evil in mine eyes, and chose that wherein I delighted not&quot;\r\n(Isa. 65:11,12). In order to understand this passage, one must recognize the\r\nfact that, according to the prophetic word, after the church is gone\u2014removed\r\nfrom the earth by the rapture\u2014paganism will spread like a prairie fire all over\r\nthe world. Men of every nation and tribe will resort to gross idolatry. That\r\nthey will do this is evident from such a passage as Revelation 9:20,21:\r\n&quot;And the rest of mankind, who were not killed with these plagues, repented\r\nnot of the work of their hands, that they should not worship demons, and the\r\nidols of gold, and of silver, and of brass, and of stone, and of wood; which\r\ncan neither see, nor hear, nor walk: 21 and they repented not of their murders,\r\nnor of their sorceries, nor of their fornication, nor of their thefts.&quot;\r\nThere are a number of passages in the Old Testament that foretell the same\r\nthing. We see therefore that men will actually revert to gross idolatrous\r\npaganism in the Tribulation Period.<br>\r\n<br>\r\nIn Israel idolatry will spring forth at that future time. Isaiah, therefore,\r\nassumed, in the passage under consideration, this flood tide of paganism. There\r\nare two idols that are mentioned in Isaiah 65:11, Fortune and Destiny. The word\r\nrendered &quot;Destiny&quot; in the original is <i>Meni.<\/i> This is the name\r\nof the Babylonian goddess that corresponded to the Venus of the Roman pantheon.\r\nHaving accused the people of filling up mingled wine unto Destiny, that is,\r\nMeni, the prophet then used the word which when transliterated into the\r\nEnglish, is spelled <i>Manithi<\/i> and which means <i>to appoint, toallot to,\r\nor to destine.<\/i> Thus the prophet chose that verb the simple form of which is\r\nManan, which corresponded most nearly to the name of this Babylonian goddess,\r\nwhich meant to appoint or to allot to, and which, in this case, indicates to\r\ndestine to. He therefore said that God would &quot;destine you to the\r\nsword,&quot; since they had engaged in the worship of this goddess.<br>\r\n<br>\r\nANOTHER most important case of paronomasia is found in Daniel, chapter 9. It\r\nappears in verse 24 in the statement, &quot;Seventy weeks are decreed upon thy\r\npeople and upon thy holy city, to finish transgression, and to make an end of\r\nsins, and to make reconciliation for iniquity, and to bring in everlasting\r\nrighteousness, and to seal up vision and prophecy, and to anoint the most holy.&quot;\r\nWhat is the meaning of the expression &quot;seventy weeks&quot;? Literally it\r\nis &quot;seventy sevens.&quot; To translate the second word by our English\r\nword, weeks, was a most unfortunate rendition. Our English word, week, has a\r\nspecific, definite meaning of <i>seven days.<\/i> This is not true with\r\nreference to the original Hebrew term. It simply meant <i>seven.<\/i> If one,\r\nspeaking in Hebrew and using the language as Daniel did, should be talking\r\nabout trees and wanted to let us know that he had seen only seven trees, he\r\nwould use the same word which the angel Gabriel employed in this verse. On the\r\nother hand, if he were speaking of men and wished to indicate that there were\r\nseven, he would use the same word. Moreover, if he were talking of chickens and\r\nwanted to tell us that there were seven of these fowls, he would use the same\r\nword. Thus the term indicates only the number <i>seven<\/i> in the Hebrew.<br>\r\n<br>\r\nWhat, then, did the angel Gabriel mean by affirming to Daniel that there were\r\nseventy sevens decreed upon the people of Israel and upon the Holy City? This\r\nquery can be answered only by looking at the entire context in chapter 9. The\r\nkey to the proper understanding of this passage is to be found in the first two\r\nverses, which read as follows: 1 &quot;In the first year of Darius the son of\r\nAhasuerus, of the seed of the Medes, who was made king over the realm of the\r\nChaldeans, 2 in the first year of his reign I, Daniel, understood by the books\r\nthe number of the years whereof the word of Jehovah came to Jeremiah the\r\nprophet, for the accomplishing of the desolations of Jerusalem, even seventy\r\nyears.&quot; Daniel in these verses informs us that he understood by the books\r\nthe number of the years whereof God spoke to Jeremiah regarding the\r\naccomplishment of the desolations of Jerusalem. From this statement it is clear\r\nthat Daniel was studying the book of Jeremiah, who foretold the Babylonian\r\nsiege and the consequent Exile, and other books that threw light upon this\r\nprediction. One naturally and immediately thinks of the Books of Kings and\r\nChronicles, which record the causes of the downfall of the Hebrew monarchy and\r\nthe actual collapse of Jewish resistance, together with the Babylonian\r\ncaptivity. Those books gave the historical account of the fall of the Jewish\r\nmonarchy. In the light of the historical records and significance of the word,\r\nyear, in those works, and also in the light of Jeremiah's prediction that the\r\nBabylonian captivity would continue for seventy years, Daniel naturally\r\nunderstood the years for the Exile to be seventy of the ordinary solar\r\nyears\u2014the years mentioned in those books.<br>\r\n<br>\r\nIn Daniel 9:1 we see that the prophet was studying Jeremiah's works in the\r\nfirst year of Darius, the son of Ahasuerus, of the seed of the Medes. This year\r\nwas the sixty-eighth of the seventy years of Babylonian captivity. Believing\r\nthe word of Jeremiah to be the very Word of God and trusting God to say what He\r\nmeant and to mean what He said, Daniel believed that the Exile would be\r\ncompleted within two years. In this he was correct.<br>\r\n<br>\r\nThe prediction that the captivity would last for seventy years is found in\r\nJeremiah, chapters 25 and 29. I invite the reader to turn to these scriptures\r\nin his Bible and to study them carefully. I shall, however, quote only from the\r\nlatter. &quot;For thus saith Jehovah, After seventy years are accomplished for\r\nBabylon, I will visit you, and perform my good word toward you, in causing you\r\nto return to this place. 11 For I know the thoughts that I think toward you,\r\nsaith Jehovah, thoughts of peace, and not of evil, to give you hope in your\r\nlatter end. 12 And ye shall call upon me, and ye shall go and pray unto me, and\r\nI will hearken unto you. 13 And ye shall seek me, and find me, when ye shall\r\nsearch for me with all your heart. 14 And I will be found of you, saith\r\nJehovah, and I will turn again your captivity, and I will gather you from all\r\nthe nations, and from all the places whither I have driven you, saith Jehovah;\r\nand I will bring you again unto the place whence I caused you to be carried\r\naway captive&quot; (Jer. 29:10-14).<br>\r\n<br>\r\nNote the fact that, in verse 10 of this quotation God says that, at the end of\r\nthe seventy years, He would bring back the people to the land of the fathers.\r\nIn verse 11 the prophet shows that this is necessary in order for God to carry\r\nout His plans and purposes regarding Israel which reach out into the distant\r\nfuture\u2014&quot;to give you hope in your latter end.&quot; Thus verse 11 drops the\r\nsubject of the Babylonian captivity and the restoration from the same and darts\r\nout into the future to the latter end. Still having his attention focused on\r\nthe end of this age, the prophet continued the prediction. &quot;And ye shall\r\ncall upon me, and ye shall go and pray unto me, and I will hearken unto you. 13\r\nAnd ye shall seek me, and find me, when ye shall search for me with all your\r\nheart. 14 And I will be found of you, saith Jehovah, and I will turn again your\r\ncaptivity, and I will gather you from all nations, and from all the places\r\nwhither I have driven you, saith Jehovah ...&quot; Observe the fact that in\r\nverse 10, in speaking of the restoration from Babylon, he simply said that God\r\nwould cause them &quot;to return to this place&quot;\u2014Palestine. But with\r\nreference to the other regathering of Israel and her being restored to her\r\nland, in the latter end, God declared, &quot;I will turn again your captivity,\r\nand I will gather you from all the nations ...&quot; Here the word\r\n&quot;again&quot; is inserted, indicating that this is another restoration, a\r\nsecond one. This is in perfect accord with Isaiah 11:11 where God promised to\r\nput forth His hand again the second time to regather Israel from her world-wide\r\ndispersion. Thus it becomes evident to every close student of the Word that\r\nthere is a blending of the predictions concerning the two restorations of\r\nIsrael to her own land\u2014the first from Babylonian captivity; the second from her\r\nworld-wide dispersion. Only the very close Bible student will catch this most\r\nimportant point.<br>\r\n<br>\r\nSince <\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Daniel\r\nwas studying the Book of Jeremiah, and since the seventy years of desolations\r\nof Jerusalem are mentioned in these two chapters, we know that he was studying\r\nJeremiah, chapter 29. In his perusal of this passage it is quite evident from\r\nwhat the angel Gabriel said that Daniel did not see the fine point of there\r\nbeing two restorations of Israel to her own land but expected the final and\r\ncomplete restoration after the Babylonian captivity. That Daniel did arrive at\r\nthis conclusion is reflected in Gabriel's statement to him, as he (Daniel) had\r\ninformed us: &quot;And he instructed me, and talked with me, and said, 0\r\nDaniel, I am now come forth to give thee wisdom and understanding. 23 At the\r\nbeginning of thy supplications the commandment went forth, and I am come to\r\ntell thee; for thou art greatly beloved: therefore consider the matter, and\r\nunderstand the vision&quot; (Dan. 9:22,23). Daniel needed instruction. For that\r\nreason <span style='color:black'>God<\/span>sent Gabriel to the prophet, who\r\ndeclared that he had been sent to him &quot;to give thee [Daniel] wisdom and\r\nunderstanding.&quot; Gabriel felt the necessity of warning the prophet not to\r\ndismiss the issue, but to open his heart and to receive the instruction which\r\nGabriel was giving him. From these facts it is very evident that Daniel did not\r\nunderstand thoroughly the message of Jeremiah.<br>\r\n<br>\r\nThe prophets, when the Spirit of God was upon them, were infallibly inspired\r\nand could not and did not make any mistakes. But the Spirit of God was not upon\r\nthe prophets all the time. The Spirit came on various occasions. Usually the\r\nprophets date the time of their reception of a message from God. When the\r\nSpirit was not thus upon them and inspiring them, they could make mistakes, as\r\nNathan the prophet did in his advising David to build a temple to <span\r\nstyle='color:black'>God<\/span>. After he had thus encouraged the king, Nathan\r\nwas forced by <span style='color:black'>God<\/span>to go and correct his mistake\r\n(II Sam., chap. 7).<br>\r\n<br>\r\nWe can gather from the prediction in Daniel 9:24 the mistake that Daniel made.\r\nHe concluded that the six things mentioned in Daniel 9:24 would be fulfilled at\r\nthe end of the Babylonian captivity\u2014within two years of the time. That the\r\nreader might see the mistake that Daniel made, I quote this verse again:\r\n&quot;Seventy weeks are decreed upon thy people and upon thy holy city, to\r\nfinish transgression, and to make an end of sins, and to make reconciliation\r\nfor iniquity, and to bring in everlasting righteousness, and to seal up vision\r\nand prophecy, and to anoint the most holy.&quot; Instead of these six things\r\nbeing fulfilled at the end of that first period of seventy years of the\r\nBabylonian captivity, as the prophet had thought, Gabriel said that there were <i>seventy\r\nsevens<\/i> decreed upon the Jewish people and upon Jerusalem for the bringing\r\nin of millennial conditions.<br>\r\n<br>\r\nGabriel said that there were seventy sevens (not seventy weeks of days) decreed\r\nupon Israel and Jerusalem. Seventy sevens of what? Of the thing about which\r\nDaniel had been reading and studying. As we have already seen, he had been\r\nreading about and thinking of literal years, regular solar years, consisting of\r\nthe four seasons\u2014years such as are recorded in the historical portions of the\r\nScriptures. The angel Gabriel therefore said to Daniel that, instead of the\r\nMillennium's coming at the end of that first period of seventy years, there\r\nwould be <i>seventy times seven years<\/i> before that vision would become\r\nreality.<br>\r\n<br>\r\nThus we see that the Exile lasted for seventy times one year, or seventy years.\r\nBut there must pass seventy times seven years before the establishment of this\r\nreign of righteousness upon the earth.<br>\r\n<br>\r\nIn view of all the facts we see that the expression, seventy times seven, is an\r\nillustration of the principle of paronomasia. The recognition of this fact\r\ngives us the keynote to the proper understanding of the passage. A failure to\r\nrecognize that this is a case of paronomasia throws the entire passage into\r\nconfusion. As a result, many wild and weird guesses and interpretations have\r\nbeen imposed upon Daniel, chapter 9. In fact, a certain system of a\r\nchronological prophetic outline is based upon the conclusion, drawn from this\r\npassage, by many who fail to see that this is a plain and evident case of a\r\nplay upon words.<br>\r\n<br>\r\nFor a full and complete discussion of the prophecy of Daniel, chapter 9, see\r\neither my volume, <i>Messiah: His First Coming Scheduled,<\/i> or <i>The Seventy\r\nWeeks of Daniel.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART II<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nSTILL another important instance of paronomasia is found in Daniel 11:38 in the\r\nexpression &quot;the god of fortresses&quot; found in the sentence: &quot;But\r\nin his place shall he honor the god of fortresses; and a god whom his fathers\r\nknew not shall he honor with gold, and silver, and with precious stones and\r\npleasant things.&quot;<br>\r\n<br>\r\nIn order to understand this marvelous prediction concerning the willful king of\r\nthe time of the end, it is necessary for one to see this specific prophecy in\r\nthe light of the entire context. Daniel, chapters 10, 11, and 12, constitute\r\none complete oracle. In Daniel 11:2-4 we have a rapid survey of the\r\nMedo-Persian Empire which was brought to an end by the Greek Empire under\r\nAlexander the Great. The collapse and division of Alexander's empire among his\r\nfour generals is likewise foreshadowed in verse 4. In verses 5-19 is a very\r\nrapid survey of the conflict that raged between the Greco-Syrian Empire under\r\nthe Seleucid kings and the Greco-Egyptian kings of the Ptolemaic line in Egypt.\r\nThe former king is called &quot;the king of the north,&quot; whereas the latter\r\none is called &quot;the king of the south.&quot; Thus in these verses appears a\r\nsurvey of the struggle between Egypt and Syria, down to the time of the father\r\nof Antiochus Epiphanes of the Greco-Syrian kingdom. In verse 21 we see\r\nAntiochus Epiphanes, the great persecutor of the Jews. A description of the war\r\nbetween Antiochus and the Maccabees is set forth in verses 21-35. But in verses\r\n31-35 there begin to appear little glimpses of conditions that will exist in Israel\r\nin the end time. Thus in these last verses there is a blending of the immediate\r\nfuture with the far distant period of the end time. This is a very reasonable\r\nthing, because a situation similar to that of the Maccabean Period will exist\r\nin the end time.<br>\r\n<br>\r\nBut when we come to Daniel 11:36, we are in the midst of the Tribulation\r\nPeriod. The reason for my saying this is that the things which this willful\r\nking will do are described by John in Revelation, chapter 13, as occurring in\r\nthe middle of the Tribulation.<br>\r\n<br>\r\nBUT let us look at the immediate text: &quot;36 And the king shall do according\r\nto his will; and he shall exalt himself, and magnify himself above every god,\r\nand shall speak marvelous things against the God of gods; and he shall prosper\r\ntill the indignation be accomplished; for that which is determined shall be\r\ndone. 37 Neither shall he regard the gods of his fathers, nor the desire of\r\nwomen, nor regard any god; for he shall magnify himself above all. 38 But in\r\nhis place shall he honor the god of fortresses; and a god whom his fathers knew\r\nnot shall he honor with gold, and silver, and with precious stones and pleasant\r\nthings. 39 And he shall deal with the strongest fortresses by the help of a\r\nforeign god: whosoever acknowledgeth him he will increase with glory; and he\r\nshall cause them to rule over many, and shall divide the land for a price&quot;\r\n(Dan. 11:36-39).<br>\r\n<br>\r\nHere is a determined king who does according to his will. He exalts himself and\r\nmagnifies himself above every god, he speaks horrible things against the God of\r\ngods, Jehovah, the true God, and prospers in his designs to the close of the\r\nperiod of indignation. This information we gather from verse 36. In the\r\nfollowing verse Daniel gives us more explicit information. He disregards the\r\ngods of his fathers. This raises the question as to the nationality of this\r\ngreat king. From Daniel, chapter 7, we know that the prince who will rule the\r\nworld empire of the end time is none other than a person of Roman extraction.\r\nThis fact is reflected in the statement that the people of the coming prince\r\nshall, according to Daniel, destroy the city and the sanctuary. This is a\r\nprediction that was fulfilled by the Roman conquest and overthrow of the Jewish\r\ncommonwealth in A.D. 70. The people who overthrew the Jewish nation were the\r\nRomans. Daniel tells us that these who overthrow the Jewish commonwealth are\r\nthe people of this future coming prince. Since the Romans did that, we know\r\nthat the future world ruler is to be of Roman extraction. Then the gods of his\r\nfathers are none other than the gods of the Romans. The next statement that is\r\nmade is that he does not regard &quot;the desire of women.&quot; For the moment\r\nlet us pass by this expression to the next one: &quot;neither does he regard\r\nany god; for he shall magnify himself above all&quot;\u2014that is, above all gods.\r\nThis passage presupposes the springing up of idolatry all over the world in the\r\ntime of the Tribulation. Thus there will come back into existence the old Roman\r\ngods, the old Norse gods, the Teutonic gods, the gods of the Greeks; in fact,\r\nthe world will be engulfed by idolatry, as we have already seen in other\r\ndiscussions appearing in this magazine. This condition will continue throughout\r\nthe first half of the great Tribulation Period. But in the middle of the\r\nTribulation, as we learn from Revelation, chapter 13, this world dictator will\r\ndemand the worship of all people. He will oppose all idolatry and Christianity\r\nas it will be preached by the 144,000 Jewish evangelists during the first half\r\nof the Tribulation. He will have an image of himself set up in Jerusalem in the\r\nJewish Temple. At the unveiling of that image, it will be given by Satan the\r\npower to speak and will perform miracles, even causing fire to descend out of\r\nheaven to earth in the sight of men. Doubtless the ceremonies in connection\r\nwith the unveiling of this image will be sent by television and by radio to the\r\nentire world. In this manner the population of the world will probably witness\r\nthe great demonstration of satanic power that will be enacted at that time\u2014at\r\nthe time that this willful king opposes the Roman gods and exalts himself above\r\nall gods.<br>\r\n<br>\r\nBUT what is meant by the expression in Daniel 11:37, &quot;the desire of\r\nwomen&quot;? The verse is dealing with the gods that are worshiped in the\r\nTribulation. The first phrase, as we have already seen, refers to the Roman\r\ngods. The last term signifies the gods of all other nations. But between these\r\nphrases is &quot;the desire of women.&quot; Since it is thus sandwiched between\r\nthese two expressions referring to the various gods of the nations, the\r\nimplication is that it likewise refers to a god. What then does this\r\nexpression, desire of women, mean in Jewish thought? We learn that it was the\r\ndesire of the Jewish women to become the mother of the Messiah. Thus the\r\nMessiah, then, is probably &quot;the desire of women,&quot; of the Jewish\r\nwomen. When we study messianic prophecy, we see that He is God in human form\r\nwho enters the world by miraculous conception and virgin birth. He is truly a\r\nman and at the same time He is God\u2014not God <i>and<\/i> man (a monstrosity), but\r\nthe God-man. See such passages as Isaiah 7:14, 9:6; John 1:1-18, Philippians\r\n2:5-11, and Hebrews, chapters 1 and 2.<br>\r\n<br>\r\nWhen we recognize that &quot;the desire of women&quot; refers to the\r\ndivine-human Messiah, and when we see that this willful king is opposed to all\r\ngods and equally to this one, &quot;desire of women,&quot; we see that he is\r\nlikewise opposed to Christ. Thus this passage shows that though the church is\r\nremoved from the earth before the Tribulation, Christ will be preached and\r\nChristianity will continue to exist during the Tribulation. As suggested above,\r\nthe banner of Prince Immanuel that the ascending church drops as it wends its\r\nway to meet Godin the air is picked up by the 144,000 Jewish evangelists, who\r\naccept the message which we are now giving to Israel, who rush forth into the\r\nbreach that has been left by the departing church and go forward into battle,\r\npressing the claims of Christ upon the world. These evangelists bring about the\r\nworld's greatest revival, in which multiplied millions and hundreds of millions\r\nof souls will accept Christ Christ and wash their robes and make them white in\r\nthe blood of the Lamb.<br>\r\n<br>\r\nThus we see from this Old Testament prophecy how the willful king will make a\r\ndetermined stand against the true God, against Christ, and also against the\r\nidolatry which will at that time have swept over the world.<br>\r\n<br>\r\nFURTHER information regarding his activity is given us in verse 38, which is as\r\nfollows: &quot;But in his place shall he honor the god of fortresses; and a god\r\nwhom his fathers knew not shall he honor with gold, and silver, and with\r\nprecious stones and pleasant things.&quot;<br>\r\n<br>\r\nAlthough we have been told in verses 36 and 37 that this willful king, the\r\nworld dictator, will magnify himself above every god and oppose every thought\r\nof a Divine Being, yet in verse 38 we are told that &quot;in his place [mar. <i>office<\/i>]\r\nshall he honor the god of fortresses; and a god whom his fathers knew not shall\r\nhe honor with gold ...&quot; Since he puts himself above every god, and since\r\nhe opposes the very thought of the existence of any god, the expression <i>the\r\ngod of fortresses<\/i> cannot refer to an idol or god. This fact shows that our\r\nterm is not to be taken literally, but rather metaphorically. What figure is\r\nthis? There is but one answer\u2014paronomasia. In other words, Daniel speaks of\r\nforce, power, and military equipment to which this willful king gives all of\r\nhis attention in terms of the topic of the conversation. Since he has been\r\nspeaking of gods whom this dictator opposes, and since he uses the expression,\r\n&quot;the god of fortresses,&quot; we know that this term simply speaks of the\r\ncreation on the part of the world dictator of a great military force with which\r\nhe intends to conquer the world and bring it under his power and control. Thus\r\nthe great and unparalleled military force which he creates and marshals proves\r\nto be his god\u2014the object of his devotion and the thing upon which he depends\r\nfor the carrying out of his plans of world conquest and subjection. Hitler\r\nbuilt up the greatest war machine that the world thus far has ever seen. He\r\nground down the German people, taking their &quot;gold, and silver, ...\r\nprecious stones and pleasant things,&quot; and poured all of this into the\r\ncreation of his god\u2014the German armed forces. Just what Hitler did in this\r\nrespect, the world dictator will do on a much larger scale.<br>\r\n<br>\r\nFrom the following verse we see this willful king, the Anti-christ, as he\r\nlaunches his war of aggression against the ten dictators who are represented by\r\nthe ten toes of the image vision of Daniel, chapter 2, and the ten horns of the\r\nfourth beast of Daniel, chapter 7. &quot;And he shall deal with the strongest\r\nfortresses by the help of a foreign god: whosoever acknowledgeth <i>him<\/i> he\r\nwill increase with glory; and he shall cause them to rule over many, and shall\r\ndivide the land for a price&quot; (11:39).<br>\r\n<br>\r\nFrom Daniel, chapter 7, we see that the world will be headed up in the end of\r\nthis age into a colossal political octopus, a world government (vs. 23). Then\r\nit will, as indicated by verse 24, fall to pieces, splitting into ten\r\ndivisions. Over each of these sections will arise a dictator. Following their\r\nappearance, will come up the final dictator, or willful king, who will\r\ngradually ingratiate himself, by his flatteries, into the favor of these\r\ndictators. Thus he will cooperate with them and finally enter into a covenant\r\nwith the Jews for a period of seven years. When this treaty is signed, the\r\nTribulation begins. During the first half of the Tribulation, there does not\r\nappear to be any friction between these dictators and the willful king. He\r\nseems to work, however, in an underhanded way, manipulating the affairs of all,\r\nand causing great powers to gravitate into his own hands. Finally, when he will\r\nhave created his &quot;god of fortresses&quot;\u2014his war machine\u2014he launches his\r\npower against the strongest fortresses\u2014those of the ten kings who have brought\r\nhim to power. In other words, this is a clear prediction that this willful king\r\nwill launch his war of aggression against the armed forces of his ten\r\nassociates, over whom he will already have won by diplomacy the mastery to a\r\ncertain extent. He does not launch this war simply in human strength, for we\r\nare told that he does it &quot;by the help of a foreign god.&quot; Who is this\r\nforeign god? It cannot be any of the gods of the nations, when idolatry has a\r\nresurgence, a rising again into life, at this future time. This expression,\r\n&quot;a foreign god,&quot; when read in the light of Revelation, chapter 13,\r\nwhich deals with the same situation as does Daniel, chapter 11, is seen to\r\nrefer to none other than Satan himself, who turns over his throne and power to\r\nthis world dictator. Thus Satan is a foreign god so far as the various gods\r\nthat are made by men are concerned.<br>\r\n<br>\r\nWhatever persons, at the time of the launching of this war of aggression, will\r\nacknowledge the willful king will be promoted to great honor and power. They\r\nwill be given positions in the government to rule over many. At that time the\r\nAntichrist will &quot;divide the land [Palestine] for a price.&quot;<br>\r\n<br>\r\nWhen the Antichrist thus launches this war, he may start out with <i>a war of\r\nnerves.<\/i> In all probability he will do this. But there will be two of these\r\ndictators who will accept his challenge and rise up in armed might against him.\r\nThe first is the king of the south; the second is the king of the north. The\r\nconflict will be indeed a blitz or possibly a &quot;push button war.&quot;\r\nPalestine will figure very largely in this great conflict, for &quot;he [the\r\nwillful king, the Anti-christ] shall enter also into the glorious land\r\n[Palestine], and many countries shall be overthrown; but these shall be\r\ndelivered out of his hand: Edom, and Moab, and the chief of the children of\r\nAmmon.&quot; Let us note that, at the time of the launching of this war, many\r\ncountries will be overthrown. It will rapidly take on global proportions. But\r\nthe conflict will not spread to Edom, Moab, and the children of Ammon. God will\r\nprevent its entering into that section of the world. Why? My suggestion is that\r\nthe Jews who will be in Palestine in the Tribulation will flee into these\r\ncountries where God will protect them.<br>\r\n<br>\r\nA further description of the spread of this war is seen in 11:42, which reads:\r\n&quot;He shall stretch forth his hand also upon the countries; and the land of\r\nEgypt shall not escape.&quot; The blanket statement is made that this willful\r\nking will stretch forth his hand upon &quot;the countries.&quot; While this\r\nexpression is not exactly definite, yet it is general and implies that this war\r\nwill be waged against the countries of the world in general. The Egyptians, the\r\nLibyans, and the Ethiopians will fall under the sledge hammer blows of this mighty\r\nworld dictator.<br>\r\n<br>\r\nWhile the war is raging in the countries just mentioned, the report, as is seen\r\nin verse 44, will come that there are insurrections in the far east and in the\r\ndistant north. Thus, according to this prediction, practically the whole world\r\nwill be engulfed in a titanic struggle between the willful king on the one hand\r\nand the ten dictators with whom he will have been associated for the first half\r\nof the Tribulation on the other. According to verse 45 he will be brought to\r\nhis end and none shall help him. His being brought to an end is what occurs at\r\nthe end of the Tribulation.<br>\r\n<br>\r\nDaniel was very much interested in the length of time from the willful king's\r\nopposing all gods, magnifying himself above the God of gods, and his launching\r\nthis aggressive war against his associates in government, to the time that he\r\nis brought to an end. This question is answered in Daniel 12:6,7 which reads as\r\nfollows: &quot;And one said to the man clothed in linen, who was above the\r\nwaters of the river. How long shall it be to the end of these wonders? 7 And I\r\nheard the man clothed in linen, who was above the waters of the river, when he\r\nheld up his right hand and his left hand unto heaven, and sware by him that\r\nliveth for ever that it shall be for a time, times, and a half; and when they\r\nhave made an end of breaking in pieces of power of the holy people, all these\r\nthings shall be finished.&quot; How long shall these wonders take place? The\r\nanswer is, &quot;a time, times, and a half.&quot; <i>Time,<\/i> in the Book of\r\nDaniel and in Revelation, which quotes this phrase from Daniel, is a year. <i>Times<\/i>\r\nis in the dual number, two years, and a <i>half a time<\/i>is half a year. Thus\r\nthe total of time, times, and half a time is three and one-half years. There\r\nwill therefore be three and one-half years from the time of the willful king's\r\nattempt to abolish idolatry from the world and to require the worship of\r\nhimself to the end of the Tribulation, when he is brought to his end. When this\r\npassage is laid down beside the Book of Revelation, it is quite evident that\r\nthese three and one-half years of Daniel, chapters 11 and 12, are the latter\r\nhalf of the Tribulation Period.<br>\r\n<br>\r\nThus the recognition of the figure of paronomasia in Daniel 11:38 opens up the\r\nentire passage of Scripture for an intelligible exposition of the same. Only,\r\ntherefore, when we recognize that the expression, the god of fortresses, is an\r\ninstance of paronomasia and interpret it accordingly, can we see this\r\n&quot;push button&quot; war of aggression that will be launched in the middle\r\nof the Tribulation and that will be so very disastrous to the world. Thus the\r\nwhole interpretation of this marvelous revelation is contingent upon our\r\nrecognition of this figure of speech.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>PARONOMASIA           PART\r\nIII<br>\r\n<br>\r\n<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>THE PROPER UNDERSTANDING of Daniel 11:36-45\r\nis absolutely imperative for the correct evaluation of that marvelous\r\nrevelation found in II Thessalonians, chapter 2, which is of utmost importance\r\nto everyone who wishes to comprehend the prophetic word. Having the correct\r\ninterpretation of Daniel 11:36-45 as a basis of II Thessalonians 2:1-12, we are\r\nnow in a position to understand correctly, accurately, and grammatically the\r\nteaching of this marvelous message. At this juncture, may I state that, apart\r\nfrom the proper grasp of Daniel 11:36-45, it is impossible for one to see the\r\ntruth of II Thessalonians, chapter 2.<br>\r\n<br>\r\nIn I Thessalonians Paul spoke much of the return of <span style='color:black'>God<\/span>and\r\nwhat is termed the rapture of the church. The classic passage on this point in\r\nthis letter is found in 4:13-5:11. From all the data which we have, it seems\r\nthat the Thessalonian Christians with whom Paul had sojourned only a short\r\nwhile, when he brought the gospel to them, were being disturbed by false\r\nteachings concerning prophetic matters. From Athens Paul wrote the Thessalonian\r\nletters. Moreover, it seems that, although the first letter had been received,\r\nthere still was a grave necessity for his writing the second one to allay\r\nmisapprehensions and to correct certain erroneous teachings which had been\r\nbrought to them. In II Thessalonians 2:1,2 the Apostle was very eager that this\r\nchurch should understand the rapture of the saints and its relation to the day\r\nof <span style='color:black'>God<\/span>. Thus he spoke of &quot;the coming of\r\nour Christ, and our gathering together unto him.&quot; Christ's coming and our\r\nbeing gathered together to Him can refer to nothing except the rapture of the\r\nchurch as set forth in the fourth chapter of the preceding Epistle. The Apostle\r\nwanted these Christians to understand this matter in order that they might not\r\nbe quickly shaken from their mind in any way\u2014either by someone's claiming to\r\nhave a revelation by the Spirit, or by a special message, or by an epistle as from\r\nhim and his co-workers. We gather from what he says that there was a grave\r\nlikelihood that these Christians would be disturbed in some of the ways\r\nmentioned by those who were claiming that the day of <span style='color:black'>God<\/span>had\r\nalready come. <i>The day of <\/i><span style='color:black'>God<\/span>is a\r\ntechnical term used in the Old Testament to refer to, the Tribulation Period,\r\nwhich is of seven years' duration. The present perfect tense is used in this\r\nverse and is translated in the Revised Version &quot;is just at hand&quot;; but\r\nthe perfect tense here should be rendered &quot;has already come.&quot; Since\r\nPaul wanted them to understand clearly the doctrine regarding the rapture of\r\nthe church and did not want them to be disturbed by the teaching that the day\r\nof <span style='color:black'>God<\/span>had already come, it is clear that he\r\nwanted these Christians to understand that the rapture would occur before the\r\nTribulation. If this was not his thought, there would be no point in their\r\nbeing disturbed regarding the rapture by the report that the day of <span\r\nstyle='color:black'>God<\/span>had already come. If the church was to go through\r\nthe Tribulation, or through the first half of it, the announcement that this\r\nperiod of wrath had already come would give them the assurance that, within a\r\nvery short time, they would be caught up out of the world, and that all of\r\ntheir troubles would soon be over. But if, as taught in the Scriptures, the\r\nrapture occurs before the Tribulation, the teaching that the Tribulation had\r\nalready begun, and that they had not been caught up in it, would be a matter of\r\ngreat concern. In that event, they would know that they were not pleasing to\r\nGod, and that He had not taken them up out of this present evil world.<br>\r\n<br>\r\nThe Apostle continued his exhortation to these Christians by declaring,\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition\r\n...&quot; The words, &quot;it will not be,&quot; are in italics, which fact\r\nshows that they are supplied by the translator. The Greek text is elliptical\r\nhere. These words must be supplied in order to convey to the reader's mind the\r\nmeaning of the text. The question arising at this point is: What is the\r\nantecedent of &quot;it,&quot; which is here properly inserted? Naturally, since\r\nthe day of <span style='color:black'>God<\/span>is mentioned immediately\r\npreceding this statement, we would be inclined to take this phrase as its\r\nantecedent, or rather the word &quot;day.&quot; This is the natural\r\nconstruction. If this be the correct interpretation, Paul tells us that the\r\nTribulation will not begin except two things first occur, &quot;the falling\r\naway&quot; and &quot;the man of sin be revealed.&quot; On the other hand, the\r\npossible antecedent of &quot;it&quot; is the coming of <span style='color:black'>God<\/span>and\r\nour being gathered together unto Him to meet Him in the air\u2014the rapture. This\r\nconstruction is altogether possible. It has much in its favor. Regardless of\r\nwhich thought was that of the Apostle, both are true. The rapture must, as is\r\npresented here by strong implication, occur before the day of <span\r\nstyle='color:black'>God<\/span>. This position is absolutely confirmed by other\r\nScriptures. Moreover, the falling away and the revealing of the man of sin must\r\nalso come before the Tribulation. Thus in verses 1-3 the Apostle is talking\r\nabout those things which must occur before the Tribulation.<br>\r\n<br>\r\nWHAT is meant by &quot;the falling away&quot;? This word by derivation\r\nindicates a departure or a forsaking of one group with which those who are the\r\nsubject of conversation have been associated. They apostatize or leave this\r\ngroup and go out from it. An illustration of this is seen in I John 2:19:\r\n&quot;They went out from us, but they were not of us; for if they had been of\r\nus, they would have continued with us: but <i>they went out,<\/i> that they\r\nmight be made manifest that they all are not of us.&quot; Those of whom John\r\nwas speaking had been associated with the Christians to whom the Apostle was\r\nwriting. But not being born-again and not being Spirit-filled, they on some\r\noccasion walked out from the group, forsook it, and went, figuratively\r\nspeaking, into another camp\u2014that of the enemy of Christianity. Thus there was a\r\ndeliberate, calculated departure on the part of those leaving. This apostasy,\r\nsaid Paul, must come first before the Tribulation. The second thing which, he\r\naffirmed, must also occur before the Tribulation is found in the same verse:\r\nthe revealing of the man of sin, the son of perdition. The word <i>reveal,<\/i>\r\nin the original text, means <i>to remove the cover.<\/i> When the cover which\r\nhas been over an object, and which has been hiding it from view, is removed, it\r\ncan be seen. This is the primary signification of the word <i>reveal.<\/i> Thus\r\nthe man of sin, the son of perdition, according to this prediction, is to be in\r\nthe world but not be recognized at first. Then there will arise some\r\ncircumstance or event that will make this one known. In other words, his\r\nidentity will be revealed to the world. In this prediction Paul therefore\r\naffirms that the identification of the man of sin will become a known fact\r\nbefore the day of <span style='color:black'>God<\/span>, before the Tribulation.\r\nSince the language is clear and explicit, there can be no doubt about this\r\nposition. <br>\r\n<br>\r\nIn verse 4 the Apostle identifies the man of sin from the prophetic standpoint.\r\nHe does this by telling us that this one is &quot;he that opposeth and exalteth\r\nhimself against all that is called God or that is worshipped; so that he\r\nsitteth in the temple of God, setting himself forth as God.&quot; All reputable\r\ncommentators with whom I am acquainted take the position that Paul by this\r\nlanguage tells us that this man of sin is the very one of whom Daniel, in\r\n11:36-45, was speaking. In other words, this man of sin of our passage is the\r\nwillful king of Daniel 11:36ff. The reason for his being identified as this one\r\nis that he does the very things that Daniel said the willful king will do. He\r\nis living at the same time, namely, in the end time\u2014in the Tribulation. As we\r\nhave seen, Daniel's willful king, opposing all that is called God and that is\r\nworshipped as God, prepares for a war of aggression against the world, which\r\nprecipitates a global conflict. In carrying out his plan, he is successful;\r\nfor, &quot;he shall prosper till the indignation be accomplished.&quot; The\r\nterm <i>indignation<\/i> signifies the Tribulation Period and its judgments. But\r\n&quot;he shall <i>come<\/i> to his end, and none shall help him.&quot; From the\r\ntime of this titanic struggle until the indignation is accomplished and he\r\ncomes to his end, is a period, as we have already seen, of three and one-half\r\nyears, which culminates with the coming of <span style='color:black'>God<\/span>to\r\nestablish His reign of righteousness upon the earth. Paul's man of sin, the son\r\nof perdition, who opposes and exalts himself above all that is called God or\r\nthat is worshipped, is slain by Christ &quot;with the breath of his mouth,&quot;\r\nand is brought to nought by the manifestation of his [Christ's] coming (II\r\nThess. 2:8). The facts of both passages are clear and definite and identify the\r\nwillful king of Daniel's prophecy as the man of sin of Paul's prediction. But\r\nDaniel discusses only the actions of the willful king in his opposition to\r\nidolatry and to the worship of the true God, which precipitates a war of\r\naggression, and his prospering in this one particular enterprise until he is\r\nbrought to nought at the end of the Tribulation. Since Daniel's willful king\r\ndoes not launch his campaign of aggression until the middle of the Tribulation,\r\nand since Paul identifies the man of sin with Daniel's willful king by calling\r\nattention to what he does in the middle of the Tribulation, it is clear that\r\nPaul in II Thessalonians 2:4 has moved in his thinking from the days prior to\r\nthe Tribulation in verse 3 to the middle of the Tribulation in verse 4. That\r\nthe reader may see this more clearly, I shall again quote these two verses:\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition,\r\n4 he that opposeth and exalteth himself against all that is called God or that\r\nis worshipped; so that he sitteth in the temple of God, setting himself forth\r\nas God.&quot;<br>\r\n<br>\r\nIt is of the utmost importance that we recognize the fact that verse 4\r\ndescribes the events of the middle of the Tribulation, and that Paul is dealing\r\nin it with the willful king's aggressive action against idolatry and his\r\nattempt to seize supreme power. But by reading verse 4 in the light of its\r\nbackground in Daniel 11:36-45, a person cannot possibly avoid seeing that this\r\nverse is beyond all controversy referring to the events of the middle of the\r\nTribulation.<br>\r\n<br>\r\nThe next step forward which we must take in the study of this passage is to\r\nexamine carefully verses 5-7: &quot;Remember ye not, that, when I was yet with\r\nyou, I told you these things? 6 And now ye know that which restraineth, to the\r\nend that he may be revealed in his own season. 7 For the mystery of lawlessness\r\ndoth already work: only <i>there is<\/i> one that restraineth now until he taken\r\nout of the way.&quot; In verse 5 Paul began by reminding his readers of the\r\nfact that, when he was with them, he told them &quot;these things.&quot; The\r\nthings here referred to can be none other than the things mentioned in verses\r\n1-4; namely, the rapture of the church, the apostasy, the revealing of the man\r\nof sin before the Tribulation, and finally the opposition of this willful king\r\nto all idolatry and his exalting himself above everything that is called God,\r\nin the middle of the Tribulation, which things are mentioned in verse 4. Thus\r\nwith verse 4 the Apostle stops momentarily in his advancing thought when he has\r\nreached the middle of the Tribulation. He wants his readers to recall the\r\nthings which he had taught them when he was present with them, and which were\r\nin perfect alignment with what he was then writing in the Epistle.<br>\r\n<br>\r\nAfter his question in verse 5 he stated that the Thessalonians knew &quot;that\r\nwhich restraineth, to the end that he may be revealed in his own season.&quot;\r\nSince he had taught them thoroughly, in regard to these matters, they knew\r\nexactly what he meant. <i>That which restrains<\/i> is in the neuter gender.\r\nThat which restrains is used of God to keep back and to prevent the coming\r\nforth of this willful king, this man of sin, the son of perdition, until the\r\ntime arrives which is here designated as &quot;in his own season.&quot; From\r\nthis language we see that there is some force or power which is used of God in\r\npreventing and hindering the appearing of the man of sin before his time really\r\ncomes. The reason why God in His providence has that restraining force or power\r\npreventing the coming of this man of sin before &quot;his own season&quot; is\r\nstated in verse 7, which is &quot;For the mystery of lawlessness doth already\r\nwork: only <i>there is<\/i> one that restraineth now, until he be taken out of\r\nthe way.&quot; That which is called &quot;the mystery of lawlessness&quot; is\r\nthe thing that is being kept back or hindered by &quot;that which restraineth.&quot;\r\nWhen that restraining power is removed, this mystery or secret of lawlessness\r\nwill bring forth this willful king or man of sin, who will play the role that\r\nis foretold of him in Daniel 11:36-45 and parallel passages. What is this\r\nmystery of lawlessness? In the words of this passage it is that which will\r\neventually bring forth the man of sin. But, according to verse 9, the coming of\r\nthis man of sin is due &quot;to the working of Satan.&quot; When we take these\r\ntwo statements into consideration, it seems quite plausible that &quot;the\r\nmystery of lawlessness&quot; is Satan's working in an underhanded, hidden way\r\nin his attempt to bring forth the man of sin.<br>\r\n<br>\r\nAs we have already seen from verse 6, Paul speaks of &quot;that which\r\nrestraineth,&quot; but in verse 7 of &quot;one that restraineth now.&quot; <i>That\r\nwhich restraineth,<\/i> as stated above, is in the neuter gender. <i>One that\r\nrestraineth<\/i> is in the masculine gender. That which is an impersonal force\r\nin verse 6 is spoken of as a person in verse 7; therefore the expression, he\r\nthat restraineth, appears here. Such a personification of an impersonal force\r\nis appropriate. From all the facts of this context, it would appear that God is\r\nusing some force or power during the present age to keep back the coming forth\r\nof this man of sin, who will play the role that is foretold of him in the Old\r\nTestament, as well as in this statement of Paul and others of the New Testament\r\nwriters.<br>\r\n<br>\r\nWHAT is this restraining power, or who is he? Various answers are given. Some\r\nexcellent Bible teachers assert that this restraining power is the Holy Spirit\r\nin the church and that, when the church is removed from the earth by the\r\nrapture, the Holy Spirit goes with it and departs from the world. On the other\r\nhand, there are those who take a different view of this situation. They are convinced\r\nthat the restraining power is none other than civil governments led by man. In\r\nsupport of this proposition they call our attention to the fact that when the\r\nmaneuvers and preparations for war of this willful king in the middle of the\r\nTribulation precipitate a global conflict, he is successful. Three of the ten\r\nkings represented by the ten horns of the fourth beast of Daniel, chapter 7,\r\nare put down. The other seven become simply subservient to this world dictator,\r\nrepresented by the little horn which comes up after them, and which becomes so\r\nmuch more powerful than they. The other seven, as factors to be reckoned with,\r\ncease to be. There is then no civil government whatsoever, that can any longer\r\nhinder or retard the coming forth of this man of sin as he is energized by\r\nSatan. Thus the restraining power headed up by the ten kings or dictators is\r\nremoved in the middle to the Tribulation. Only when this is done, does this man\r\nof sin, the son of perdition, show his real character. Prior to this time he\r\nhas been a smooth-speaking, suave flatterer, who seeks to win the favor of all.\r\nOn the other hand, when all civil governments have been crushed and he alone is\r\nsupreme in the world, he walks forth upon the stage of human activity as the\r\nabsolute one who has complete control and power throughout the earth.<br>\r\n<br>\r\nThere doubtless is truth in both interpretations of this prophecy. When,\r\nhowever, due consideration is given to the latter, it seems most highly\r\nprobable that the latter one is the correct one; for it meets all the\r\nconditions set forth by Daniel and the facts presented by Paul. One should read\r\nthe explanation of Hogg and Vine in their <i>Commentary<\/i> on <i>II\r\nThessalonians<\/i> on this subject.<br>\r\n<br>\r\nFrom our study of verses 5-7 we see that Paul is simply reminding his readers\r\nconcerning his former teaching to them regarding the rise to absolute\r\ndictatorial power of the willful king, the man of sin. When he in this war\r\nseizes complete control in the middle of the Tribulation, there is no one to\r\nresist him. Thus these verses do not advance the thought of verse 4, but rather\r\nexplain it. Verses 5-7 are therefore parenthetical.<br>\r\n<br>\r\nIn view of these facts we see that verse 8 picks up the thought that was\r\nadvanced in verse 4 and develops it. Thus in verse 8 Paul declares, &quot;And\r\nthen shall be revealed the lawless one ...&quot; The adverb <i>then<\/i> of this\r\nverse ties his thought to the action expressed by verse 4<i>,<\/i> which we have\r\nalready seen refers to the events that occur in the middle of the Tribulation.\r\nBy his bold action this man of sin will enter a new stage of his career. He\r\nreveals at that time his real self. Figuratively speaking, he lays aside his\r\nmask and manifests to the world his true character of lawlessness. The\r\nrevealing of the man of sin in the middle of the Tribulation is entirely different\r\nfrom his being revealed as mentioned in verse 3, which we have already noted.\r\nThis latter revealing occurs before the Tribulation. It makes his identity\r\nknown, but the revealing mentioned in verse 8, which occurs in the middle of\r\nthe Tribulation, unmasks this monster of hideousness who then acts according to\r\nhis real character and the promptings of Satan.<br>\r\n<br>\r\nHaving mentioned the fact that this lawless one is revealed in the middle of\r\nthe Tribulation, the Apostle asserts that Christ will slay him with the breath\r\nof His mouth and bring him to nought by the manifestation of His coming, which\r\nevent occurs at the end of the Tribulation (vs. 8). This thought, at this stage\r\nof Paul's unfolding of this future drama, simply by way of anticipation tells\r\nthe doom which awaits this wicked one at the second coming of our <span\r\nstyle='color:black'>God<\/span>.<br>\r\n<br>\r\nThe coming of this willful king, this man of sin, is &quot;according to the\r\nworking of Satan with all power and signs and lying wonders, 10 and with all\r\ndeceit of unrighteousness for them that perish ...&quot; (vss. 9-10). This\r\nquotation is still speaking of the coming forth of this man of sin in the\r\nmiddle of the Tribulation. When he reveals his true character, Satan will back\r\nhim up and inspire him, thus enabling him to perform every kind of super-natural\r\nsign and wonder in order to confirm his false claims of being God himself. The\r\nmessage of verse 9 should be studied very carefully in the light of Revelation,\r\nchapter 13, which gives in detail the information concerning his coming. We\r\nread also in Revelation 17:8 of this same event: &quot;The beast that thou\r\nsawest was, and is not; and is about to come up out of the abyss, and to go\r\ninto perdition. And they that dwell on the earth shall wonder, <i>they<\/i>\r\nwhose name hath not been written in the book of life from the foundation of the\r\nworld, when they behold the beast, how that he was, and is not, and shall\r\ncome.&quot; In this struggle the willful king receives the death stroke. His\r\nspirit goes down to Hades where he remains a very short time; then is brought\r\nup by Satan. His spirit re-enters his body. Then Satan takes possession of him\r\nand performs unprecedented signs and wonders through him in the presence of the\r\npeople. This display of miraculous power will be the greatest demonstration of\r\nsuperhuman (diabolical) energy that will ever be witnessed by mortal man.<br>\r\n<br>\r\nSatan will perform these mighty wonders through the Antichrist, who, at that\r\ntime, will have been raised to life, in order to deceive those who &quot;received\r\nnot the love of the truth, that they might be saved.&quot; There will be a\r\ncertain portion of the human family for whom Satan and this willful king put on\r\nthis demonstration of superhuman power. They will have had an opportunity of\r\nreceiving truth in order that they might be saved, but they do not avail\r\nthemselves of it\u2014&quot;they believe not the truth, but have pleasure in\r\nunrighteousness.&quot; But this is in the Tribulation and the church will have\r\nbeen taken out of the world prior to the beginning of that period of judgment.\r\nHow will the entire world have an opportunity of hearing and receiving the\r\ntruth at that period? The answer is to be found in Revelation, chapter 7, which\r\ntells of the great ministry of the 144,000 Jewish evangelists who conduct this\r\nmightiest of all revivals at which time there will be a turning to God on the\r\npart of countless millions, which no man can number.<br>\r\n<br>\r\nAS WE give Israel the truth at the present time, it is like sowing seed in a\r\nvast dry field with moist spots here and there. That seed which falls in the\r\nmoist places germinates and produces immediately. But that which falls upon the\r\ndry ground will remain where it falls until it is watered by the showers later.\r\nThus the showers of the judgments of the great Tribulation will water the seed\r\nwhich is now being sown in the indifferent hearts of the Jewish people. Then\r\nthere will spring forth from that seed-sowing the 144,000 Jewish servants of\r\nGod, evangelists like the Apostle Paul, who will conduct that mightiest of all\r\nrevivals, in which multiplied millions will come to a saving knowledge of the\r\ntruth. They wash their robes and make them white in the blood of the Lamb. This\r\nrevival continues throughout the first half of the Tribulation. But hosts of\r\nmen will not turn to the <span style='color:black'>God<\/span> then. After these\r\nhave had full opportunity to receive the truth, but reject it, God will allow\r\nthe world dictator, energized by Satan, to perform the great wonders and signs,\r\nmentioned in II Thessalonians, chapter 2 and in Revelation, chapter 13, in the\r\nsight of the people of the world. Not having loved the truth but having had\r\npleasure in unrighteousness, and being blinded by Satan, they will be confirmed\r\nin the belief that the Antichrist is God. They will then worship him and\r\nreceive his mark upon their foreheads and on their right hands.<br>\r\n<br>\r\nA WORD by way of recapitulation: The proper interpretation of the expression,\r\n&quot;the god of fortresses,&quot; unlocks the door for the correct\r\nunderstanding of the marvelous passage concerning the willful king and his\r\nvictorious struggle against the entire world and the elimination of all rulers\r\nas potential rivals for imperial authority and power. Thus the proper\r\nunderstanding of the passage in Daniel gives us a basis upon which to stand as\r\nwe study the marvelous prediction in II Thessalonians 2:1-12. These two\r\npassages show very vividly and forcefully the importance of our understanding\r\nthe figure of speech known as <i>paronomasia.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART IV<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nAS STATED BEFORE, a play on words is such an important matter in the Scriptures\r\nthat I feel constrained to give another study on this subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 3:5 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ answered,\r\nVerily, verily, I say unto thee, Except one be born of water and the Spirit, he\r\ncannot enter into the kingdom of God.<\/span><\/i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nNicodemus, who was of the Pharisees and a ruler of the Jews, came, as we are\r\ntold in John 3:1-15, to Christ by night. Why he came at night no one knows. It\r\nis possible that he wanted to have an uninterrupted interview. On the other\r\nhand, he may have sought Him in the darkness of the night because he was afraid\r\nof the Jews. Since we have no testimony along this line, we shall have to hold\r\nour judgment in suspense.<br>\r\n<br>\r\nAccording to the records Nicodemus began his conversation by recognizing that Christ\r\nwas a teacher come from God. In fact, he called Him <i>Rabbi.<\/i> This was\r\nunusual. For a man occupying the position which Nicodemus held in the councils\r\nof the nation to recognize that Christ was a Rabbi, although He had never\r\nattended the theological seminary in Jerusalem, was an indication of the high\r\nesteem in which he held our God. The reason for his recognizing Christ as a\r\nteacher sent from God was that no one was able to do the things which He\r\nperformed unless God was with Him.<br>\r\n<br>\r\nChrist immediately broke off his line of thought by abruptly saying,\r\n&quot;Verily, verily, I say unto thee, Except one be born anew, he cannot see\r\nthe kingdom of God&quot; (John 3:3). Of course we do not have the full account\r\nof the interview. We have only sketches of it here and there. But from what we\r\nhave, it seems that Christ was very abrupt. He knew, however, what He was\r\ndoing; and we may be certain that He did the right thing. He brushed aside all\r\nformalities and preliminary discussion and went right to the vital issue of\r\nlife\u2014the matter of regeneration, salvation. Thus Christ informed Nicodemus that\r\nhe had to be born anew or again; otherwise he would not be able to see the\r\nkingdom of God which John and He were proclaiming.<br>\r\n<br>\r\nNicodemus did not understand the words of our God. He therefore asked,\r\n&quot;How can a man be born when he is old? can he enter a second time into his\r\nmother's womb, and be born?&quot; In reply Christ said, &quot;Verily, verily, I\r\nsay unto thee, Except one be born of water and the Spirit, he cannot enter into\r\nthe kingdom of God.&quot;<br>\r\n<br>\r\nWhy did Christ use the expression, &quot;be born anew&quot; or, again? We do\r\nnot see it anywhere else in the Scriptures. Why does it appear here? The reason\r\nis easily seen. The Jews doted on the fact that they were the descendants of\r\nAbraham. John the Baptist knew that fact and told them not to think that they\r\nhad Abraham as their father, for God was able to raise from the stones children\r\nunto Abraham. Nicodemus, a teacher in Israel, shared the general view of the\r\npeople, which was that the Jews were the seed of Abraham; therefore, the\r\nchildren of God. The kingdom of Israel is called the kingdom of God in I\r\nChronicles 28:4,5. In order for any Gentile to worship the true God he had to\r\ncome over into the Jewish fold and accept circumcision\u2014become a proselyte; thus\r\nhe entered the kingdom of God as it then was. But the Jews were born, by\r\nnatural birth, into this kingdom of God. Thus to be born of Jewish parents was\r\na great thing. In Jewish theology of that day the hopes of the nation for time\r\nand eternity were built upon the fact that the Israelites were the seed of\r\nAbraham, that they were of the circumcision.<br>\r\n<br>\r\nChrist, knowing this fundamental teaching of Judaism, immediately brushed away\r\nthese false hopes by stating to Nicodemus that, if he wished to see this\r\nkingdom which He and John were proclaiming, he, Nicodemus, and everyone else\r\nwith the same desire, must have another birth, a spiritual one; for &quot;That\r\nwhich is born of the flesh is flesh; and that which is born of the Spirit is\r\nspirit.&quot; Your natural birth, said Christ to Nicodemus, will avail you\r\nnothing so far as this new phase of the kingdom which we are preaching is\r\nconcerned. You must have a second or new birth.<br>\r\n<br>\r\nThus Christ spoke of regeneration of the soul in terms of the natural birth of\r\nthe Jew. Neither circumcision nor uncircumcision availeth anything, but a new\r\ncreation which is in Christ.<br>\r\n<br>\r\nMy friend, have you accepted Christ as your Saviour? Has the Spirit of God\r\nregenerated your heart? If you have not had this experience, you will never see\r\nthe kingdom of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 4:10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said, unto her, If thou knewest the gift of God, and who it is\r\nthat saith to thee, Give me to drink; thou wouldest have asked of him, and he\r\nwould have given thee living water.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nIn the fourth chapter of John's Gospel we have a record of our God's leaving\r\nJudaea and going into Galilee. Not having the prejudice that the Jews of that\r\nday had against the Samaritans\u2014hence going from Judea through Peraea northward\r\ninto Galilee\u2014our God went directly through Samaria on His journey northward.\r\nWhen He came to Sychar, He sent the disciples into the village to buy food,\r\nwhile He remained at the well. As He sat there, a woman of Samaria came for\r\nwater. (I have been to this very well and have drunk of the same water.) Christ\r\nasked her for a drink of water. She, being a woman of Samaria, recoiled, because\r\nthe Jews have no dealings with the Samaritans. Moreover, a man, from the Jewish\r\nstandpoint, would never condescend to speak to a strange woman. Thus she was\r\nsurprised and asked Him how it was that He who was a Jew would ask her for a\r\ndrink of water, since she was a Samaritan.<br>\r\n<br>\r\nChrist replied, &quot;If thou knewest the gift of God, and who it is that saith\r\nto thee, Give me to drink; thou wouldest have asked of him, and he would have\r\ngiven thee living water&quot; (4:10). Why did Christ say that He would give her\r\n<i>living water<\/i> if she asked for it? <i>It is clear that this language is a\r\nplay on words or ideas.<\/i> He had asked for a drink of water, literal water.\r\nThen He had declared that, if she would ask of Him, He would give her, not the\r\nwater from the well, but &quot;living water.&quot; Thus it is clear that the\r\nexpression, living water, is an echo of the water about which the conversation\r\nwas being held.<br>\r\n<br>\r\nWhat did Christ mean here by &quot;living water&quot;? From verse 14, we learn\r\nthat He told her &quot;... the water that I shall give ... shall become ... a\r\nwell of water springing up unto eternal life.&quot; Thus we see that He was\r\ntalking about something which He would give her upon request, and which would\r\nresult in eternal life\u2014throughout all the ages of eternity. What makes it\r\npossible for people to live with God forever and ever? It is the salvation of\r\nthe soul, the regeneration of the heart, the being &quot;born again.&quot; Thus\r\nChrist spoke of salvation in terms of the topic of the conversation.<br>\r\n<br>\r\nOur God declared that, if she asked, He would give. The proposition was clear,\r\nno misunderstanding possible. All she had to do was to ask, which request would\r\nsimply indicate a desire for salvation. He did not impose any acts of obedience\r\nwhatsoever; He simply declared that, if she wanted it and asked for it, salvation\r\nwould be hers.<br>\r\n<br>\r\nSalvation is a very simple matter. It is to be had for the asking, if one\r\nsimply believes, turning to the God for that which He alone can give. Friend,\r\nhave you enjoyed drinking this water of life? It is free to you for the asking.\r\nIf you have not asked Him for it, may you do so today. Having received, may you\r\ngo forth serving Him day by day.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:28,29 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>They said\r\ntherefore unto him, What must we do, that we may work the works of God? 29 <\/span><\/i><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said unto them, This is the work of God, that ye believe on him\r\nwhom he hath sent.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nThe Jews all the time thought in terms of work, of service, of obedience to\r\nlaw. They could not think in any other categories. They therefore asked Him,\r\n&quot;What must we do, that we may work the works of God?&quot; His reply was,\r\n&quot;This is the work of God, that ye believe on him whom he hath sent.&quot;\r\nHere again we have a play on words. The universal testimony of the New\r\nTestament Scriptures is that salvation is by grace through faith. God was under\r\nno obligations to save anyone. But He, out of His graciousness, has provided a\r\nmeans of redemption, whereby salvation is made acceptable to all, to the rich\r\nand the poor alike. All one has to do is to believe.<br>\r\n<br>\r\nThe Jew thought that he had to do some work in order that he might work the\r\nworks of God. Christ took advantage of this statement and set forth the plan of\r\nsalvation. If they wanted to do the real work of God, then they should believe\r\non Him, Christ, whom God had sent. In so doing, they would accept Him as their\r\nRedeemer and follow Him as the sheep follow the shepherd. Christ is the Good\r\nShepherd. He is leading the way. All His sheep harken to His voice and follow\r\nHim daily. Let us follow Him, not afar off, as Peter did at the time of the\r\ncrucifixion; but let us follow Him closely and daily.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:48-58 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I am the\r\nbread of life. 49 Your fathers ate the manna in the wilderness, and they died\r\n... 51 I am the living bread which came dawn out of heaven: if any man eat of\r\nthis bread, he shall live for ever: yea and the bread which I will give is my\r\nflesh, for the life of the world ... Except ye eat the flesh of the Son of man\r\nand drink his blood, ye have not life in yourselves. 54 He that eateth my flesh\r\nand drinketh my blood hath eternal life; and I will raise him up at the last\r\nday ... This is the bread which came down out of heaven: not as the fathers\r\nate, and died; he that eateth this bread shall live for ever.<\/span><\/i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nHow are we to understand the language of this quotation? Was Christ talking\r\nabout cannibalism, eating His literal flesh and drinking His literal blood?\r\nSuch an idea is ridiculous and abhorrent. The key to the understanding of this\r\nlanguage, however, is to be found in the circumstances which gave rise to this\r\nmessage. The events recorded in the sixth chapter of John occurred at the\r\npassover time, one year before the crucifixion. In the first fourteen verses we\r\nhave a record of Christ's feeding the five thousand on the eastern shore of the\r\nSea of Galilee. When the people came and were trying, by force, to make Him\r\nKing, He retired into a mountain alone. At eventide the disciples entered into\r\na boat and were crossing the sea to the west side. As they were sailing along,\r\nthere arose a storm. Christ came to them, entered the boat, and brought them\r\nsafely to the opposite shore. On the next day, the multitudes that had been\r\nfed\u2014given a free dinner\u2014ran around the north end of the sea and came to\r\nCapernaum. Christ entered into the synagogue and delivered His message. It was\r\nquite evident that the people had come and were following Him in order that\r\nthey might receive another free dinner, or many of them. Knowing the motives\r\nthat had prompted them to come, Christ told them that He was the true bread\r\nthat had come down out of heaven and that they would have to eat Him\u2014eat His\r\nflesh and drink His blood\u2014otherwise they would have no life in themselves.<br>\r\n<br>\r\nIn view of the circumstances which gave rise to this message, it is very\r\nevident that Christ was speaking of their receiving Him as their Saviour in\r\nterms of their receiving the food which He had given to them free the day\r\nbefore. He was therefore speaking of their accepting Him and the gift of\r\nsalvation in terms of the thought which was uppermost in their minds at the\r\ntime.<br>\r\n<br>\r\nTo refer this passage to the Christ\u2019s supper and to build up a doctrine around\r\nit that, unless one partakes of the loaf and the cup, he has no life in him is\r\nto do violence to this passage. The Bible does teach that the children of God\r\nshould meet on the first day of the week and remember their God by observing\r\nthe supper, but this thought was farthest from His mind on the occasion of His\r\npreaching the sermon recorded in John, chapter 6.<br>\r\n<br>\r\nTo take this passage literally and to claim that the cup and the loaf, when\r\nblessed, are literally converted into the actual body and blood of Christ is\r\nnot suggested by anything in the language.Christdid not intimate that the loaf\r\nwould be converted into His actual body and the fruit of the vine into His\r\nactual blood in order that His disciples might partake thereof and live. Such\r\nan idea is paganism.<br>\r\n<br>\r\nThe extreme and unreasonable positions that have been placed upon this language\r\nwould never have been thought of if this passage had been recognized as a plain\r\ncase of paronomasia or a play upon word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 11:25\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ said\r\nunto her, I am the resurrection, and, the life: he that believeth on me, though\r\nhe die, yet shall he live.<\/span><\/i><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nWhy did Christ declare on this occasion, &quot;I am the resurrection, and the\r\nlife&quot;? And, &quot;... he that believeth on me, though he die, yet shall he\r\nlive&quot;?<br>\r\n<br>\r\nA glance at the context points instantly to the force of His language. Lazarus\r\nhad died and his sisters, Mary and Martha, had sent for Christ, who came. Upon\r\nHis arrival, Martha met Him and began talking to Him about Lazarus. She was\r\nindeed grieved at the loss of her brother. In the course of the conversation Christ\r\nsaid to her, &quot;Thy brother shall rise again.&quot; She rejoined by\r\ndeclaring, &quot;I know that he shall rise again in the resurrection at the\r\nlast day.&quot; &quot;I am the resurrection,&quot; responded Christ, &quot;and\r\nthe life: he that believeth on me, though he die, yet shall he live ...&quot;\r\nWhen Christ told her that her brother would rise, Martha thought that He was\r\ntalking about the resurrection at the last day. But Christ said: No, I am the\r\nresurrection and the life. Was He the literal resurrection and the life? No.\r\nResurrection is an abstract term. It connotes an action. Since they were\r\ntalking about the resurrection of the body, and since He is the cause of the\r\nresurrection, He declared that, &quot;I am the resurrection ...&quot; In the\r\nlight, therefore, of these facts we instantly grasp the significance of the\r\nlanguage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF THE CONTEXT OF QUOTATIONS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nNO ONE LIVES TO HIMSELF, neither does he die to himself. We are part of all we\r\nmeet, according to Tennyson. Everything that comes in contact with us has a\r\ncertain amount of influence upon us, even though it may be infinitesimally\r\nsmall. Environment is certainly one of the prime factors in determining the\r\nconduct and the life of each individual. From these general observations, we\r\ncan see that the context, which is the &quot;environment&quot; of a sentence,\r\nmust of necessity have a profound impression upon the thought of a given\r\nsentence. Just as, in order to understand a person, we must know his antecedents\r\nand his environment, so must we know that which lies back behind the thought\r\nand the environment or setting in which it is placed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           The\r\nStatement Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A thought\r\nis first expressed by one of the prophets, for instance, in a certain section\r\nin which he is developing a specific theme. A later prophet, or a New Testament\r\nwriter, lifts that quotation from its context and put it into another one and\r\nweaves it into his thoughts. This process I might compare to the gardener who plants\r\nseeds in a bed which spring forth into plants. Then some of the plants are\r\ntaken out of the bed and are placed in an entirely different environment where\r\nthey grow to maturity. Quotations found in the New Testament, taken from the\r\nOld, are like these plants that were sown in the original bed, but are taken up\r\nand transplanted to another environment. We want to see the original\r\nenvironment and likewise the final surroundings of these quotations.<br>\r\n<br>\r\nEach quotation has a very definite meaning in the original context. Thus one\r\nmust study the entire connection of any quotation in the original setting, in\r\norder to get its full import. When this quotation is removed and is put over\r\ninto a New Testament environment, the entire context of the New Testament must\r\nbe sought and the bearing of the quotation upon the thought of the New\r\nTestament writer must be studied. When this is done, sometimes it is found that\r\nthat to which the quotation from the Old Testament is applied in the New fills\r\nout the entire picture as it is presented in the original quotation. In other\r\ninstances it is not the complete fulfillment, but is only a partial or a\r\nlimited accomplishment of the original prediction. Moreover, it may be the\r\nliteral fulfillment plus a typical signification. Or it may be the literal\r\nfulfillment plus an application to a similar circumstance. Then again it may be\r\nthe literal fulfillment plus a summation of a given situation. These various\r\nphases of the truth will develop as we proceed with the study. These statements\r\nbeing true, one can see how very important it is to study both the original\r\ncontext and the one into which the quotation is transplanted, in order to get\r\nthe full scriptural picture of a given prediction. A failure to comply with\r\nthis principle has led to endless confusion and difficulty.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>II.          An\r\nExamination Of Some Examples Of The <br>\r\nPrinciple Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>For a first example of this\r\nprinciple let us look in the New Testament. In Matthew 1:23 we have these\r\nwords: &quot;Behold, the virgin shall be with child, and shall bring forth a\r\nson, And they shall call his name Immanuel; which is being interpreted, God\r\nwith us.&quot; Matthew took this quotation from the Septuagint translation of\r\nthe Old Testament and not from the original Hebrew. It seems that from a\r\ncareful reading of Matthew, chapter 1, the angel who appeared to Joseph is the\r\none quoting this passage from Isaiah 7:14; for immediately following it,\r\nMatthew tells us that Joseph arose from his sleep. This statement implies that\r\nthe quotation was given by the angel.<br>\r\n<br>\r\nWhen we turn to Isaiah, chapter 7, we see that God made an offer through the\r\nprophet to young King Ahaz to perform a miracle in order to strengthen his\r\nfaith. The young king was to designate the place where the miracle was to\r\noccur\u2014whether in the heavens above or in the deep, that is, in the sea beneath.\r\nAhaz did not care for spiritual things. He chose rather to go on in his own\r\nway. Thus he rejected the offer by a pious dodge. When he thus treated sacred\r\nmatters lightly, Isaiah turned from him and addressed the entire house of\r\nDavid. Not only to those living in his day, but to succeeding generations he spoke\r\nand promised that God would give them a sign which would be that a virgin\r\nshould conceive and bear a Son and should call his name Immanuel. From the\r\ntrend of the thought in Isaiah, chapter 7, it is very evident that the sign\r\noffered Ahaz was a supernatural wonder. It is equally clear that the sign to\r\nthe house of David should likewise be of super-human origin. In keeping with\r\nthis thought the promise is made that &quot;the virgin&quot;\u2014some definite\r\nspecific virgin known to the prophet and his auditors\u2014would conceive and would\r\nbear a Son who would be &quot;God with us.&quot; Clearly then the Son promised\r\nin this passage could be none other than one who was miraculously conceived and\r\nborn of a virgin, and who would be God in human form.<br>\r\n<br>\r\nBut immediately following Isaiah 7:14 are verses 15-17 in which is found the\r\npromise of another child, concerning whom nothing miraculous is spoken. He was\r\nto be born in the very near future from the standpoint of the prophet. Before\r\nhe would know to refuse the evil and choose the good the two lands whose kings\r\nAhaz feared would be brought to desolation. Thus it is clear that the child\r\nmentioned in verses 15-17 was entirely different from the one foretold in verse\r\n14. When we are willing to take the language at what it says, we cannot avoid this\r\nconclusion. There is therefore the blending of prophecies concerning two\r\nchildren: one the Messiah of Israel, and the other a child born by natural\r\ngeneration. The blending of two predictions is of frequent occurrence\r\nthroughout the prophetic word. This phenomena therefore is not strange to those\r\nwho are familiar with the prophecies. When we turn now to Matthew, chapter 1,\r\nwe see that the Evangelist quotes the angel as explaining to Joseph Mary's\r\ncondition at the time. To Joseph's amazement Mary, to whom he was at that time\r\nbetrothed, had become an expectant mother. This fact shocked Joseph. He decided\r\nthat he would put her away privately and not make a public example out of her.\r\nIn order to forestall such action, the angel came and explained that she was the\r\none of whom the prophet Isaiah had foretold and that her child had been\r\nmiraculously conceived and would be Immanuel, which means <i>God is with us<\/i>.\r\nIn the light of these facts it is clear that the prophecy spoken by Isaiah was\r\nto be taken literally, at its face value; for so did the angel understand it\r\nand expound it to Joseph.<br>\r\n<br>\r\nThe virgin birth was essential to our salvation. Man, in the person of Adam,\r\nthe representative of the race, lost everything when he partook of the\r\nforbidden fruit. Thus in our representative we lost our birthright. By the\r\ntransgression of one man sin entered the world. Christ, the second Adam, who\r\naccording to this prediction enters the world by miraculous conception and\r\nvirgin birth, championed the cause of man and won back for him his birthright\r\nfrom Satan. He, as a man, fought the battle and won the victory, conquering the\r\nDevil, who had the power of death, and brought life and immortality to light\r\nthrough the gospel. It was as man that the Messiah won the victory and obtained\r\nall\u2014and more than we lost in Adam.<br>\r\n<br>\r\nFrom the Old Testament it was clear that the Messiah would be a man, the Son of\r\nAbraham, the Son of David. In order to be a man, He had to be born as other men\r\nare born. In regard to such a birth there were three possibilities: human\r\nparents, a new creation, and the substitution of the divine operation instead\r\nof a human father. If He had human parents, He would simply be like other men,\r\nhaving the fallen nature. If He were a being created, He would not be a man\r\nbelonging to our race. Hence, under God's moral government, He could not\r\nchampion man's cause. The only other possibility would be that of the\r\nsubstitution of the divine operation for a human father. By this method the\r\ntaint of sin would be excluded, for it is inconceivable that, with the divine\r\noperation in the matter of the virgin birth, the taint or element of sin would\r\nbe possible. Thus, according to reason, the miraculous conception by the divine\r\noperation and the virgin birth of the Messiah is the only possibility for the\r\nredemption of the human race. Such is the explanation given by the angel. The\r\ninspired Apostle's quoting the angel's word puts the divine seal of approval\r\nupon the account. There is perfect harmony between the prophecy in its original\r\nconnection and in the account of the birth of Christ in the New Testament,\r\nwhich was the complete fulfillment of the prediction. The prediction threw\r\nlight upon the fulfillment and the fulfillment upon the original prophecy.<br>\r\n<br>\r\nTHE next quotation which I wish to note is the one appearing in Matthew 2:6\r\nwhich is taken from Micah 5:2. &quot;Now shalt thou gather thyself in troops, 0\r\ndaughter of troops: he hath laid siege against us; they shall smite the judge\r\nof Israel with a rod upon the cheek. 2 But thou, Beth-lehem Ephrathah, which\r\nart little to be among the thousands of Judah, out of thee shall one come forth\r\nunto me that is to be ruler in Israel; whose goings forth are from of old, from\r\neverlasting. 3 Therefore will he give them up, until the time that she who\r\ntravaileth hath brought forth: then the residue of his brethren shall return\r\nunto the children of Israel&quot; (Micah 5:1-3). In verse 1 the prophet\r\naddresses one whom he calls &quot;0 daughter of troops&quot; and tells her to\r\ngather her forces together &quot;against us,&quot; the Jewish people. Then he\r\nforetells that the besieging forces will smite the Judge of Israel with a rod\r\nupon the cheek. This language shows that Israel, at the time here foreseen,\r\ndoes not have a king. The siege is against the city where this judge of Israel\r\nis. This information immediately shows that the siege is against the capitol\r\ncity of the Jews, Jerusalem. In contrast with Jerusalem is the little town of\r\nBeth-lehem Ephrathah, which is small to be numbered among the thousands of\r\nJudah. Yet she is very important because of the fact that the one who is to be\r\nruler in Israel is to come forth from there unto God. This one has had a\r\npre-existence prior to His coming forth from Bethlehem, for it is said\r\nconcerning Him that His &quot;goings forth are from of old, from everlasting.&quot;\r\nThis passage shows that the one of whom the prophet is speaking has had an\r\nexistence prior to His going forth from Bethlehem. In fact, He has been active\r\nfrom historic times throughout the past prior to His coming to Bethlehem.<br>\r\n<br>\r\nFollowing this prediction is the warning: &quot;Therefore will he give them up,\r\nuntil the time that she who travaileth hath brought forth: then the residue of\r\nhis brethren shall return unto the children of Israel.&quot; This verse is a\r\nconclusion drawn from data that has just preceded\u2014the facts which we have just\r\nnoted; namely, the siege of Jerusalem. Evidently there is some connection\r\nbetween the siege of Jerusalem and the birth in Bethlehem of this future ruler\r\nof Israel. Because of a certain connection existing between these two events,\r\nGod gives them up until the time &quot;that she who travaileth hath brought\r\nforth ...&quot; God gives up Jerusalem with her children until she who travails\r\nbrings forth. Who is the one travailing and bringing forth? In the light of the\r\ncontext it can be Jerusalem only who brings forth the new Israel; for\r\nimmediately it is explained that &quot;then the residue of his brethren shall\r\nreturn unto the children of Israel.&quot; The rest of the brethren of Judah\r\nwill return to this tribe when she who travails brings forth. From other\r\npassages we know that the twelve tribes of Israel will be united and will\r\nconstitute one nation, when the Jews acknowledge their national sin and accept Christ\r\nas their Messiah. These three verses show us that God brings the daughter of\r\ntroops against Jerusalem to besiege the people. He gives His Chosen People up\r\nuntil Jerusalem finally travails in the time of Jacob's trouble and the new\r\nIsrael is born. But this siege against the capital of the Hebrews and the\r\ngiving of them up until the time of the Tribulation is due to their relation to\r\nthis one who is born in Bethlehem. The connection isn't given here but is to be\r\nsupplied from other passages that deal with the same subject. When we examine\r\nthese in the light of other passages, we see that this one who is born in\r\nBethlehem is none other than the Messiah. The ancient synagogue recognized this\r\nfact and thus interpreted this passage as a prediction concerning His birth.\r\nWhen He thus comes to His people, the leaders do not understand who He is and\r\ndo not recognize Him. They reject Him and clamor for His execution, which is\r\ncarried out by the Romans. Finally, forty years after that fateful event, Rome,\r\nthe daughter of troops, brings her forces against the Jewish nation. Jerusalem\r\nfalls in A.D. 70. The Hebrews are scattered throughout the world and they\r\nremain the people of the wandering feet until the time that Jerusalem travails\r\nagain with child, the new Israel. At that time the Hebrew people will see the\r\nmistake of the centuries in their rejecting the Messiah. In true contrition\r\nthey will acknowledge their national sin, will plead for Him to return, which\r\nthing He will do. Then all Israel will be reunited. Thus the residue of Judah's\r\nbrethren will return to Him. Messiah will mount the throne of David and will\r\nestablish a reign of righteousness, peace, and justice upon the earth.\r\nAccording to verse 4, Messiah &quot;shall stand, and shall feed his flock in\r\nthe strength of Jehovah, in the majesty of the name of Jehovah his God: and\r\nthey shall abide; for now shall he be great unto the ends of the earth.&quot;\r\nSuch is the original context of the second quotation given in Matthew.<br>\r\n<br>\r\nNow let us look at it as it appears in Matthew. When the wise men came from the\r\nEast and inquired where was the child who is born &quot;King of the Jews,&quot;\r\nHerod inquired of the scribes where the expected King was to be born. Their\r\nreply was that, according to Micah's prophecy, He was to be born in Bethlehem\r\nof Judaea. Thus they quoted Micah 5:2 and interpreted this passage literally.\r\nHerod wanted to know the place where He was to be born. The prophecy stated\r\nthat it would be in Bethlehem of Judah.<br>\r\n<br>\r\nThis prophecy was interpreted literally. Messiah, who is to be Israel's future\r\nRuler, was, according to plan and schedule, to be born in Bethlehem of Judah.\r\nThus we see from Matthew's use of this passage that the prophecy was fulfilled\r\nliterally. Both the original prediction and its application in the New\r\nTestament confirm one another.<br>\r\n<br>\r\nA THIRD quotation given in the New Testament from the Old is found in Matthew\r\n2:15: &quot;Out of Egypt did I call my son.&quot; This passage is found in\r\nHosea 11:1. An examination of the original context shows that the prophet was\r\nspeaking of Israel and her coming forth out of Egyptian bondage. Israel was in\r\nthe literal Egypt and literally came out of Egyptian bondage under the\r\nleadership of Moses. About this interpretation there can be no doubt. When the\r\nwise men departed from Bethlehem, they went directly to their own home and did\r\nnot return to tell Herod anything about the Christ Child. Knowing what Herod\r\nwould do, God warned Joseph to take the child and Mary the mother, to flee to\r\nEgypt, and to remain there until He would tell them when to come back to the\r\nland of Israel. Joseph followed the instructions implicitly. When Herod was\r\ndead, God instructed him to bring the mother and the child out of Egypt and to\r\nreturn to Palestine. This thing they literally did. Matthew said that the Holy\r\nFamily resided in Egypt and came forth, returning to the land of Israel, and\r\nthus fulfilled this prophecy. But as we have seen, this prophecy applied to\r\nIsrael literally and to the Exodus under Moses. Just as Israel's coming out of\r\nEgypt was literal, so was the coming of the Holy Family literal. But since\r\nIsrael is called God's first-born and so Christ was God's First-Born, there was\r\na typical relationship between Israel and the Messiah. Thus we see the literal\r\nmeaning of the prophecy plus the typical signification. Because of Israel's\r\nbeing typical of the Messiah, this passage was thus properly and legitimately\r\napplied to Him.<br>\r\n<br>\r\nIN Matthew 2:18 we have a quotation taken from Jeremiah 31:15: &quot;Thus saith\r\nJehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel\r\nweeping for her children; she refuseth to be comforted for her children, because\r\nthey are not.&quot; An examination of this passage in the original context\r\nshows that these words were spoken concerning the mothers of Israel who wept\r\nwhen their sons, at the conclusion of the fall of Jerusalem under\r\nNebuchadnezzar went forth into Babylonian captivity. There was literal weeping\r\nby real women concerning the fate that had overtaken their sons. An examination\r\nof the original context shows that this is the significance of the words.<br>\r\n<br>\r\nWhen Herod saw that he had been mocked by the wise men, he issued a decree that\r\nall children under two years of age should be destroyed. He issued this edict\r\nin order that he might be certain that the Christ Child was slain. When this\r\ndecree was executed, naturally the mothers of Bethlehem whose children had been\r\nslain wept for their children. In the original passage there were actual\r\nmothers weeping literally for their children. In the application that is made\r\nof this passage to the mothers of Bethlehem the whole situation is literal. But\r\ndid Jeremiah, in speaking these words, look forward and see these mothers in\r\nBethlehem weeping? This is doubtful. Why then, did Matthew quote this passage\r\nand apply it to the case under discussion? The original subjects concerning\r\nwhom the prophecy was uttered and those to whom it was applied were all\r\nliterally in a similar position. The cases were parallel in that they were\r\nliteral and were similar. Thus Matthew interprets this passage literally and\r\nmakes an application to an analogous case. We see that the prophecy had literal\r\nfulfillment plus an application. This is a legitimate use of Scripture.<br>\r\n<br>\r\nIN Matthew 2:23 we are told that Mary and Joseph brought Christ and settled in\r\nNazareth that it might be fulfilled which had been spoken through the prophets\r\nthat He should be called a Nazarene. One will look in vain for such a definite,\r\nspecific passage of Scripture saying that the Messiah would be called a\r\nNazarene. A Nazarene is an inhabitant of Nazareth. In the first century\r\nNazareth had a very bad name. When Nathaniel was told that Christ was of\r\nNazareth, he asked this question: &quot;Can any good thing come out of\r\nNazareth?&quot; (John 1:46). The word, Nazarene, in the days of Christ was a\r\nterm of reproach. Since there is no specific passage of Scripture which says\r\nthat Messiah would be called a Nazarene, and since there are many passages\r\nwhich say that He would be hated, despised, and looked down upon, it is very\r\nclear that the statement of the Evangelist that He should be called a Nazarene\r\nis his way of giving us the gist of those prophecies that tell about the\r\nhostile attitude that the people would take toward Messiah. The Old Testament\r\npredictions say that men will literally hate the Messiah, and that He will be a\r\nreproach and will be despised. All of these ideas are expressed by the word, Nazarene.\r\nThus we see that this is a literal fulfillment of these predictions, but it is\r\nalso a summation of the teachings of the prophets on this point.<br>\r\n<br>\r\nFrom this short survey of quotations from the Old Testament we can see how very\r\nimportant it is that we examine the contexts of every quotation thus cited in\r\norder that we may determine the correct interpretation.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nONE OF the characteristics of the present era is that it is imbued with what is\r\ncalled the scientific spirit. The word science comes from the Latin word which\r\nmeans &quot;to know.&quot; Science, then, according to definition, is that\r\nwhich is known. In order to know anything properly, a person must have all the\r\nfacts that pertain to the subject in hand. He must, not only gather the facts,\r\nbut must correlate his data, and place it in proper relation in its\r\nenvironment.<br>\r\n<br>\r\nIf a person, therefore, is endeavoring to study any passage or text in a\r\nscientific manner, he must gather all the facts that bear upon the subject of\r\nthe special passage, must relate them to kindred thoughts, and give them their\r\nproper place in the scheme of things. I might illustrate this process by the\r\nuse of the jigsaw puzzle. The component parts are laid out for one to use in\r\nreconstructing or building all the pieces into a complete unit. When each\r\nsingle part is placed in its proper position with relation to others without\r\nbeing forced, a picture or map is thus constructed\u2014figuratively speaking, a\r\nmosaic is formed, which presents some pattern or scene.<br>\r\n<br>\r\nAgain, the principle which we have under consideration may be compared to the\r\nwork of a lawyer on a given case. He seeks all the information and the data\r\nthat has any bearing upon the situation. The facts and material evidence, if\r\nthere be any, are presented in the proper relation to other things. In the case\r\nof a trial by jury, these facts are presented by the witnesses and are summed\r\nup by the legal advisers on both sides. Then it is for the jury to decide the\r\ncase upon the merits of the evidence.<br>\r\n<br>\r\nIn a similar way, when anyone is studying any particular subject in the\r\nScriptures, he must examine carefully the testimony of each of the biblical\r\nwriters on the subject to be investigated. The testimony of each passage must be\r\nrelated properly to the theme in hand in order that a clear picture may be\r\npresented by all of those giving their testimony.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Some\r\nFundamental Principles Involved <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In order\r\nto gather all facts on a given subject\u2014if a person wishes to get a complete and\r\na clear picture of a subject\u2014he should have a good concordance; but should know\r\nhow to use it. Of course, the references in a good reference Bible are often of\r\ngreat advantage to the student. At the same time, many of these references are\r\nincorrect, since they have been placed there by men, fallible creatures who do\r\nmake mistakes. A person must study each scripture to which a reference is made\r\nin order to determine whether or not the particular passage referred to has any\r\nbearing upon the theme under investigation. The facts of each context alone can\r\ndecide this matter.<br>\r\n<br>\r\nA very grave error is frequently made by considering a verse as being related\r\nto a given one because of the same words in both passages. For instance in\r\nGenesis 1:2 we see the words, waste and void, which describe the condition of\r\nthe earth after it had been wrecked. In Jeremiah 4:23 we also see these same\r\nwords. Many have concluded, therefore, that Jeremiah was looking backward to\r\nthe same original catastrophe that overtook the primitive earth. Whenever such\r\nan interpretation as this is made, error instantly is injected into the\r\nsubject. When the context of the passage of Jeremiah 4:23 is studied, it\r\nbecomes immediately evident that this passage is referring to the great Tribulation,\r\nwhen wreckage and devastation will be the order of the day on account of the\r\nterrific judgments which Godwill send upon the earth.<br>\r\n<br>\r\nAgain, we see mention made of the new heavens and the new earth in Isaiah\r\n65:17. By looking at and studying carefully II Peter 3:1-13, we find reference\r\nto the new heavens and the new earth. By our studying each of these passages\r\nand getting the facts in each context, we see that both Isaiah and Peter were\r\ntalking about the new heavens and the new earth of the Millennial Era. But in\r\nRevelation, chapters 21 and 22, we also read of new heavens and a new earth.\r\nWhen a person studies the chronological development of the prophecies of the\r\nBook of Revelation, he sees that the new heavens and earth of these chapters\r\nare those which will be created after the Millennium has ended. To identify\r\ntherefore the new heavens of Isaiah 65:17 and II Peter 3:13 with the new heaven\r\nof Revelation, chapters 21 and 22, is a false identification. Whenever these\r\nare thus considered the same confusion is immediately introduced into the\r\nScriptures.<br>\r\n<br>\r\nWhenever a person studies the Scriptures by comparing one passage with another,\r\nhe assumes that all truth harmonizes. Since the Bible is the inerrantly\r\ninspired Word of God, all of its statements must harmonize. Should there appear\r\nto be, on the surface, a contradiction, let us conclude that the discrepancy is\r\nonly apparent and not real. Any such variance is to be accounted for upon the\r\nbasis of our lack of knowledge or comprehension to understand the real situation\r\nwhich appears as inharmonious. Truth and facts, whether in the physical,\r\nmaterial universe, or in revelation, are in perfect accord. The God who created\r\nthe universe likewise made the revelation that is contained in the Scriptures.\r\nHe being the God of reality, stamps truth on His material universe and states\r\nit in His Word.<br>\r\n<br>\r\nIt is of paramount importance that, whenever we attempt to compare scripture\r\nwith scripture, we must be certain that the passages under consideration are\r\nindeed talking of the same things, persons, or events. Sometimes, upon the\r\nsurface, there appears to be a connection between two passages. But when all\r\nthe facts of the context of each passage are studied carefully, it frequently\r\nbecomes evident that those passages that are supposed to be related are not. On\r\nthe other hand, often there are passages that have bearing upon other\r\nquotations, which at a glance we do not immediately recognize. But let it be\r\nunderstood that the facts of the context of all passages must be thoroughly studied\r\nbefore any identification may be made.<br>\r\n<br>\r\nWe must understand that the fullness, completeness, and the clarity of a\r\npicture that is made by comparing scripture with scripture, depend upon the\r\nthorough and complete investigation that is made. If only a few passages that\r\nhave bearing upon a subject are studied and considered, of course the picture\r\nor conclusion to which one is brought is only partial, limited, and incomplete.\r\nOn the other hand if all related passages are studied in the light of the context\r\nof each and the facts thus gleaned are placed in the proper relationship with\r\nthe others that are gathered from different passages, and if a thorough\r\ninduction is made, then we have a complete and clear picture of the subject\r\nunder consideration\u2014we have all the truth that God has revealed on a given\r\nsubject. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>An\r\nExample Of Comparing Scripture With Scripture <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning God\r\ncreated the heavens and the earth&quot; (Gen. 1:1). The first statement of the\r\nScriptures in the original Hebrew contains seven words. This declaration has\r\nmighty and far-reaching ramifications. In fact, volumes are wrapped up in this\r\nsublime utterance. By a clear, full understanding of this passage, most of the\r\nphilosophies and cults may be refuted. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the Beginning&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning ...&quot;\r\nThis phrase immediately suggests that found in John 1:1: &quot;In the beginning\r\nwas the Word ...&quot; The Word, the Living Word, existed in the beginning,\r\nthat portion of eternity that antedated the creation of the material universe.\r\nLikewise reference is made to this same Living Word who is thought of as\r\nWisdom, in Proverbs 8:22f:<br>\r\n<br>\r\n&quot;22 Jehovah possessed me in the beginning of his way,<br>\r\nBefore his works of old.<br>\r\n&quot;23 I was set up from everlasting from the beginning,<br>\r\nBefore the earth was.<br>\r\n<br>\r\n&quot;30 Then I was by him, as a master workman;<br>\r\nAnd I was daily his delight, <br>\r\nRejoicing always before him,<br>\r\n&quot;31 Rejoicing in his habitable earth;<br>\r\nAnd my delight was with the sons of men.&quot;<br>\r\n<br>\r\nIn such a passage as Isaiah 44:6 we have a reference to God and His being back\r\nin the beginning, in the eternity of the past, as well as existing throughout\r\nall the future ages of eternity.<br>\r\n<br>\r\nThere are many more passages that deal with this phrase and the idea set forth,\r\nbut these are sufficient for us to understand how to proceed in comparing scripture\r\nwith scripture to get all the information on any one particular expression.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God, YHUH<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 1:1 we are told that\r\nGod created the material universe. God here is the original name for the\r\nAlmighty and carries the idea of Strong Ones, since the word is in the plural\r\nnumber. When, in the thinking of men who refused to retain God in their\r\nknowledge, the forces of nature were deified and were considered as actual\r\ngods, Godrevealed His memorial name to His people. In the days of Seth, for\r\ninstance, men began to call upon the name of Jehovah (Gen. 4:26). This name\r\ncarried the idea of the Uncaused Cause of all things, the one who stands back\r\nbehind all things, and who has brought all things into existence, \u2014 the one in\r\nwhom all live, move, and have their continual being.<br>\r\n<br>\r\nSince the word rendered &quot;God&quot; is in the plural, and since\r\n&quot;three&quot; is the smallest plural\u2014there being the singular and also the\r\ndual numbers\u2014we can see how the plural for the word God is an echo of the\r\nTrinity, tri-unity\u2014Three in One and One in Three.<br>\r\n<br>\r\nMoses declared the unity and at the same time the plurality of the Divine Being\r\nin Deuteronomy 6:4, which literally rendered is: &quot;Hear 0 Israel! Jehovah,\r\nour Gods, is Jehovah a unity.&quot; Here the word Jehovah refers to the Holy\r\nTrinity. In certain other texts it is evident from these facts that this\r\nmemorial name of God refers to the Father; in still others the Son is referred\r\nto by this same name. And in still others the Holy Spirit is called Jehovah.<br>\r\n<br>\r\nBy looking at a few passages and by noting the facts just mentioned, we see\r\nthat, in our study of passages containing the word God, Jehovah, or God, we\r\nhave an inexhaustible fund of biblical knowledge. We could continue with this\r\nsecond word of Genesis 1:1 and fill several volumes. But these suggestions show\r\nus how we should study this phase of our subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;Created&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An examination of the fifty-odd\r\noccurrences of the word, create, in the Hebrew Bible shows that the fundamental\r\nconcept lying behind this word is that of bringing something into existence\r\nwhich had no form nor substance before the act of creating was performed. This\r\nfundamental meaning lies inherently in the word although it may have secondary\r\napplications.<br>\r\n<br>\r\nThough the word, create, does not occur in Psalm 90, verse 2, the idea is\r\nthere, expressed in different terms. Moses looked back to the time when the\r\nheavens and the earth were brought into existence. Then he lifted his eyes and\r\ntook a far-off view in the direction of the past and spoke of the ages which\r\nantedated time, and which constituted eternity in the past. From the context it\r\nis clear that creation is referred to in this passage.<br>\r\n<br>\r\nAgain, the creation of the universe is referred to in Job 38:7. When Godcreated\r\nthe earth, it was not in the condition described in Genesis 1:2. On the\r\ncontrary, it was not a waste, nor desolation. From John 1:1-4 we see that the\r\nWord, the Living Word, Christ, was the one who actually was the Creator of the\r\nmaterial universe. This phase, likewise, of our subject could be continued\r\nindefinitely. Such a study as this would enrich our lives very materially, but\r\nthis much discussion is sufficient for us to see the importance of looking at\r\nthis word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Heavens&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In Psalm 115:16 reference is made to &quot;the heavens&quot; in\r\ncontrast to the earth. The former belongs to God, the latter He has given to\r\nmen. In Psalm 11:4 we are informed that God's throne has never been overturned,\r\nand that His Holy Temple is in heaven. This Temple of God in the heavens is not\r\nof the material order. It is unseen; hence it is of the eternal order (II Cor.\r\n4:18).<br>\r\n<br>\r\nAgain, we see in Revelation 11:19 the Temple of God in heaven, which of course\r\nrefers to that tabernacle of God not made with hands, eternal in the heavens.\r\nThe study of the visible, material heavens, as they are presented in the\r\nScriptures, together with the invisible heavens, likewise constitute the most\r\nfascinating and instructive and informative subjects. These references however\r\nwill suffice.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Earth&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The earth is a part of the material universe which God created in\r\nthe beginning. Volumes of information are given to us with reference to it\r\nthroughout the Scriptures.<br>\r\n<br>\r\nIn Psalm 24:1,2 we are told that the earth and all that is therein belongs to\r\nJehovah. It belongs to Him because He is the Creator of it\u2014as we learn in the\r\nScriptures. It is His, Jehovah the Son's, because He purchased it by the\r\nredemption which He wrought for us on Calvary. It will be His by conquest when\r\nHe returns in glory and power to take the reins of the government of the\r\nuniverse in His hands and to establish the reign of righteousness upon the\r\nearth. Volumes likewise could be written upon the subject of the earth. The\r\ncompleteness of our picture with reference to any of these material elements\r\nfound in this verse depends entirely upon the extent and thoroughness of our\r\ninvestigation.<br>\r\n<br>\r\nThe material heavens and earth that was created in the beginning, as we learn\r\nin Genesis 1:1, will pass away eventually, but one jot or tittle shall in\r\nnowise pass away from the law until every word which God has spoken has been\r\nfulfilled with reference to them. Christ likewise told us that heaven and earth\r\nshould pass away, but His word should not pass away (Matt. 24:35). He did not\r\ntell us when they will pass away, but merely stated that such would be the\r\ncase. In Revelation 20:11 we have this statement: &quot;And I saw a great white\r\nthrone, and him that sat upon it, from whose face the earth and the heaven fled\r\naway; and there was found no place for them.&quot; At the conclusion of the\r\nshort period following the Millennium, the great white throne judgment will be\r\nestablished. At that time the material heavens and the earth that were created\r\nin the beginning will pass out of existence. God created them out of nothing,\r\nand into a state of nothings they shall return. At that juncture time, which\r\nbegan with the creation of the material universe, ceases. Then eternity begins.<br>\r\n<br>\r\nThis eternity of the future begins with God's creating the new heavens and the\r\nnew earth. What is meant by the new heavens and the new earth? The eternal\r\norder of which we read in Revelation, chapters 21 and 22. There we see the\r\neternal heavens, and the eternal earth, and the eternal Jerusalem coming down\r\nout of the eternal heavens and resting upon the eternal earth. This will be the\r\nplace of the abode of the righteous, throughout the ceaseless ages of the\r\neternity of the future.<br>\r\n<br>\r\nGreat things lie ahead of us\u2014that is, for all who know and who love Christ, our\r\nRedeemer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE PROPHETIC POINT OF VIEW<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Installment\r\n1<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE SCRIPTURES give us a\r\ncomposite picture of things in the material world, past, present, and future.\r\nThis is not to be a surprise to anyone who realizes that the Eternal God, the\r\nCreator of the universe, has\u2014figuratively speaking\u2014the blueprint of all the\r\nages through which the physical universe passes. Since God is interested in His\r\nchildren and wishes them to cooperate with Him in the fullest way possible,\r\nnaturally He has revealed to them secrets concerning the past, facts and\r\nprinciples in the present, and the future glories which are to be theirs\r\nthroughout the ages of eternity. <br>\r\n<br>\r\nOf the thirty-nine Books of the Old Testament sixteen of these are devoted to\r\nprophecy\u2014prophecy in the correct meaning of the term. The prophets interpreted\r\nhistory as well as pointed out the future. They explained the future and\r\npointed out the past course of history, for the enlightenment of the people of\r\nGod.<br>\r\n<br>\r\nThe word in the original Hebrew meaning a prophet simply indicates a spokesman\r\nfor God. If he was looking back into the past, he was interpreting for the\r\nedification of his hearers and readers the facts of the history. Often times\r\nthe prophet looked at the present and, realizing that the past, present, and\r\nfuture are linked together by the law of causation, pointed out the salient,\r\noutstanding facts of the present and then delineated the future and interpreted\r\nits significance for us. In view of this broad meaning of prophecy we are not\r\nsurprised to learn that, in the Hebrew Bible, such books as Joshua, Judges,\r\nSamuel, and Kings are correctly designated the &quot;Former Prophets.&quot;\r\nThose, however, which we call Prophets, namely, Isaiah through Malachi, are\r\ncalled the &quot;Latter Prophets.&quot;<br>\r\n<br>\r\nIn keeping with the significance of the terms, prophet and prophecy, we realize\r\nthat the man who has delved into the Word of God, which records the past\r\nhistory of the universe and of the race, and who gives us the correct\r\nphilosophy of history, is indeed a prophet\u2014though he is uninspired and cannot\r\nlay claim to the infallible inspiration of the Holy Spirit as were the prophets\r\nof the Old and the New Testament. The teacher of God's Word who has, by\r\ndiligent search and by the illumination of the Spirit of God been able to\r\ndiscover the great fundamental principles of God's moral government, and who is\r\nable to see and to discern in the present situation the application of said\r\nprinciples and of the trend of the present time is likewise, in the true sense\r\nof the term, a prophet. Also those men who study the Word of God and take it at\r\nits face value, believing that God said what He meant and meant what He said,\r\nand who, following the golden rule of interpretation* tell us exactly what the\r\nprophets said with reference to the things out ahead of us are likewise\r\nprophets in the correct sense. They are this in that they have discovered the\r\nmind of God as revealed in the Scriptures and are able to see, in the light of\r\nthe continuity of events, the working of the invisible hand of the Almighty as\r\nHe directs everything toward a great, glorious, and grand consummation, when He\r\nwill head up all things in the dispensation of &quot;the fullness of\r\ntimes&quot; in Christ, namely, in the great Millennial Age.<br>\r\n<br>\r\nAs we learn in Hebrews 1:1f, God spoke to the fathers in different measures and\r\nin different manners. According to Numbers 12:7,8 He spoke to Moses face to\r\nface. In this intimate manner He did not speak to any of the other prophets\r\nafter Moses. He spoke to them in dreams and in visions. At the same time, when\r\nGod gave a revelation to His spokesman, often the Spirit simply inspired the\r\nthought and led the divine spokesman to choose or select the proper words and\r\nphraseology that would best convey the idea to his auditors or readers. We\r\ntherefore read throughout the Word that &quot;the word of God came unto\r\n...&quot; In other words, God sent a spiritual communication to the prophets\r\nand they, as ambassadors for Him spoke forth the message, using the exact words\r\nand terminology that were given to them by inspiration. The Holy Spirit, as we\r\nlearn from I Corinthians, chapter 2, gave not only the thought but the words by\r\nwhich those thoughts were expressed. In view of this fact, there is no wonder\r\nthat the Apostle Paul spoke of the Scriptures as having been inspired by God:\r\n&quot;Every scripture inspired of God is also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work&quot; (II\r\nTim. 3:16,17). Peter also spoke thus; &quot;And we have the word of prophecy <i>made<\/i>\r\nmore sure; whereunto ye do well that ye take heed, as unto a lamp shining in a\r\ndark place, until the day dawn, and the daystar arise in your hearts: 20\r\nknowing this first, that no prophecy of scripture is of private interpretation.\r\n21 For no prophecy ever came by the will of man; but man spake from God, being\r\nmoved by the Holy Spirit&quot; (II Pet. 1:19-21).<br>\r\n<br>\r\nWhen the Word of God thus came to any of His messengers, they, accordingly as\r\nthey were inspired, dealt with the past, the present, and the future \u2014according\r\nto the needs of the ones to whom the message came. For instance, Moses, the\r\ngreat lawgiver, was led by the Spirit of God to give the historical account of\r\nthe beginnings of the heavens and the earth and the great catastrophe that\r\nreduced the earth to a condition of desolation and wasteness. He likewise\r\ntraced the history of the Patriarchs and finally came, in his discourse upon\r\nhistory, to the time of God's delivering His Chosen People from Egyptian\r\nbondage. When Israel was at Sinai, God delivered to her His Law. Moses applied\r\nthe law to the life of the people to whom he was ministering. Interspersed in\r\nthe historical and legal sections of the writings of Moses are some of the\r\nbrightest jewels of prophetic utterance to be found anywhere in the Divine\r\nRevelation. When we come to the New Testament and consider the Four Records of\r\nthe Gospels, we see that the inspired Evangelists wrote accounts of our God's\r\nlife, giving samples of His teaching and of His works. Here likewise are\r\ninterspersed in this material prophetic utterances in which our God,\r\nfiguratively speaking, raised the curtain and gave us a glimpse into the future\r\nof the world and of the eternal state of bliss and felicity with God and the\r\nredeemed forever and ever.<br>\r\n<br>\r\nOn certain occasions, when the word of the God came to various prophets, God\r\nmade graphic the message by presenting it in connection with some vision. Thus\r\nthe spiritual eyes of the prophets were opened and there were presented to\r\ntheir startled gaze scenes of the spiritual world and also of things that had\r\noccurred in the past and things that were yet to come to pass. One of the\r\nearliest names given to these divine messengers was &quot;seer.&quot; The word\r\nseer meant one who was granted a spiritual vision of truth and one who\r\ndelivered in words chosen by the Spirit that which had been presented to his\r\nspiritual vision. From the history of the use of this word and from the fact\r\nthat it was supplanted by the later word, prophet (a spokesman for God), we are\r\nlogical in concluding that probably in the earlier stages of Israel's history\r\nvisions were frequently granted to these ambassadors of the court of heaven. As\r\nthe years passed by, there was not the need of the presentation in such graphic\r\nmanner of these messages from God.<br>\r\n<br>\r\nToward the close of the monarchy, after the nation had gotten on the toboggan\r\nand was coasting with lightning speed toward destruction, the vision was again\r\nemployed by Godin stirring up His people and warning them of the dangers into\r\nwhich they were headed and the glories that await the servants of God. In the\r\nwritings of Ezekiel we see many visions. This prophet was in vision transported\r\nfrom his place among the captives in Babylon to Jerusalem itself and was shown\r\nthe actual conditions that were to be found in Jerusalem and in Palestine. Thus\r\nin very clear, vivid, graphic language, Ezekiel portrayed the real situation\r\nback in the homeland to his fellow-captives. In keeping with this thought,\r\nDaniel, younger contemporary of Ezekiel, likewise was granted various visions.\r\nThis type of revelation is called <i>apocalyptic.<\/i> There is no book in the\r\nScriptures that prepares one for the understanding of the course of history\r\nfrom the Babylonian captivity unto the establishment of the kingdom of glory\r\nhere upon earth as does the Book of Daniel. In chapter 2 appears the vision of\r\nthe metallic image which symbolizes the four different world kingdoms to whom\r\nGod would give global dominion. In chapter 7 the same four world empires are\r\npresented, but under different symbolism. The fourth of this series of kingdoms\r\nis followed by the fifth, namely, the kingdom of Christ, the Messiah of Israel\r\nand Saviour and Redeemer of the world. When the captives who wished to serve\r\nGod returned under Zerubbabel, the governor of the house of Israel, and Joshua,\r\nthe high priest, from Babylon to the Holy Land, God raised up two\r\nprophets\u2014Haggai, an old man, and Zechariah, a young man\u2014who stirred the\r\nreturned exiles out of their lethargy and caused them to throw themselves\r\nwholeheartedly into the service of God. Haggai spoke the words of God, giving\r\nevidence of having some privileges of vision; but Zechariah, the younger\r\ncontemporary, was granted visions and he portrayed in the most vivid and\r\ngraphic manner the future when Israel will return to God, Jerusalem shall\r\nbecome the capital of the world, and Israel, cleansed and purified, shall\r\nbecome the channel of world blessing. The Apostle John, in the Book of\r\nRevelation, likewise was led by the spirit to present his message just as he\r\nhad received it in vision.<br>\r\n<br>\r\nLet us remember that, though the revelation was given in the form of visions,\r\nthese communications described spiritual realities. It is for us, therefore, to\r\nascertain by hard study and by trustful praying the import of the message\r\nwhether given in plain words or in the form of a descriptive vision. Let our\r\nprayer be, <br>\r\n<br>\r\n&quot;Open thou mine eyes, that I may behold Wondrous things out of thy\r\nlaw&quot;<br>\r\n(Ps. 119:18). <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 2<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN the preceding article of this\r\nseries we have seen the real scriptural meaning of prophecy\u2014that it refers to\r\nthings past, present, and future. We have seen, moreover, that some of the\r\nrevelations of God came in the manner indicated by the scriptural formula:\r\n&quot;The word of Jehovah came unto ...&quot; We have also seen that, by\r\nvision, the revelation was made more graphic in the case of many of the\r\nprophets. In the present study we wish to note several cases of predictive\r\nprophecy in order that we may learn just how to approach any utterance in\r\nregard to the future.<br>\r\n<br>\r\nIn John, chapter 8, we have a discussion or debate which Godhad with the\r\nscribes and the Pharisees at Jerusalem, when He attended the last Feast of\r\nTabernacles during His personal ministry. It became quite evident to all who\r\nwere looking on that the leaders of Israel were bent and determined in their\r\nvigorous opposition to Christ. He, with His penetrating divine vision, looked\r\nbehind outward appearances and detected the presence of the great enemy of both\r\nGod and man that was moving them on in their bitter opposition to Him. He\r\ntherefore declared that His opponents were children of their father, the devil,\r\nsince he was stirring them up and moving them to such unreasonable measures of\r\nopposition. In their discussion, they claimed to be the children of Abraham,\r\nbut Christ showed that they were not children of that venerable patriarch,\r\nthough they had been born of Jewish parentage.<br>\r\n<br>\r\nThey had the Abrahamic blood, but they did not have the Abrahamic spirit. They\r\nhad been blessed of God, in that they were living at the very time when the\r\nMessiah would come and with their physical eyes were looking upon Him, yet they\r\ndid not appreciate that fact, the reason being that they did not know Him nor\r\nthe Scriptures which were read every sabbath in their synagogues. Even under\r\nthe old covenant there was such a thing as knowing God in a personal manner.\r\nThis fact is seen in the following quotation: &quot;Thus saith Jehovah, Let not\r\nthe wise man glory in his wisdom, neither let the mighty man glory in his\r\nmight, let not the rich man glory in his riches; 24 but let him that glorieth\r\nglory in this, that he hath understanding, and knoweth me, that I am Jehovah\r\nwho exerciseth loving-kindness, justice, and righteousness, in the earth; for\r\nin these things I delight, saith Jehovah&quot; (Jer. 9:23,24). <br>\r\n<br>\r\nThe Apostle Paul told the Jews in Antioch of Pisidia that their brethren in\r\nJerusalem fulfilled the Scriptures in condemning and crucifying the Messiah\r\nsimply because they did not know Him nor the Scriptures. These facts show that,\r\neven though the spiritual blessings enjoyed by the Old Testament saints were\r\nfar less than those we possess today, yet they could\u2014and many of them did\u2014know\r\nGod and had spiritual discernment. But these Jews with whom God clashed on this\r\noccasion should have rejoiced that they were living in Messianic Times, and that\r\nactually Messiah had appeared and was in their midst for the purpose of working\r\nout redemption's scheme. But no, instead of rejoicing in the great unparalleled\r\nspiritual blessings which were granted to them, they were actually, with all\r\nthe force and power of their being, opposing the Messiah who was the Son of\r\nGod, and who entered the world by miraculous conception and virgin birth.<br>\r\n<br>\r\nIn showing the Jews, with whom He was arguing, that, though they did have\r\nAbrahamic blood, they did not have the Abrahamic spirit, Christ declared to\r\nthem &quot;Your father Abraham rejoiced to see my day; and he saw it, and was\r\nglad&quot; (John 8:56). What is the significance of the term, &quot;Abraham\r\nrejoiced to see my day; and he saw it, and was glad&quot;? In view of the trend\r\nof the thought the facts of the context show that the day to which Christ\r\nreferred was the very time when He was present with them, that is, the time of\r\nHis first coming. These opponents, though they were Jews\u2014yet they were not in\r\nthe true sense because they did not know God and recognize His Messiah\u2014should\r\nhave been rejoicing in the fact that they were living at that time when God had\r\ngraciously, in the person of Christ, left heaven and had come to this earth in\r\norder to work out their redemption and that of the world. The fact that they\r\ndid not rejoice to see Him and His time\u2014to observe the miracles which He\r\nperformed and to hear the words of grace which proceeded from His lips\u2014was\r\nproof positive that they were not real Israelites in the correct and true sense\r\nof the term. In marked contrast with them and their attitude, Christ said\r\nAbraham, whom they claimed to be their father, rejoiced to see His day,\r\nChrist's day\u2014that time when He appeared on earth the first time. Evidently from\r\nthis language Abraham was given a promise by Godthat He would in vision see the\r\nday when Messiah would appear upon earth in order to work out human redemption.\r\nWhen this vision was shown to him he saw, doubtless crystal clear, Christ, the\r\nBabe of Bethlehem the Man of Galilee, the Man of sorrows, throughout His entire\r\ncareer. He saw the agonies of the Saviour in the Garden; he saw Him suspended\r\nupon the cross as He suffered the death-throes of one of the crudest methods of\r\nthe execution of a criminal possible; he saw Him lying cold in death in the\r\ntomb; he saw the spirit of Christ descending to Hades and making the\r\nannouncement concerning the completion of redemption's scheme. He saw His\r\nspirit come forth from Hades and re-enter that body which was then glorified.\r\nHe saw Him walking out of the tomb, the conqueror over all the forces of\r\nsatanic power, thus bringing life and immortality to light through the gospel.\r\nFinally, after the forty days, following the resurrection, He saw Him ascend to\r\nglory and sit down on the right hand of the majesty on high. Thus Abraham in\r\nspirit was carried forward from his day and time, which was approximately two\r\nthousand years before Christ, to the time when the Babe of Bethlehem was born.\r\nAnd he saw the entire life of our God and His glorious triumphant conquest over\r\nSatan and the perfecting of the plan of redemption.<br>\r\n<br>\r\nYes, we have every reason to believe that Abraham not only saw Messiah at His\r\nfirst coming and rejoiced in the redemption which He purchased for mankind, but\r\nhe saw Him when He will rend the heavens, descend to this earth, mount the\r\nthrone of David, lift the curse, and establish a reign of righteousness from\r\nsea to sea and from the river to the ends of earth. We are logical therefore in\r\nbelieving that Abraham, in vision, was thus carried forward over the span of two\r\nthousand years of history to the first coming of Christ, and that he likewise\r\nsurveyed all Messiah's redemptive career, including the Age of Grace and the\r\ngreat consummation when He returns in glory and power to reign in righteousness\r\nfor one thousand years.<br>\r\n<br>\r\nIsaiah lived and engaged in his ministry in the days of Uzziah, Jotham, Ahaz,\r\nand Hezekiah, the latter half of the eighth century before the Christian Era.\r\nIn the year that King Uzziah died, the prophet was granted a vision of Christ\r\nas He will sit in the great millennial Temple and will reign over a peaceful\r\nworld. This is seen in Isaiah 6:1-5: &quot;In the year that king Uzziah died I\r\nsaw God sitting upon a throne, high and lifted up, and his train filled the\r\ntemple. 2 Above him stood the seraphim: each one had six wings; with twain he\r\ncovered his face and with twain he did fly, 3 And one cried unto another, and\r\nsaid, Holy, holy holy, is Jehovah of hosts; the whole earth is full of his\r\nglory. 4 And the foundations of the thresholds shook at the voice of him that\r\ncried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am\r\nundone; because I am a man of unclean lips, and I dwell in the midst of a\r\npeople of unclean lips; for mine eyes have seen the King Jehovah, of\r\nhosts.&quot;<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The prophet declares that he saw God sitting upon a throne, high\r\nand lifted up, &quot;and his train filled the temple.&quot; The question\r\nimmediately arises, &quot;What temple?&quot; There have been several Temples,\r\nand there will yet be two more. Solomon built the great Temple of Israel upon his\r\naccession to the throne and power in Israel. This sacred edifice was destroyed\r\nby Nebuchadnezzar at the time of the Babylonian captivity. Seventy years later,\r\nwhen the exiles who wished to serve God, went back to the land of their fathers\r\nunder the leadership of Zerubbabel and Joshua, they built the Temple which is\r\nknown in history as Zerubbabel's Temple. This structure was insignificant in\r\ncomparison with that which had been erected by Solomon. When Herod the Great,\r\nby conniving and by political maneuvering at Rome, obtained authority over\r\nJudaea, he had a mania for building. He therefore, in 20 B.C. began to tear\r\ndown the Temple at Jerusalem piecemeal and began to rebuild it upon a more\r\nmagnificent and grander scale. The work which was thus begun in 20 B.C. was\r\ncompleted, according to the very best accounts we have, around A.D. 64. But in\r\nA.D. 70, when Titus captured Jerusalem, this Temple was destroyed, the Jewish\r\nnation was overwhelmed, and the survivors of that catastrophe were sold in the\r\nslave marts of the world, into bondage. In the very time of the end, according\r\nto prophetic prediction, the Jews will rebuild their Temple, which will be\r\nstanding during the time of the Tribulation. Isaiah the prophet, chapter\r\n66:1-5, foretold that it would be built. Psalm 74 sees its being destroyed in\r\nthe Tribulation. Christ assumed its standing in the middle of the Tribulation,\r\nas we see in Matthew 24:15ff. Paul likewise assumed its existence in the middle\r\nof the Tribulation (II Thess. 2:1-12). John in the Book of Revelation, chapter\r\n11, likewise described it. But, as just stated, this Jewish Temple, will be\r\ndestroyed. But when Christ comes back to this earth, being invited by the\r\npenitent remnant of Israel to return, He will rebuild the Temple and will sit\r\nupon His throne, wearing a double crown, that of royalty and that of priesthood\r\n(Zech. 6:9-15). This Temple is the one which is described very fully in the\r\nlast section of Ezekiel, chapters 40-48.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Which of these Temples is the one that was shown to Isaiah in the passage\r\nwhich we have under consideration? The third verse of this chapter gives the\r\nkeynote; &quot;And one [seraphim] cried unto another, and said, Holy, holy,\r\nholy, is Jehovah of hosts: the whole earth is full of his glory.&quot; Let us\r\nremember that these verses give us a vision, a vision of Jehovah in His Temple.\r\nThe prophet therefore sees Jehovah seated upon the throne. At that time the\r\nearth is full of God's glory. This statement gives us the time when this vision\r\nwill be fulfilled, the era of the great millennial kingdom.<br>\r\n<br>\r\nSince we know that this is a vision of Christ in His glory, which position is\r\nconfirmed by John 12:41, we know that Isaiah was carried forward in vision,\r\nfrom the latter part of the eighth century when he lived, across the centuries\r\nto the glorious second coming of our God.<br>\r\n<br>\r\nIn concluding this special phase of study, let us look at Jeremiah 4:23-26:\r\n&quot;I beheld the earth, and, lo, it was waste and void; and the heavens, and\r\nthey had no light. 24 I beheld the mountains, and, lo, they trembled, and all\r\nthe hills moved to and fro. 25 I beheld, and, lo, there was no man, and all the\r\nbirds of the heavens were fled. 26 I beheld, and, lo, the fruitful field was a\r\nwilderness, and all the cities thereof were broken down at the presence of\r\nJehovah, <i>and<\/i> before his fierce anger.&quot; Jeremiah had a vision in\r\nwhich he saw the heavens as black as ink and the earth reduced to a state of\r\nchaos, wreckage, and ruin. Was the prophet carried backward in vision to the\r\ncatastrophe recorded in Genesis 1:2, or forward into the future? A very\r\nimportant question. When a person reads verse 27 which follows our quotation\r\nimmediately, he will see that Jeremiah declared that this vision will be\r\nfulfilled yet in the future, in the day of Jehovah\u2014the time of the Tribulation.\r\nThus it is clear from these facts that Jeremiah was likewise carried forward in\r\nvision by the Spirit and saw the wrecked earth. It is hoped that from this\r\nshort study the reader may be able to see the importance of ascertaining the\r\nproper point of view from which to view the prophecies of the Scriptures.\r\nUnless a person discovers this proper perspective, he cannot interpret prophecy\r\naright.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 3<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>WE HAVE already seen in this\r\nseries that the word &quot;prophecy&quot; as used originally in the Scriptures\r\nwas applied to the narration of past events, present circumstances, and future\r\nout looks. In other words, the prophets were inspired when they narrated past\r\nevents, and when they evaluated the present and revealed the future. The\r\ninspiration of the Holy Spirit was just as essential for them when they were\r\nrecalling the past\u2014as they did in the most accurate manner, which proposition\r\nhas been absolutely proved by archaeological discoveries \u2014as when they foretold\r\nthe future.<br>\r\n<br>\r\nThe crowning proof of the inspiration of the messages of the prophets and\r\nApostles is seen in the fact that they alone properly diagnosed human nature\r\nand described the infallible cure for the sickness of the soul of man. Their\r\nprescription works! When the scriptural analyses of man's condition and his\r\nneeds are compared with the views and prescriptions that are offered by\r\nordinary men, the emptiness and the shallowness of such human theories become\r\napparent. The uncovering of the future by the prophets, as seen from their\r\npoint of view, has been proved, by the course of history, to have been\r\ninfallibly guided by the Spirit of God. We have every reason, therefore, to\r\nplace absolute and unqualified confidence in every utterance of Moses, the\r\nprophets, and the Apostles.<br>\r\n<br>\r\nWe have also seen that, in order for anyone to understand predictive prophecy\r\nproperly, he must note well whatever time element may be given in any specific\r\nprophecy before he can interpret correctly the prediction. Sometimes checks are\r\npostdated. By a person's doing this, he is telling the bank not to honor the\r\ncheck until that future day arrives. Thus it is with the prophecies. They are\r\ngood only when the time arrives that is indicated by the chronological data\r\nthat thus stamps them as to when they are to be fulfilled. On this point let us\r\nstudy minutely two psalms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<b>Psalm 90<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 90, written by Moses and\r\npossibly the oldest one in the book, is indeed very illuminating. It sweeps\r\nforth from eternity in the past through the ages that intervene between Genesis\r\n1:1 and Genesis 1:2, and comes flashing to the time of the creation of Adam,\r\nthen onward to the day of Moses. The Eternal God, as set forth in verses 1 and\r\n2, existed from all eternity in the past. The last clause of verse 2,\r\n&quot;Even from everlasting to everlasting, thou art God,&quot; properly\r\nrendered and studied in the light of the context, should be translated this\r\nway: &quot;Even from age to age, thou wast God.&quot; The correctness of this\r\ninterpretation is seen when one realizes that in verse 2 the prophet is still\r\nlooking back toward the past and is speaking of a time prior to the creation of\r\nthe universe. As the Hebrew is translated in our English versions, all\r\neternity\u2014before the creation of the universe, the time during which the\r\nmaterial cosmos is in existence, and ages of the ages of all future eternity\u2014is\r\nby this translation thrown back prior to the creation of the universe. This\r\nposition is of course an absurdity. In contrast to God's having existed\r\nthroughout all eternity, Moses refers to the longevity of the human family\r\nprior to the Flood. A glimpse at Genesis, chapter 5, shows that the\r\nantedeluvian patriarchs' lives approximated a thousand years. But that\r\ncivilization was wiped out by the Flood, a catastrophic Judgment.<br>\r\n<br>\r\nIn verses 7-11 Moses comes to his own day and time, and speaks of God's having\r\ndealt in wrath and indignation with His Chosen People, whose span of life has\r\nbeen reduced to threescore years and ten, &quot;Or even by reason of strength\r\nfourscore years.&quot; The best commentary on God's dealings with the\r\ngeneration of Moses is the Book of Numbers.<br>\r\n<br>\r\nThus having reviewed the judgment of the Flood disaster and of God's strokes\r\nupon Israel in the wilderness wanderings, Moses is carried forward in his\r\nthinking out to the time when the nation again sins against God. On account of\r\nthis rebellion the stroke of judgment falls. Clearly he saw the situation and,\r\nidentifying himself with his brethren, he prayed that God would lead the nation\r\nto &quot;get us a heart of wisdom,&quot; that they might evaluate their\r\nsituation, see their mistake, and recognize that their only hope is to pray for\r\nGod, against whom they sin when He appears, to return to them and bring\r\ndeliverance. This is set forth in verses 12-17.<br>\r\n<br>\r\nIn this last section of this psalm it is quite evident that Moses was carried\r\nin vision out beyond the time when Jehovah comes to His people. The prophets\r\nconstantly spoke of the time when Jehovah would come to His people, and they\r\nwould reject Him and thus sin against their own souls. Recognizing this fact,\r\nand seeing that the solution of Israel's problem lay in their repudiation of\r\nthe national sin and praying to Jehovah, who alone can solve their problems, to\r\nreturn, Moses thus leads his nation in this penitential confession and prayer.<br>\r\n<br>\r\nThe face meaning of these verses must be accepted. The information presupposed\r\nin this passage must be gathered from related ones. When I recognize this fact,\r\nand when I look at such a passage as Isaiah 53:1-9, I immediately recognize\r\nthat this petition is the same one as that which is set forth in Isaiah 53:1-9.<br>\r\n<br>\r\nWhen a person thus runs the gamut of the ages that are surveyed in this psalm,\r\nhe recognizes the fact that Moses was viewing the great disasters that have\r\ncome, first to mankind in general in the days of Noah; secondly, to the Hebrew\r\npeople in the days of Moses; and thirdly, to the Jewish people in this age when\r\nthey, not having wisdom, reject Messiah at His first coming. Moses\u2014seeing that\r\nthe time will come in the history of Israel when the nation will, in genuine\r\nrepentance, repudiate its national sin and pray for Him to return and deliver\r\nthem\u2014introduces this petition by the words, &quot;Return, 0 Jehovah; how\r\nlong?&quot; Thus the latter part of Psalm 90 is dated at the time when\r\nconvicted and penitent Israel will plead for Jehovah to return. On this point\r\nthe reader should carefully study Hosea 5:14-6:3.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nPsalm 95<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 95 is a most important\r\nportion of the revelation of God. No one can properly understand the Hebrew\r\nEpistle of the New Testament (possibly the most profound portion of the entire\r\nWord of God) who does not properly understand Psalm 95.<br>\r\n<br>\r\nFrom a general knowledge of the Word we understand that Psalm 95 was spoken by\r\nKing David (Heb. 3:7-11, 15; 4:7). The historical background of this psalm is\r\nto be located at the time of the giving of the law (Ex., chaps. 19-24). When Godspoke\r\nfrom the heights of Sinai the Ten Commandments, the frightened hosts of Israel\r\npleaded with Moses that God would no more speak to them, but that He should\r\ndeliver His messages to the great leader and lawgiver, and that he in turn\r\nshould relay them to the children of Israel. The hosts of Israel made every\r\nkind of promise that they would be obedient to the heavenly voice. Keeping this\r\nexperience in mind, Godpromised that He would raise up to Israel a prophet\r\nsaying, &quot;I will put my words in his mouth, and he shall speak unto them\r\nall that I shall command him'' (Deut. 18:16-19). Since Israel did not want God\r\nto speak to her directly, the Almighty promised that He would raise up a\r\nprophet, a spokesman for Himself, who would deliver His message to her.<br>\r\n<br>\r\nDavid, who was inspired by the Spirit of God, and who knew this promise of\r\nGod's speaking to Israel through this future prophet, uttered the prediction\r\nfound in Psalm 95. David lived approximately five hundred years after Moses\r\nmade the original prediction. But he was carried out from his day and time to\r\nthe time when God would raise up this prophet who would speak to her. This\r\nprediction, viewed in the light of the Gospel Records, quite obviously referred\r\nto the first coming of our God, who made His advent in the first century of the\r\npresent era\u2014a thousand years after David uttered Psalm 95.<br>\r\n<br>\r\nBeing thus transported into the future in vision to the first century, the\r\nking, as God's spokesman, viewed the situation in Palestine of the first\r\ncentury and saw this prophet through whom God would speak, as He engages in His\r\nministry. Thus David called to his brethren of a thousand years hence to come\r\nand accept this one without hesitation and to render the worship and the praise\r\ndue to Him. He insisted on their doing this because &quot;Jehovah is a great\r\nGod, And a great King above all gods,&quot; who is the Creator of the material\r\nuniverse, and who is the Shepherd of His people Israel.<br>\r\n<br>\r\nIn the second half of the psalm (7b-11) David began his oracle with the word,\r\n&quot;To-day.&quot; What is the meaning of this term? Obviously it refers to\r\nthe time of Jehovah's coming to earth in fulfillment of Deuteronomy 18:15-18\r\nand this present prediction. It therefore means the time when Messiah comes to\r\nbe with His people. When we read this in the light of Hebrews, chapters 3 and\r\n4, we know that this word, today, refers to the time of our God's first\r\nappearance upon earth.<br>\r\n<br>\r\nKing David\u2014in vision seeing Messiah at His first corning therefore pleaded with\r\nthe Jewish people of the time of our God not to harden their hearts when they\r\nwould hear God speaking in the person of Christ. It is clear therefore, that\r\nthe word &quot;To-day,&quot; dates the prophecy and its fulfillment at the time\r\nof Messiah's first coming&quot;. Knowing the proper perspective, a person is in\r\na position to interpret the psalm.<br>\r\n<br>\r\nAll prophecies and predictive psalms must be examined carefully in order to\r\ndetermine the date when they are to be fulfilled. If this is not done, strange\r\nand foreign interpretations will be placed upon the Word of God.<br>\r\n<br>\r\nFootnote:<br>\r\n* &quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore, take every word at its primary, ordinary, usual, literal\r\nmeaning unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths indicates clearly\r\notherwise.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS A PERSON studies the\r\nScriptures or any other writings, he is to assume that everything is to be\r\ntaken literally unless there is some indication that there is a departure from\r\nthe normal, usual, literal meaning. The principle stated in full is as follows;<br>\r\n<br>\r\nWhen the plain, sense of Scripture makes common, sense, seek no other sense;\r\ntherefore, take every word at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<br>\r\nWhenever this rule is ignored, confusion and misunderstandings always arise.<br>\r\n<br>\r\nThe early church was plagued with the allegorical method of interpreting the\r\nScriptures. While this principle does not exactly come under the head of\r\nsymbolism, yet it is close akin to it and has done untold damage to the cause\r\nof true Christianity. It still causes a blight wherever resort is made to its\r\nprinciples. The allegorical interpreters sought to find running alongside the\r\nusual sense of a passage a hidden, spiritual, or allegorical meaning. Whenever\r\nthey thought they had found this mysterious significance, they usually lost\r\nsight of the plain historical record and engaged in the most fanciful\r\ninterpretations. Thus in a way the historical records of the scriptures stood\r\nfor great and mysterious principles and facts. Assumed deep spiritual meanings\r\nwere read into the narratives, for they were not put there by the inspiration\r\nof the sacred writers. The Scriptures mean what they say and say what they\r\nmean. Of coarse there are various kinds of language found in the Sacred\r\nOracles. We are to recognize the different types that depart from the literal\r\nmeaning and to interpret them accordingly. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.           Determining Symbolic Language <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>How may I determine whether or\r\nnot a certain citation is symbolic? Fundamentally I am not to assume that a\r\npassage is symbolic unless there are indications which point in that direction.\r\nWhenever such positive evidence is apparent, I am to look at the facts as they\r\nappear in the text. As an illustration of this type or language note the follow\r\npassage:<br>\r\n<br>\r\n&quot;And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is\r\nabout to do he hath declared unto Pharaoh. 26 The seven good kine are seven\r\nyears; and the seven good ears are seven years; the dream is one. 27 And the\r\nseven lean and ill favored kine that came up after them are seven years, and\r\nalso the seven empty ears blasted with the east wind; they shall be seven years\r\nof famine&quot; (Gen. 41:25-37). Pharaoh, king of Egypt, had dream in which he\r\nsaw seven fat, well-fleshed well-favored cows coming up out of the river.\r\nFollowing them came seven poor and ill-fed ones, which devoured the seven fat\r\nones. He likewise saw seven well-filled ears of grain and after them, seven\r\nblasted ones. The latter swallowed up the former. Joseph by the Spirit of God\r\ninterpreted this language and said to Pharaoh that the seven good cows were\r\nseven years. We know that this was not literally true. The seven fat cattle\r\nrepresented seven full and abundant years and the seven lean ones signified\r\nseven years of famine; It is clear, then, that this is symbolic language.<br>\r\n<br>\r\nIn Ezekiel: 37:1-14 we have a description of a vision which was granted that\r\nprophet. In this vision he saw a valley covered with dry bones. When he\r\nprophesied, the bones came together. Then sinews connected them. Flesh appeared\r\non the skeletons, and then skin covered the bodies. Finally the Spirit of God\r\nbreathed life into them and they arose, a mighty army of God. If the record had\r\nstopped with the narration of these events, no one would have been able to\r\ndetermine the significance of that which was revealed. But in verse eleven Goddeclared\r\nthat the dry bones are the whole house of Israel: &quot;Then he said unto me,\r\nSon of man, these bones are the whole house of Israel: behold, they say, Our\r\nbones are dried up, and our hope is lost; we are clean cut off&quot; (Ezek.\r\n37:11). This cannot be literally true. Obviously the bones represent the whole\r\nhouse of Israel at a certain stage in the history of the nation. Thus these\r\nbones are symbols of the scattered nation.<br>\r\n<br>\r\nIn Daniel, chapter 2, we have a description of the metallic image which was\r\nshown to Nebushadnezzar in a vision. Daniel by inspiration reproduced the\r\nvision and interpreted it to the monarch. In indicating its meaning he\r\ndeclared: &quot;Thou, 0 King, art King of Kings unto whom the God of heaven\r\nhath given the kingdom, the power, and the strength, and the glory; 38 where so\r\never the children of men dwell, the beast of the field and the birds of the\r\nheavens hath he given into thy hand, and hath made thee to rule over them all;\r\nthou art the head of gold&quot; (Dan. 2:37,38). The head of gold of the image\r\nwas not literally Nebuchadnezzar; but in this instance it symbolized him and\r\nhis government. Likewise the chest and arms of silver represented the\r\nMedo-Persian Empire. In like manner the belly of brass was an emblem of the\r\nGrecian government, whereas the legs of iron and feet and toes of iron and miry\r\nclay were symbols of the Roman Empire. This interpretation is forced upon us in\r\nthe light of all the facts that are involved in the revelation.<br>\r\n<br>\r\nFrequently we are told that the Book of Revelation is a book of symbols. This\r\nis an overstatement\u2014a greatly exaggerated and perverted judgment. Everyone who\r\nwill examine it soberly and scientifically must admit that there are symbols\r\nappearing here and there in it. At the same time he must also admit that there\r\nare many statements that are literal and must be interpreted thus. For\r\ninstance, we are told in the first three chapters that the candlesticks\r\nsymbolize the various churches to which letters were sent. That symbolism was\r\nchosen because of its appropriateness to the subject. But the churches thus\r\nrepresented were real and literal. The messages that were written by John to\r\nthem must be interpreted according to their common sense meaning. There are\r\nthose who endeavor to interpret the living creatures of chapters 4 and 5 as symbols.\r\nAn examination, however, of the context shows that these are real, celestial\r\nbeings, that serve God and His purposes. They must be thus understood. In\r\nchapter 5 the Almighty is presented to us as having a roll of a book in his\r\nright hand. The Lamb, Christ, takes it out of His hand. This book is seen to be\r\nsealed with seven seals, which Christ breaks in succession. This pictorial\r\npresentation of the book was doubtless chosen to indicate a revelation, since\r\nthe messages of God which He sent to us are written in material books. We have\r\nsome difficulty in picturing to ourselves the form and size of this little book\r\nand how it was sealed. But we know the significance of a seal. In order to read\r\nthe message of the book, the seals had to be broken. Such seems to be the\r\nsignificance of the seals and the breaking thereof. When Godbroke each of the\r\nfirst four seals, one of the living creatures shouted, &quot;Come.&quot; In\r\nanswer to this command there appeared in the vision the rider on a certain\r\ncolored horse. Thus at the breaking of the first four seals and at the command\r\nof the living creatures, four riders on four different horses of various colors\r\ncame forth. The question which immediately arises is: Are these horses and\r\nriders to be understood as symbols, or are they to be interpreted literally? A\r\nclue as to the proper answer seems to be found in an examination of the rider\r\non the fourth horse. He is called death. Hades follows after him. It is clear\r\nthat death is here used symbolically, for it is personified and thought of as\r\nan actual rider. And yet we know that death is not a person. From this fact we\r\nsee that this rider is a symbol. We have every reason to believe that the other\r\nthree are used in the same way. When we look at the facts of each case, we can\r\nsee how very appropriate each of these symbols is to set forth that which is\r\nexplained in the literal language accompanying the presentation of each symbol.<br>\r\n<br>\r\nI could continue through the Book of Revelation, calling attention to those\r\nthings that are put in symbolic language and those things that are to be taken\r\nliterally, but what has been mentioned is sufficient to let the reader know\r\nthatGoddoes use symbolic language in various portions of His Word. But we are\r\nnever to conclude that the presence of a symbol in a certain section requires\r\nthat we understand everything that is said in that connection is to be taken\r\nsymbolically.<br>\r\n<br>\r\nBut before leaving the Book of Revelation, I feel constrained to refer to the\r\ntwentieth chapter. There we are told that Christ will return to earth and reign\r\nfor a thousand years. This statement is frequently nullified by those who tell\r\nus that we are not to understand this statement as literal, since the Book of\r\nRevelation is highly figurative. Figurative language may appear in the same sentence\r\nwith a statement of a sober literal fact. One is to use common sense and look\r\nat the facts as they are presented in a certain passage in order to determine\r\nthe significance of the language employed. There is no reason for our doubting\r\nthat the assertion regarding our God's reigning a thousand years should be\r\ntaken literally. I therefore believe the statement and accept it at its face\r\nvalue.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nII.          Interpreting Symbolic Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Daniel chapter 7, we have a\r\nvery fine illustration of symbolic language. The prophet saw in the\r\nnight-visions the great sea which was at various times agitated by stormy\r\nwinds. When the water was first churned into a raging fury, there emerged from\r\nit and came upon the land a lion-like beast. At a subsequent time, when the water\r\nwas again agitated, there emerged a bear-like beast, which came upon the land\r\nand was master of that which he surveyed. A third time the water was churned\r\ninto a raging tempest. On this occasion there came forth a leopard-like beast,\r\nwhich came upon the land and did as its predecessors. On the next occasion when\r\nthe waters were agitated, another one that was horrible, terrible, and\r\ndifferent from all the rest came forth and exercised authority in place of its\r\npredecessor. He extended his boundaries to include the entire world and became\r\nmaster of all peoples, tribes, tongues, and languages. The account of these\r\nvisions is found in Daniel 7:1-8.<br>\r\n<br>\r\nWhen anyone reads this passage he is impressed with the fact that it is not a\r\ndescription of a literal occurrence. Lions as we know do not live in water.\r\nBears do go into water at times, but that is not their natural habitat.\r\nLeopards certainly do not live in water. The impression which the reading of\r\nthese verses makes upon one's mind is that this is not literal language.\r\nEvidently, then, it is figurative or symbolic. How are we to determine its\r\nmeaning? The answer is found in verses 17 and 23. &quot;These great beasts,\r\nwhich are four are four kings, that shall arise out of the earth.&quot; The\r\ninterpreting angel informed Daniel that the four beasts which he had seen in\r\nvision are four kings that arise out of the earth. These beasts cannot be\r\nliteral kings. The only way to understand this language is to interpret it as\r\nindicating that the beasts are used symbolically. God chose these animals to\r\nrepresent four different kings. But in verse 23 we learn that the fourth beast\r\nis likewise a symbol of a kingdom: <br>\r\n<br>\r\n&quot;Thus he said, The fourth beast shall be a fourth kingdom upon earth,\r\nwhich shall be diverse from all the kingdoms, and shall devour the whole earth,\r\nand shall tread it down and break it in pieces.&quot; We are logical in\r\nconcluding that all four of the beasts not only are symbols of kings, but also\r\nof kingdoms over which they reign.<br>\r\n<br>\r\nSince God has attached this special significance to a beast when it is used\r\nsymbolically, and since He is not the author of confusion, we may conclude\r\nthat, wherever a beast is used symbolically, it has this same significance. The\r\nimportance of our recognition of this principle is seen in the fact that, by\r\nthe great Protestant reformers, the beast of the Book of Revelation was\r\ninterpreted as being a symbol of the Roman Catholic church. We must admit that,\r\nduring medieval days, when the Roman Church enjoyed its hey-day, it did\r\nrelegate to itself certain political powers and would do so today if it had the\r\nauthority and opportunity. It was primarily an ecclesiasticism and not a civil\r\ngovernment. The beast of the Book of Revelation is a symbol of a civil\r\ngovernment which exists at the end time, and which is world-wide in its scope\r\nand grasp. When the reformers, therefore, interpreted this symbol as signifying\r\nthe Roman Catholic Church and system, it did violence to the truth and laid the\r\nfoundations for much misunderstanding of the Scriptures. This false\r\ninterpretation has been and is continuing to be the occasion of much confusion\r\nin the field of the study of prophecy. Let us therefore hold to the\r\nsignificance of a symbol which God assigns to it. <br>\r\n<br>\r\nA further illuminating reference will enable us to see the force of this\r\nprinciple. When God instituted the Supper at the conclusion of the passover on\r\nthe night of His betrayal, He gave to the elements, the loaf and the cup, a\r\nspecial significance. The loaf represents His body; the cup, His blood.\r\nRegardless of where those emblems are used in a Christian assembly, they have\r\nthe same significance\u2014although various shades of ideas may be read into the\r\nlanguage of the Saviour. This memorial supper has the same and everlasting\r\nsignificance wherever it is observed. <br>\r\n<br>\r\nLet us, as we study the Word of God, never consider any passage as figurative\r\nunless the facts of the context demand such an interpretation. Let us also\r\nrecognize the various figures of speech that are used. We are to bear in mind\r\nconstantly that no language is to be understood as symbolic unless the facts of\r\nthe context thus indicate. When we find such symbols, let us seek for the\r\ndivine interpretation of them, and never read into the record something that is\r\nnot found in the inspired text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE PARABLE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AT THIS time let us study <i>parables<\/i>\r\nas they appear in the Scriptures. In the Old Testament a crisp, terse saying\r\nwas called a parable. The Proverbs of Solomon are called parables. An\r\nexamination of this portion of the Word of God shows that couplets constitute\r\nthe basis for this type of revelation. In the New Testament the term rendered <i>parable<\/i>\r\ncomes from two words which mean <i>beside<\/i> and <i>to throw down or place.<\/i>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A<b> parable<\/b>, according to\r\nthe <b>etymology<\/b> of this word, is therefore <b>the laying down of some known\r\nor acknowledged fact, principle, or truth beside that which is unknown. The\r\nobject in doing this was to institute a comparison in order that one might\r\ndeduct the unknown from the known.<br>\r\n<\/b><br>\r\nGenerally speaking, <b>the parables<\/b> are of such a nature that <b>only ONE\r\npoint was in view<\/b>. They are <b>like figures of speech<\/b>. For instance,\r\nshould I use a metaphor in stating, &quot;He was a lion in the fight,&quot; I\r\nwould be making a comparison between some person of whom I was speaking and a\r\nlion. There would be only one point, however, that would be common to the\r\nperson and the lion. The lion is recognized as the king of beasts and is\r\nthought of as being able to conquer the rest, or rule over them. Thus by this\r\nmetaphor I would mean that the one of whom I spoke had been a victor on account\r\nof his strength and power over his opponents. Someone has said that                <b>a\r\nparable is simply an extended metaphor<\/b>. This is true and must be\r\nacknowledged as such. But in recognizing the <b>kinship between a metaphor and\r\na parable<\/b>, let us not go to the extreme and think of a<b> parable <\/b>as an<b>\r\nallegory<\/b>. This latter type of language is the use of certain story\r\nmaterial\u2014either fact or fiction\u2014that is presented in order to carry along a <b>spiritual\r\nlesson<\/b>. The facts are stated, or the story is told. But it is <b>not the\r\npurpose<\/b> of the speaker or writer to bring into <b>sharp focus<\/b> the\r\nthing's that he is saying. On the contrary, it is his desire to lead his\r\nhearers or readers to see some <b>great fundamental principle<\/b> which runs\r\nalong <b>parallel with his story<\/b>, and which is obvious. If I should speak\r\nin geometrical terms, I would say that <b>a parable is like two circles that\r\nare tangent<\/b>. It is for us to find that one idea and not try to make the\r\nillustration go &quot;on all fours.&quot; This is the general rule for a\r\nparable; there are, however, in certain contexts parables that are intended to\r\ndeal with more than one point. But each one must be studied in the light of the\r\nfacts as they are presented in the text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An Examination Of Certain\r\nParables<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Our\r\nChrist concluded His Sermon on the Mount (Matt., chaps. 5,6, and 7) by giving\r\nus a parable of two builders who erected houses, but upon different\r\nfoundations. In this parable God likened the one who hears His words and obeys\r\nthem to the person who is wise and discreet, and who, when he builds a house,\r\ndigs down deep to the rock, lays the foundation upon it, and upon this erects\r\nhis building. When the rains descend, the winds blow, and the floods come, they\r\nbeat upon this house; but it stands, because of the fact that it has a firm\r\nfoundation upon which it is well-located and built. On the other hand, the one\r\nwho hears His message of love, but rejects it, refusing to accept it and to\r\nconform his life thereto, is like the foolish man who built a house upon the\r\nsand. When the rains began to fall, the wind to blow, and the floods to beat\r\nupon that house, it falls, because it has no foundation. Thus in this pictorial\r\nway, our God compared those who hear, and who heed His teaching and those who\r\nhear, but who refuse to be obedient to His instructions, to the two different\r\nbuilders. They show their wisdom or their lack of understanding by the kind of\r\nfoundation upon which they build, the firm foundation or the one that is only\r\nshifting sand. The person who hears and heeds the teaching of God is the one\r\nwho builds his house for eternity; but the one who builds upon the sand suffers\r\neternal loss.<br>\r\n<br>\r\nWe can see the one main point, therefore, that is illustrated by the parable.\r\nFor us to try to find some hidden, spiritual, or mysterious meaning and read\r\nthat into the text would be to do violence to the Word of God.<br>\r\n<br>\r\nLet us look at another parable. In Matthew 13:31,32 we have the parable of the\r\nmustard seed. Christ stated it thus: &quot;The kingdom of heaven is like unto a\r\ngrain of mustard seed, which a man took, and sowed in his field: 32 which\r\nindeed is less than all seeds; but when it is grown, it is greater than the\r\nherbs, and becometh a tree, so that the birds of the heaven come and lodge in\r\nthe branches thereof.&quot; That which Christ called the kingdom of heaven, He\r\ncompared to a certain grain of mustard seed which a man took and sowed in his\r\nfield, and which indeed developed into an abnormal plant, a tree. In this\r\nthirteenth chapter of Matthew God was presenting the teaching regarding the\r\nkingdom of heaven by the use of these various parables, each of which presents\r\nsome one or more phases of this great kingdom of heaven. In this parable He\r\nsaid that the kingdom is like a grain of mustard seed, which is the smallest of\r\nall seeds, which a man planted in his field, and which developed into this\r\nabnormal growth, becoming a tree in which the birds of the heavens came and\r\nfound lodgment. It is clear that God was not talking about just any mustard\r\nseed, but a specific one, which a certain man planted and which developed\r\nabnormally. This growth, then, of the plant from such a small beginning into\r\nthis great tree sets forth some one characteristic of the kingdom of heaven.<br>\r\n<br>\r\nChrist spoke about this institution which He called the kingdom of heaven and\r\ncompared it to the reign of God upon the earth. Kings obtain the right to rule\r\nover certain territory, that is, over the subjects, the people who live within\r\nthe limits of the kingdom. John the Baptist announced that the kingdom of\r\nheaven, or kingdom of God, had come to hand. Christ sounded the same note. The\r\nTwelve, when they went forth on the limited, or restricted mission in Galilee,\r\nproclaimed the same message. During the last six months of our God's ministry\r\nthe Seventy in Judea proclaimed the same message. Upon the authority of all\r\nthese witnesses we cannot believe otherwise than that which is known as the\r\nkingdom of heaven, or the reign of heaven, had come near. When we read further\r\nin the second chapter of Acts, we see that this kingdom was established when\r\nthe Holy Spirit came and inspired the Apostles to speak the message of truth\r\nand to lay the foundations upon which the church of God is built. Before\r\nPentecost, we read of the kingdom as being in the future (Matt.16:18); after\r\nthat memorable day, we read of it as being in existence (Acts 8:12; 20:25;\r\n28:31). These facts point positively in the direction that the kingdom which\r\nwas announced by John, the Saviour, the Twelve, and the Seventy was established\r\non the first Pentecost after the resurrection of Christ. It exists through this\r\nage. During the Tribulation God will purge out all the tares, the wicked ones,\r\nfrom it and will take the kingdom over. (Ed note: If the reader is interested\r\nin a study of the Parables of the Kingdom, we suggest that he read <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page318.html\" target=\"_blank\"><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>biblicalresearch.info\/page318\r\n<\/span><\/a><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>). Then will be fulfilled the prophecy that &quot;the kingdom of\r\nthe world has become the kingdom of our God and of his Christ&quot; (Rev.\r\n11:15). But in the parable of the mustard seed the phenomenal development of\r\nthe kingdom into a super growth is the one feature about the kingdom which God foretold.\r\nPersonally, I am convinced that this was fulfilled by the so-called conversion\r\nof Constantine the Great, who forcibly imposed Christianity upon the Roman\r\nEmpire. There was a growth and an expansion of the kingdom of God into one\r\ngreat politico-religious octopus. The seeds were sown for the development of a corrupt\r\necclesiasticism, which has borne fruit throughout the Dark Ages and even to the\r\npresent time.<br>\r\n<br>\r\nIn Matthew 13:33 Christ spoke a parable, comparing the kingdom of heaven\r\n&quot;unto leaven, which a woman took and hid in three measures of meal, till\r\nit was all leavened.&quot; Here again we have one outstanding point which is\r\ncommon to the kingdom of heaven, and which is common to the fact related in the\r\nparable. The comparison brings out another feature of the kingdom of heaven.\r\nAccording to the statement of God, a certain woman took leaven and inserted it\r\ninto three measures of meal. This leaven grew and developed until it permeated\r\nall the meal. Why God said three measures, no one can tell. Of course\r\nconjectures and surmises may be in order; but in the absence of positive proof\r\nno one can be dogmatic. The three measures of meal may have been put into one\r\nvessel. Then the woman inserted leaven into the meal, and it continued to work\r\nand foment until it affected the entire lot of meal. It is clear that this is a\r\nparable, and that leaven here is symbolic of something\u2014of some power or force\r\nthat permeates the entire portion of the meal. By an examination of all the\r\ninstances in the New Testament where the word, leaven, is used symbolically, it\r\nis seen to signify something evil. The presumption therefore is that it has the\r\nsame significance here, unless there is something in the context contrary to\r\nthis thought, or unless there is evidence in some other passage that\r\ncontradicts such an idea. One will look in vain for any such negative evidence.\r\nIn the preceding parable at which we have just looked, we see that the kingdom\r\nof heaven would take on an abnormal growth\u2014something contrary to nature.\r\nAnything that is beyond the normal may excite our curiosity. The fact that the\r\nleaven permeates all the meal indicates something that at least is in harmony\r\nwith that in the preceding verses, which is abnormal.<br>\r\n<br>\r\nThis thought is in perfect agreement with the interpretation that leaven\r\nsymbolizes something evil in other places and doubtless also in this place.\r\nLooking at the facts as just presented, we have a right to believe that leaven\r\nhere is a symbol of something evil.<br>\r\n<br>\r\nThe woman is the one who inserts the leaven into the meal. The leaven being\r\nsymbolic, we have a right to believe that the woman likewise is a symbol. It is\r\nshe who introduces, this leaven into the meal. In other places where we see a\r\nwoman used symbolically, she always represents some kind of ecclesiasticism. A\r\npure, virtuous woman signifies the true church of God; whereas a woman who is a\r\nharlot represents a false religious system. These facts lead us to believe that\r\nthe woman in this instance represents the false ecclesiasticism which developed\r\nin the Middle Ages, and which injected some leavening, evil influence into the\r\nkingdom of heaven that corrupted it. We shall not be far wrong if we conclude\r\nthat the leaven which she introduced into the meal was nothing but false,\r\ncorrupt teachings, doctrines and practices; since the teachings of the\r\nPharisees and Sadducees were called by the Saviour &quot;the leaven of the\r\nPharisees.&quot;<br>\r\n<br>\r\nWithout doubt the explanation given of the parable of the grain of mustard seed\r\nand the leaven deposited by the woman in the three measures of meal is beyond\r\ncontroversy. We have seen that each parable had one central thought to present.\r\nThere was therefore one point of contact between the parable and the truth to\r\nbe taught. But, when we look at the parable of the sower, we see that there are\r\na number of points which the Saviour brought, together in this one parable. One\r\nshould read Matthew 13:1-23. In substance the parable is this; The sower went\r\nforth to sow seed. As he did this, some of the seed fell upon the side of the\r\nroad. The birds immediately came and devoured the seed. Other seed fell upon the\r\nrocky soil where there was little earth. Forthwith this seed sprang up into\r\nplants; but when the sun became hot and scorching, it withered and died because\r\nit did not have depth of soil in which it was growing. Moreover, there were\r\nother seeds that fell among thorns. These sprang up and developed into plants,\r\nbut the thorns choked out these plants so that they did not bring forth any\r\nfruit to perfection. There was still other seed which fell upon good soil, and\r\nwhich brought forth fruit\u2014some thirty, some sixty, and some a hundred fold. Christ\r\nexplained this parable, saying that the seed which fell upon the wayside soil\r\nrepresent the Word of God as it is preached, and as it falls upon the hearts of\r\npeople who are indifferent, and who are not interested. They therefore do not\r\nreceive the Word\u2014just like the seed that falls upon the hard, roadside soil.\r\nThe devil immediately comes and snatches this Word away from the heart lest\r\nhaply the one thus having heard should believe and be saved. The seed falling\r\nupon rocky soil represents those who hear the gospel message and who embrace it\r\nmost enthusiastically. But they have little stability of purpose of heart. When\r\ntherefore conditions become somewhat trying, and not so favorable as at first,\r\nthey fall away, which fact shows that there is no real spiritual life in this\r\ngroup of people. The seed falling among thorns represents those who hear the\r\nWord, who endure for a while, but who become offended at the delay of the\r\nmaterializing of the promise of God and become engrossed with the cares of life\r\nand its pleasures. Thus the Word and all evidence of spiritual life is choked\r\nout so that they do not bring forth any fruit whatsoever. All three of the\r\nclasses thus enumerated are those who hear, but in whom the Word does not find\r\ndeep and abiding lodgment, and who do not bring forth any fruit for the kingdom\r\nof God.<br>\r\n<br>\r\nOn the other hand, those seeds which fall in good ground represent those who\r\nhave faith, who surrender their lives to God, and who accept Christ. The new\r\nlife is imparted. They are strengthened by the Spirit of God and bring forth\r\ndifferent amounts of fruit\u2014some thirty fold, some sixty fold, while others\r\nproduce one hundred fold.<br>\r\n<br>\r\nIt is clear from the way God spoke of the four different types of soil upon\r\nwhich the seed falls and His explanation of the seed falling upon these\r\ndifferent kinds of soil show beyond a peradventure that these details stood out\r\nclearly in the Saviour's mind, and that He wanted us to see them and to\r\nunderstand that there are the four points of contact between the parable and\r\nthe kingdom of God, to which He wished to direct our attention.<br>\r\n<br>\r\nOther parables might be given, but these are sufficient to stimulate in us a\r\ndesire to interpret the parables and <b>to be cautious<\/b>, <b>observing the\r\nbasic laws involved in parables<\/b>. A <b>failure<\/b> to recognize these <b>general\r\nprinciples<\/b> has proved to be a fruitful source for <b>untold guessing<\/b>, <b>speculation<\/b>,\r\nand <b>wild theorizing<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The Purpose Of A Parable<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Though some of the Old Testament\r\nprophets occasionally did use a parable, our God is the one who used them so\r\nvery much. Evidently there was a reason for His adopting this method of\r\ninstruction. Why did Christ employ the parabolic method in instructing people?\r\nOn many occasions He spoke in the simplest language, putting His message in\r\nsuch a way that the humblest and most under-privileged people, educationally\r\nspeaking, could understand what He had to say. A survey of the Gospel records\r\nshows that that was the principle He followed as a general rule. On many\r\noccasions He spoke in parables. Why, do you suppose, did He change His method\r\non certain occasions? Evidently there was a reason.<br>\r\n<br>\r\nWe have been told that <b>an old Chinese proverb declares that one picture is\r\nworth ten thousand words<\/b>. This possibility is no exaggeration. In many\r\ninstances a picture can convey a clearer idea to a person than possibly twice,\r\nor several times that number of words. We think in terms of our experiences and\r\nthe things with which we are acquainted. The one who can clothe his ideas in\r\nlanguage that is familiar to his hearers will be better able to teach them. <b>Parables\r\nare illustrations<\/b>. Someone has said that illustrations are to a sermon what\r\nwindows are to a house\u2014they admit light to it. Every well-chosen and presented\r\nillustration in the sermon lets a flood of intellectual light into the hearts\r\nand minds of the hearers. We have every reason to believe that Christ adopted\r\nthe parabolic method of instruction in order that those people who wished\r\ntruth, and who were under-privileged from an educational standpoint, might see\r\nthe truth, accept it, and be saved. A study of all the parables that are\r\nrecorded in the Gospels will lead one to that   conclusion. To the one,\r\ntherefore, who is honest, sincere, and unbiased in his attitude toward the\r\ntruth, <b>the parables chosen by our God become most illuminating and\r\ninstructive.<br>\r\n<\/b><br>\r\nBut <b>all people do not want truth<\/b>. All too many become <b>confirmed in\r\ntheir own ways<\/b> <b>of thinking<\/b> and find it most difficult to lay aside\r\ntheir prejudices and preconceptions in order that they might receive the truth.\r\nFor all such people who were <b>in the audiences of our God on special\r\noccasions, Christ used the parabolic method.<\/b> This fact is seen in the\r\nfollowing quotation: &quot;And the disciples came, and said unto him, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Why\r\nspeakest thou unto them in parables<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>? 11 And he answered and said\r\nunto them, <b>Unto you it is given to know the mysteries of the kingdom of\r\nheaven, but to them it is not given<\/b>. 12 For whoever hath to him shall be\r\ngiven, and he shall have abundance: but whosoever hath not, from him shall be\r\ntaken away even that which he hath. 13 Therefore speak I to them in parables;\r\nbecause seeing they see not, and hearing they hear not, neither do they understand,\r\n14 And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing\r\nye shall hear, and shall in no wise understand; And seeing ye shall see, and\r\nshall in no wise perceive: 15 For this people's heart is waxed gross, And their\r\nears are dull of hearing, and their eyes they have closed; Lest haply they\r\nshould perceive with their eyes, And hear with their ears, And understand with\r\ntheir heart, And should turn again, and I should heal them. 16 But blessed are\r\nyour eyes, for they see; and your ears, for they hear. 17 For verily I say unto\r\nyou, that many prophets and righteous men desired to see the things which ye\r\nsee, and saw them not; and to hear the things which ye hear, and heard them\r\nnot&quot; (<b>Matt. 18:10-17<\/b>). <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>From this quotation it is abundantly evident that Christ did speak\r\nin parables in order that those who did not want the truth, who had a bias\r\nagainst it, and who would not accept it, might not see it. Why did He not want\r\nthem to have the truth? Another statement which He made might throw light upon\r\nthis question. God said to His disciples, ''Give not that which is holy to the\r\ndogs, neither cast ye your pearls before swine.&quot; There are people whose\r\nattitude, from the spiritual standpoint, immediately puts them in the class of\r\ndogs and hogs. We may conclude that whenever Christ saw people of that nature\r\nin His audience, He adopted the parabolic form so that they could not take the\r\ngems\u2014sparkling, brilliant rubies and diamonds of truth\u2014and tread them down\r\nunder their feet. Hence, on the occasion when Christ spoke the parables\r\nrecorded in Matthew, chapter 13, we are logical in concluding that there were\r\npeople in the audience who would not receive His message, but who were there to\r\ncarp and to criticize. Having such an unholy bias, they were unable to take a\r\nhold of these marvelous truths. All they could do was to distort them and use\r\nthem against God.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In view of all the facts discussed above, and especially of those\r\nconnected with the parable of the sower, we have every reason to believe that\r\none's attitude toward truth and toward Christ will put him into one of the four\r\nclasses which are represented by the four different types of soil mentioned in\r\nthe parable of the sower. Does this statement then, one may ask, assume that\r\nthere may be a person who naturally falls into the class represented by the\r\nseed falling on the wayside soil, but who, by his attitude toward the truth, is\r\ntaken from that class and is placed in the fourth group that brings forth an\r\nabundant harvest? Yes, it means that. Are we therefore to assume that all have\r\nthe same capacity and are on an equal footing by birth and by environment? No;\r\nwe are not to arrive at such an erroneous conclusion. This is contrary to\r\nfacts. But we learn that where sin abounds, grace does much more abound (Rom.\r\n5:20). Anyone who will accept truth and receive the Saviour, coming to Him,\r\nshall in no wise be cast out.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> is an\r\nimportant type of speech. The Bible student especially cannot afford to neglect\r\nthe study of this method of speaking, for it appears at various places in the\r\nScriptures. The one who does not recognize this figure will be at a loss in\r\nmany instances. He therefore will, as a consequence, miss the meaning of the\r\ngiven passage. Literally, the word <\/span><i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>allegory<\/span><\/i><span style='font-size:\r\n12.0pt;font-family:\"Verdana\",sans-serif'> means to <i>speak another thing.<\/i>\r\nA person speaks of a given matter or relates certain details concerning it, but\r\nhe has an entirely different meaning in view. This type of language is common,\r\nnot only to the Scriptures, but also to human language and thought in all parts\r\nof the world.<br>\r\n<br>\r\nPossibly the greatest allegory that was ever written in the English language is\r\nBunyan's <i>Pilgrim's Progress.<\/i> Everyone who is acquainted with it knows\r\nthat he spoke one thing as if he were simply talking about certain actual\r\nfacts, localities, people, circumstances, and conditions. At the same time he\r\ndid not intend to be understood as speaking solely of them; but he composed his\r\nstory in such a way that it was evident there was running parallel with his\r\naccount a deep spiritual meaning. There are other excellent allegories in the\r\nEnglish language, as well as in other tongues.<br>\r\n<br>\r\nThe allegorical method of Origen, one of the early Christian Fathers, and of\r\nmany others have done untold damage to the cause of Christ and the cause of\r\ntrue Christianity. Those of the Alexandrian school of thought and\r\ninterpretation, together with Origen, maintained that the literal meaning of\r\nthe Scriptures was not the important thing. What they narrated, according to\r\nthem, was given to convey a deeper, or spiritual, hidden meaning. Practically,\r\neverything in the Scriptures was thrown into this category. To them the\r\nScriptures said one thing, but meant something entirely different.<br>\r\n<br>\r\nThis allegorical method of interpreting the Scriptures is indeed a vicious and\r\ndangerous method to adopt. Frequently, we speak of it as spiritualizing the\r\nScriptures. Instead of thinking of it as &quot;spiritualizing&quot; the\r\nScriptures, I would rather speak of it as &quot;evaporating&quot; the Word.\r\nAccording to the golden rule of interpretation we are to take everything at its\r\nprimary, ordinary, usual, literal meaning unless the facts of the immediate\r\ncontext, studied in the light of related passages and axiomatic and fundamental\r\ntruths, indicate clearly otherwise. We are never to say that a passage is\r\nallegorical unless the facts are quite positive in that direction. Only under\r\nsuch conditions are we permitted to think of a passage as allegorical.<br>\r\n<br>\r\nSomeone has said that an allegory is an extended metaphor. That is true. But we\r\nmust recognize the truth that an allegory is a special metaphor. It is a story\r\nor narration that is told in such a way that the reader or the hearer can get\r\nthe lesson intended to be conveyed. A parable is the laying down of a known\r\ntruth, or that which is recognized as true, beside an unknown factor in order\r\nto bring out the unknown truth. Parables usually have sufficient data to enable\r\none to recognize them as this type of speech.<br>\r\n<br>\r\nLet us look at a few allegories in order that we may be able to recognize one\r\nwhen we see it and be able to interpret it properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nVine<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Psalm 80:8-16 the\r\nwriter declared that God went down into Egypt, procured a vine there, came\r\nback, drove the nations in Canaan out of it, and planted this vine in their\r\nland. Thus planted in this locality, it grew and developed in a marvelous\r\nmanner, sending its branches unto the sea and its roots unto the River. After\r\nthe vine thus grew, God broke down the walls around it. Those who passed by\r\nplucked it. Then the boar from out of the woods ravaged it, and the wild beasts\r\nof the field fed upon it. Following this description is an earnest prayer that\r\nGod would turn and would have mercy upon this vine of His planting. When a\r\nperson takes the entire Psalm into consideration and sees that it is a\r\nprediction concerning the last generation of Israel that will he scattered\r\namong the nations, when he recognizes it as their prayer to God to come and to\r\ndeliver them from their evil case, when he remembers the history of Jacob and\r\nof his descending into Egypt and his posterity's growing into a nation, and\r\nwhen he remembers all of the events connected with the deliverance at the time\r\nof the Exodus, he sees instantly that this is an allegory. While the psalmist\r\nspoke as if he were talking of a literal vine, at the same time the context shows\r\nthat he did not mean a literal vine, but that he was speaking of literal\r\nIsrael. Having all these facts in mind, he understands that this is an\r\nallegory.<br>\r\n<br>\r\nGod drove out the nations of Canaan and established His Chosen People in that\r\nland, which He gave to them for a perpetual inheritance. On account of their\r\ndisobedience <span style='color:black'>God<\/span>broke down the barriers\r\nprotecting His people and allowed various nations who are represented as wiid\r\nbeasts to come in and tread down this vine and destroy it. But the time will\r\ncome when Israel will see her predicament and call upon God for deliverance.\r\nWhen she does, Messiah will come.<br>\r\n<br>\r\nIn connection with Psalm 80, one should study such passages as Isaiah 5:1-7;\r\n27:2-6, and Matthew 21:33-46. The scriptures here referred to are the outgrowth\r\nof the original allegory found in Psalm 80. These must therefore be studied in\r\nthe light of the original passage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ecclesiastes 12:1-8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In this famous\r\npassage the wise man urged young people to remember their Creator in the days\r\nof their youth, before the evil time would draw near, when they would not have\r\nany pleasure in Spiritual and eternal things. They should, he said, do this\r\n&quot;before the sun, and the light, and the moon, and the stars, are darkened,\r\nand the clouds return after the rain; 3 in the day when the keepers of the\r\nhouse shall tremble, and the strong men shall bow themselves, and the grinders\r\ncease because they are few, and those that look out of the windows shall be\r\ndarkened, 4 and the doors shall be shut in the street; when the sound of the\r\ngrinding is low, and one shall rise up at the voice of a bird, and all the\r\ndaughters of music shall be brought low.&quot; This language certainly is not\r\nliteral. It is introduced in such a way that it is not to be recognized as\r\nsimply a metaphor or a parable. The writer said one thing, but it is evident\r\nthat he has a meaning running parallel with what he actually and literally\r\nsays. The facts of the context indicate that this is true.<br>\r\n<br>\r\nThis passage has been interpreted as a prediction concerning the judgment day,\r\nor what we premillenarians call the great Tribulation Period, when God's\r\njudgments are brought upon the world. Of course, when a person takes in the\r\nentire trend of thought, he can make that idea fit into this context. But that\r\nis not the normal meaning. Again, there are those who interpret this as a\r\nreference to the day of death, which is thought of as a gathering storm that\r\ncomes and takes the life of a person in old age. There are elements in the\r\npassage that seem to favor this interpretation. And yet there are still others\r\nwho interpret this allegory as a reference to the coming of the late winter or\r\nearly spring in Palestine, which often proves fatal to the infirm and weak. The\r\nfacts may be twisted to yield such an idea. Again, there are those who think of\r\nit as a warning against old age. This certainly cannot be true; for the\r\nrighteous, when they reach a ripe old age, are represented in such passages as\r\nPsalm 92:12-14 and Proverbs 16:31 as being in a glorious condition.<br>\r\n<br>\r\nThe suggestion has been made, with good reason, that this allegory presents a\r\nsensual old man who has spent his life in the gratification of the flesh, and\r\nwho is approaching the inevitable hour of passing out of this life. The human\r\nbody is represented in this allegory as a house in which the man lives. The\r\nkeepers are probably the arms; the strong men are the legs; the grinders that\r\ncease are the teeth; those that look out of the windows are the eyes; and the\r\ndoors possibly are the mouth and ears. Generally speaking, this seems to be the\r\nconsensus of opinion of the best commentators.<br>\r\n<br>\r\nThus the young person is urged to remember God, to come to Him and to give his\r\nlife and all that he is to <span style='color:black'>God<\/span>in youth and to\r\nserve God throughout life to the end of the same. Such a one who does this is\r\nindeed wise. The one who fails to do this must inevitably meet the condition\r\nwhich is here mentioned, and against which one is warned.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Allegories Used By\r\nEzekiel<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The prophet Ezekiel\r\nwas very fond of the use of allegories. For instance, &quot;chapter 16 contains\r\nan allegorical history of Israel, representing, by way of narrative, prophecy,\r\nand promise, the past, present, and future relations of God to the Chosen\r\nPeople, and maintaining throughout the general figure of the marriage\r\nrelation.&quot; In similar imagery found in chapter 23, the prophet represented\r\nthe idolatries of both the northern and the southern kingdoms, the capitals of\r\nwhich were Samaria and Jerusalem. Though these are allegorical representations,\r\nthe meaning of the prophet is very clear. In chapter 15 Israel is represented\r\nunder the allegorical picture of the wood of the vine-tree, or grapevine, which\r\nis unprofitable at its best for lumber or manufacturing purposes. But after it\r\nhas been burnt and snatched from the fire, it is of less value than ordinarily.\r\nThus <span style='color:black'>God <\/span>pictorially represented Israel's\r\nunprofitableness in His sight. The imagery in 19:10-14 is practically the same\r\nwith little changes. In 19:1-9 the allegory of the lioness and her whelps is\r\npresented. Again we see the same method of language employed by the prophet in\r\nchapter 31 in his prediction concerning Assyria.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nGood Shepherd And The Fold<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In John, chapter 9,\r\nappears a record of our <span style='color:black'>God<\/span>'s healing a blind\r\nman, whom the Jews had excommunicated from the synagogue. The Pharisees became\r\nbitterly angered by our <span style='color:black'>God<\/span>'s performing this\r\nmiracle. In discussing this situation, <span style='color:black'>Christ<\/span>\r\nsaid that He had come into the world that they who see not might see, and that\r\nthose who see might become blind. This saying called forth a retort from the\r\nPharisees in the form of the following exchange of words: &quot;Are we also\r\nblind? <span style='color:black'>Christ<\/span> said unto them, If ye were\r\nblind, ye would have no sin: but now ye say, We see: your sin remaineth&quot;\r\n(John 9:39-41). This situation was the occasion of our <span style='color:black'>God<\/span>'s\r\nspeaking the allegory of the Good Shepherd and the fold of the sheep.<br>\r\n<br>\r\nOur <span style='color:black'>God<\/span> declared that those who do not enter\r\nby the door, but climb up some other way, are thieves and robbers. But the one\r\nthat enters by the door is the shepherd of the sheep. To him the porter opens.\r\nSuch a one goes in, calls forth his sheep, puts them forth, and goes before\r\nthem, leading them to green pastures and to still waters. This language, spoken\r\nunder the conditions set forth in chapter 9 and as an outgrowth of that which\r\nhad just occurred, is obviously not to be taken literally, but is a story that\r\nis used to illustrate great and fundamental truths. As we learn from reading\r\nthe first eighteen verses of John, chapter 10, <span style='color:black'>Christ<\/span>\r\nwas and is the Good Shepherd. To him the porter, John the Baptist, opened. He\r\nwent into the fold of Israel to call forth all of those who were His own. Those\r\nwho constituted His own are none other than those who hunger and thirst after\r\nrighteousness, and who receive the truth when it is presented to them. In other\r\nwords, the fold of which <span style='color:black'>Christ<\/span> was speaking\r\nwas the Jewish nation. His sheep were the truth lovers who accept <span\r\nstyle='color:black'>Christ<\/span> and His salvation. He leads them forth from\r\nJudaism into another fold, that of His own.<br>\r\n<br>\r\n<span style='color:black'>Christ<\/span> declared clearly that He had other\r\nsheep that were not of the Jewish fold, that He would bring them and put them\r\ntogether, and that there would be one flock, one shepherd, and one fold. Of\r\ncourse this language is a reference to the honest truth-seeking Gentiles who\r\nhunger and thirst after God, and who accept the truth when it is given to them.\r\nThus this marvelous presentation of truth is very forceful and vivid. <br>\r\n<br>\r\nIn connection with the thought of our <span style='color:black'>God<\/span>'s being\r\nthe Good Shepherd, one should read and study such passages as Jeremiah 23:1-4.\r\nWhen this scripture, however, is studied in its context, it is seen that it\r\nrefers to the regathering of the honest, conscientious, truth seekers among the\r\nJews into the great fold of Israel of the millennial kingdom of our <span\r\nstyle='color:black'>God<\/span>. The same thought is presented in Ezekiel,\r\nchapter 34. Our <span style='color:black'>God<\/span>, as the Good Shepherd who\r\nlays down His life for the sheep is set forth in such a passage as Zechariah\r\n11:4-14.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of Hagar\r\nAnd Sarah<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Galatians 4:21-31\r\nthe Apostle Paul gave us the famous allegory of Hagar and Sarah. Hagar, the\r\nbondwoman, signifies in this comparison the old covenant, which pictorially\r\npresented Jerusalem in her bondage and slavery. On the other hand, Sarah, the\r\nfree-woman, stood for the new covenant which answers to the Jerusalem which is\r\nfrom above, that is, the new Jerusalem, which will come down out of heaven when\r\nChrist returns to this earth and sets up His millennial kingdom. (We must not\r\nconfound the Jerusalem from above here mentioned with the new Jerusalem\r\ndescribed in Revelation, chapter 21. This latter one is the eternal Jerusalem,\r\nthat comes down out of the eternal heavens and rests upon the eternal earth.)<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe one born according to the flesh, answers to those Jews who were then in the\r\nbondage of sin and in the grip of a dead legalism. Isaac, the child of promise,\r\nanswers to those who are Christians, and who are enjoying the freedom with\r\nwhich Christ has made us free. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe child after the flesh, persecuted Isaac. This fact answers to, or typified,\r\nthe persecution of the believers by the legalists. The instruction which God\r\ngave to Abraham was that he should cast out the bondwoman with her son in order\r\nthat the freewoman with the child of promise might enjoy the privileges which\r\nwere theirs by divine grace. This fact answers to the exhortation for the\r\nchildren of the free-woman not to become again entangled in the yoke of\r\nbondage. These analogies are pointed out and are very clear. It is to be noted\r\nthat the Apostle stated specifically that the argument which he was making was\r\nan allegory. This constituted an argumentum ad hominem. By this type of\r\nreasoning the Apostle showed the absurdity of those legalists who were trying\r\nto force the yoke of the law upon the believers in Christ.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nWarrior<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>In Ephesians 6:10-20 the Apostle introduced\r\nhis famous allegory of the Roman soldier who was armed that he might make an\r\noffensive attack against his enemy. Thus the Apostle spoke of a soldier with\r\nthe various pieces of his armament and of his fighting to the finish. But in\r\nthe connection in which the Apostle used this language, a person sees instantly\r\nand cleariy that he was not talking about literal warfare; but that he was\r\nspeaking of a spiritual conflict which the child of God has daily. Obviously\r\nthe Apostle, in this passage, was speaking of the spiritual conflict that\r\nbelievers have daily as they fight against the powers of Satan and sin.<br>\r\n<br>\r\nThere are numbers of other allegories that are presented in the Scriptures. But\r\nthese suffice to call our attention to their general use. Of course, the\r\ngreatest allegory that is to be found in the Scriptures is that of the Song of\r\nSolomon. There is however quite a bit of controversy as to its significance.\r\nThe Jews, for instance, say that it represents Messiah in His relation to\r\nIsrael. Many Christians, on the other hand, see in this marvelous hymn\r\nreference to Messiah in His relation to the church\u2014the body of believers. There\r\nare others, however, who see the relationship that exists between Christ and\r\nthe individual Christian set forth by this book. There are objections to all of\r\nthese interpretations. Some, on the other hand, see in this pictorial\r\nrepresentation the divine setting forth of true love between a young man and\r\nhis beloved and puts love on a high and holy plane.<br>\r\n<br>\r\nIt is impossible for one to be dogmatic as to the meaning of this great\r\nallegory. It is altogether possible that there may be an element of truth in\r\neach one of the interpretations just mentioned. In view of the uncertainty let\r\nus hold ourselves in a firm reserve and not become dogmatic where the\r\nScriptures do not warrant such a positive attitude.<br>\r\n<br>\r\nMay we see, because of this little study in allegories, how to interpret them and\r\nthus discover the lesson that the Holy Spirit had in giving us teaching in this\r\nform. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nSIMILE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN ALL languages there are\r\nvarious figures of speech which are characteristic of all developed peoples. We\r\nare told by the ancient Chinese proverb that one picture is worth ten thousand\r\nwords. In other words, a person can get a clearer idea of an object if a\r\npicture is shown than he can from a lengthy verbal description of it. Both the\r\nancient and the modern peoples have introduced figures of speech in their\r\nlanguages in order to make the thought more vivid and to make their narration\r\nmore intelligible and accurate. Naturally, then, the simile was doubtless one\r\nof the first figures used. As its name implies, a simile is that figure by\r\nwhich a comparison in its simplest form is presented. We shall in this short\r\nstudy notice a few instances of this figure of speech, taking an example here\r\nand there\u2014though the Bible is full of them.<br>\r\n<br>\r\nThere appears a most beautiful, vivid, and graphic simile in Isaiah 55:10,11:<br>\r\n&quot;For as the rain cometh down and the snow from heaven, and returneth not\r\nthither, but watereth the earth, and maketh it bring forth and bud, and giveth\r\nseed to the sower and bread to the eater; so shall my word be that goeth forth\r\nout of my mouth: it shall not return unto me void, but it shall accomplish that\r\nwhich I please, and it shall prosper in the thing whereto I sent it.&quot;\r\nThere is hardly a place upon the face of the globe where the people are not\r\nacquainted with the falling of the rain and the coming of the snow. Of course,\r\naround the equator, people do not see snow except in the high mountains. Even\r\nin the desert the rains fall at times. Hence Isaiah's comparison was indeed\r\nquite apt and vigorous. As the rain and snow fall to the earth and put moisture\r\nin the soil, that makes possible the growing of crops, so God's Word which\r\ncomes down from heaven to man is the spiritual moisture that is necessary for\r\nthe production of a spiritual crop in the life of those who receive it. All the\r\nmoisture that comes serves a definite, specific purpose. So it is with the Word\r\nof God which comes from heaven to as, falling upon the human heart. For\r\ninstance, the Apostle Paul, in speaking of the gospel, said that it is the\r\npower of God unto salvation to him that believeth. It is a savor of life unto\r\nlife and death unto death (II Cor. 2:16,17). Thus we are given assurance that\r\nevery word that proceeds out of the mouth of God accomplishes a definite,\r\nspecific purpose\u2014that for which it is sent.<br>\r\n<br>\r\nIn Jeremiah 23:29 we have another beautiful simile: &quot;Is not my word like\r\nfire? saith Jehovah; and like a hammer that breaketh the rock in pieces?&quot;\r\nThis verse is taken from a long discourse which Jeremiah delivered concerning\r\nthe prophets that were in Israel at that time (see Jer. 23:9-40). The false\r\nprophets and profane priests were dominating the entire situation. The prophets\r\nwere giving forth their visions and their own words and were leading the people\r\nastray. Because of this fact Jeremiah foretold the coming of the tempest of\r\nJehovah, even His wrath, that would burst forth upon the wicked nation. But\r\nJeremiah let his auditors know that he was speaking of the end time, &quot;In\r\nthe latter days ye shall understand it perfectly.&quot; In order to impress\r\nupon the minds of the people the power of his oracle, Jeremiah declared that\r\nthe Word of God was &quot;like fire \u00e2\u20ac\u00a6 and like a hammer that breaketh the\r\nrock in pieces ...&quot; This language is an echo of the methods that were used\r\nfor breaking rock. Sometimes fire was placed upon a rock in order to soften it;\r\nthen the hammer was used to complete the job of breaking it. In a manner\r\nanalogous to this, declared the prophet, God's Word will break, crush, and\r\ncrumble all opposition eventually. There is no word of God that is devoid of\r\npower. In fact, all the power of Almighty God backs up every utterance that He\r\nhas ever spoken.<br>\r\n<br>\r\nOften the prophets piled up simile upon simile and metaphor upon metaphor in\r\ntheir efforts to enforce the message which they had for the people. As an\r\nillustration of this practice let us notice the following quotation: &quot;And\r\nthe daugter of Zion is left as a booth in a vineyard, as a lodge in a garden of\r\ncucumbers, as a besieged city&quot; (Isa. 1:8). Isaiah, in chapter 1, denounced\r\nthe people for their wickedness, sins and their formal, hypocritical worship.\r\nThe people had not acted with the intelligence of the dumb brutes that know\r\nwhere to go to get their food and to be protected, but Israel was not that\r\nwise. Therefore, declared the prophet, Mount Zion, the city of Jerusalem, will\r\nbecome as a booth in a vineyard. At that time there were many robbers and\r\nmarauders in the land of Israel. When the grapes became ripe, watchmen had to\r\nbe placed on guard to prevent theft. After the harvest of the grapes was over,\r\nlittle food would be left. The situation would look desolate. The leaves would\r\nfall from the vines. There would be little or no signs of life in the vineyard.\r\nIn a manner analogous to this, declared Isaiah, would Zion become in the midst\r\nof the country. In other words, he was foretelling an invasion of the country\r\nand the depredations that would be committed together with the wreckage and\r\nwaste of the country. Zion, however, would be left alone in the midst of such\r\nappalling waste. This is indeed a dismal picture. Following the simile, the\r\nprophet compared Zion to a lodge in a garden of cucumbers. This lodge was\r\nsimilar to the booth in the vineyard and served the same purpose during the\r\ntime the vines were yielding their vegetables. This figure is followed by a\r\nliteral statement that Jerusalem would be as a besieged city. It is not\r\ndifficult for anyone to gain a clear picture of the significance of this\r\nprophecy.<br>\r\n<br>\r\nWe see another very striking illustration in the following passage: &quot;And\r\nit shall be when a hungry man dreameth, and, behold, he eateth; but he awaketh,\r\nand his soul is empty; or as when a thirsty man dreameth, and, behold; he\r\ndrinketh, but he awaketh, and, behold, he is faint, and his soul hath appetite;\r\nso shall the multitude of all the nations be, that fight against mount\r\nZion&quot; (Isa. 29:8). In the first seven verses of this chapter the prophet\r\nforetold the time when the armies of the world besiege Jerusalem and the city,\r\ntogether with the Jewish nation, and Palestine will be crushed into the dust,\r\nfiguratively speaking. Israel will be brought to her greatest extremity. From\r\nthe natural standpoint it will appear to the enemies of Israel that they are\r\njust on the very verge of complete victory over God's Chosen People. At the\r\ncritical moment before the Jewish resistance collapses and the nation is to be\r\nblotted from the face of the globe, Jehovah appears on the scene suddenly. This\r\none who appears and who delivers her is none other than Christ, the Hebrew\r\nMessiah, when He comes again in glory and power to deliver His people from\r\ntheir enemies. Concerning those nations that will be so very confident of\r\ncomplete victory, the prophet declared that they would be like the hungry man\r\nwho slept and dreamed of eating. When he awoke, however, he discovered that he\r\nhad taken nothing\u2014no food whatsoever, nor any drink. So it will be with those\r\nnations that besiege the Jews in Jerusalem in the very end of the age. They,\r\nfiguratively speaking, will be drugged with their overconfidence in their own\r\nstrength and power. No thought occurs to them except complete victory and the\r\ntaking of the spoil. But when Christ appears and His feet stand upon the Mount\r\nof Olives, these enemies of Israel will he rudely awakened out of their\r\nabnormal sleep of confidence and will be as hungry as ever, not having taken\r\nany of the spoil. This simile does indeed enforce the lesson.<br>\r\n<br>\r\nTurning to the New Testament, see many forceful similes. For instance, our God,\r\nin concluding His Sermon on the Mount, gave us the simile in which He compared\r\nthose who hear His words and do them to the man who built his house upon the\r\nrock. When the rains fell and the floods came and beat upon that house, they\r\nwere not able to destroy it because it had a firm foundation. On the other\r\nhand, those who hear His words but do not heed are compared to the man who\r\nbuilt his house upon the sand. When, therefore, the rains came and the floods\r\nrolled around it, it fell because it had no foundation. Thus our God in a most\r\nfitting and forceful manner concluded the Sermon on the Mount, one of the fullest\r\nand most wonderful passages that ever fell from His lips:<br>\r\n<br>\r\n&quot;24 Every one therefore that heareth these words of mine, and doeth them,\r\nshall be likened unto a wise man, who built his house upon the rock: 25 and the\r\nrain descended and the floods came, and the winds blew and beat upon that\r\nhouse; and it fell not: for it was founded upon the rock. 26 And every one that\r\nheareth these words of mine, and doeth them not, shall be likened unto a\r\nfoolish man, who built his house upon the sand; 27 and the rain descended, and\r\nthe floods came, and the winds blew, and smote upon that house; and it fell:\r\nand great was the fall thereof&quot; (Matt. 7:24-27).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE METAPHOR<\/span><\/b><\/p>\r\n\r\n<p><span style='font-family:\"Verdana\",sans-serif;color:black'>THE METAPHOR is\r\none of the very common figures found throughout the Scriptures. Like the simile\r\nit is a simple comparison. The simile compares two objects, persons, or thing's\r\nand usually employs the word <i>as,<\/i> or <i>like. <\/i>An illustration of the\r\nsimile is, He fought like a lion. I can make the same comparison, but change\r\nthe manner of statement. Taking the person concerning whom I am speaking out of\r\nthe class of human beings and putting him into the class of animals, I can say,\r\n&quot;He was a lion in the fight.&quot; In using either of these figures, I am\r\nselecting that outstanding characteristic of the lion and of his fighting to\r\nemphasize the pugilistic tendencies and actions of the man concerning whom I am\r\nspeaking.<br>\r\n<br>\r\nMany of the figures of the metaphor type, as well as of the simile, are drawn\r\nfrom the animal kingdom. This is especially true in the early part of the Scriptures.\r\nFor instance, Jacob, in blessing his sons, speaks of Judah in these words:\r\n&quot;Judah is a lion's whelp.&quot; Here Judah and his descendants are thought\r\nof as young lions. Jacob takes them out of the class of human beings and thinks\r\nof them as if they were a lion. Continuing the same idea he declares,\r\n&quot;From the prey, my son, thou art gone up&quot; (Gen. 49:9). Judah is\r\nthought of as a lion that has seized upon his prey and killed it. After having\r\neaten what he chooses, he goes up to his lair in some mountain fastness where\r\nhe is absolutely free from all attack, of any sort. In the same chapter Jacob\r\nthinks of his various sons in terms of different animals. For instance in 49:14\r\nhe speaks of Issachar's being &quot;a strong ass, Couching down between the\r\nsheepfolds.&quot; In verse 17 he thinks of the tribe of Dan and those\r\ndescending from him as &quot;a serpent in the way, An adder in the path. That\r\nbiteth the horse's heels, So that his rider falleth backward.&quot; Then again,\r\nin verse 21, he speaks of Napthtali as &quot;a hind let loose.&quot; Joseph is\r\nthen thought of as being &quot;a fruitful bough, A fruitful bough by a\r\nfountain; His branches run over the wall&quot; (vs. 22). In speaking of Joseph,\r\nhe thinks of him as a grapevine that is flourishing and very fruitful. In\r\nspeaking of Benjamin and his tribe he declares that he is &quot;a wolf that\r\nraveneth: In the morning he shall devour the pray, And at even he shall divide\r\nthe spoil&quot; (vs. 27). It is clear from all these references that, with the\r\nexception of Joseph, Jacob draws all of his metaphors from the animal kingdom.<br>\r\n<br>\r\nIn Deuteronomy 32:34 Moses thinks of God as a mighty warrior who has His sword\r\nand His arrows, and who goes into battle against the enemies of Israel,\r\nconquering them and treading them under His feet. Thus he thinks of the power\r\nof God by which He will destroy both His own enemies and those of Israel as a\r\nsharp, glittering sword. Thus infinite power is thought of in the category of a\r\nliteral sword with which Jehovah, the war hero, fights against His enemies and\r\nslays them. (See especially verse 14). In verse 42 he thinks of the arrows in\r\nthis manner:<br>\r\n<br>\r\n&quot;I will make mine arrows drunk with blood,<br>\r\nAnd my sword shall devour flesh.&quot;<br>\r\n<br>\r\nStill in thinking of Jehovah as a warrior with His sword and with His arrows,\r\nMoses mixes his figures (a practice that is not sanctioned by modem English,\r\nbut perfectly proper in the genius of the Hebrew tongue and spirit), and speaks\r\nof the arrows as if they were actual people who had drunk of blood of their\r\nvictims. The same figure appears in Isaiah 34:5: &quot;For my sword hath drunk\r\nits fill in heaven: behold, it shall come down upon Edom, and upon the people\r\nof my curse, to judgment.&quot;<br>\r\n<br>\r\nFrequently the place where people are located by God is thought of as the nest\r\nof a fowl. For instance, in Numbers 24:21 we read of the Kenites:<br>\r\n<br>\r\n&quot;Strong is thy dwelling-place,<br>\r\nAnd thy nest is set in the rock.&quot;<br>\r\n<br>\r\nHere the mountain fastness where the Kenites dwelt is thought of as probably an\r\neagle's nest which is put high up in the mountains far from access by men or\r\nbeasts. A similar figure is used by Jeremiah concerning Edom: &quot;As for thy\r\nterribleness, the pride of thy heart hath deceived thee, 0 thou that dwellest\r\nin the clefts of the rock, that boldest the height of the hill: though thou\r\nshouldest make thy nest as high as the eagle, I will bring thee down from\r\nthence, saith Jehovah&quot; (Jer. 49:16). Some of the territory of the Edomites\r\nwas very mountainous and rocky. For instance, the city of Petra\u2014&quot;the\r\nrose-red city half as old as time&quot;\u2014was one of their fortresses, or strongholds.\r\nThis city was practically impregnable in the ancient days. Jeremiah compared it\r\nto the eagle's nest and thought of it as being in the high mountains,\r\ninaccessible to all of their enemies. Again, Obadiah, who spoke an oracle\r\nagainst Edom used the same figure in the following statement: &quot;Though thou\r\nmount on high as the eagle, and though thy nest be set among the stars, I will\r\nbring thee down from thence, saith Jehovah&quot; (Obadiah, vs. 4). Habakkuk\r\nused the same figure in referring to Babylon, in which expression there\r\nevidently is an allusion to the hanging gardens of Babylon: Woe to him that\r\ngetteth an evil gain for his house, that he may set his nest on high, that he\r\nmay be delivered from the hand of evil!&quot; (Hab. 2:9)<br>\r\n<br>\r\nJeremiah noted the folly of Israei in her apostatizing from God and in her\r\nadoption of idols as objects of warship: &quot;For my people have committed two\r\nevils: they have forsaken me, the fountain of living waters, and hewed them out\r\ncisterns, broken cisterns, that can hold no water&quot; (2:13). A fountain of\r\nliving, running water is of course far better and superior to that of the\r\nrain-water that runs into a cistern that is hewn out in the rocks. Such a\r\ncistern frequently was broken and the water was spilled. It therefore ceased to\r\nbe of any benefit or profit to the men who thus constructed it. God is,\r\ntherefore, in this passage thought of as being a fountain of living, running\r\nwater\u2014that never runs dry. But the idols and idol-worship are thought of as\r\nbroken cisterns that cannot hold water to meet the needs of the worshiper.<br>\r\n<br>\r\nFrequently the prophets spoke of certain spiritual matters in terms of the\r\nJewish ritualism. As an example of this usage, note the following:<br>\r\n<br>\r\n&quot;I will wash my hands in innocency:<br>\r\nSo will I compass thine altar, 0 Jehovah.&quot;<br>\r\n<br>\r\nDoubtless this language is based upon the Mosaic regulation that the priests\r\nbefore entering into the tent of meeting should bathe themselves with water,\r\nlest they die, when they would come near to the altar to minister and to burn\r\nan offering made by fire unto Jehovah (Ex. 30:20). The great laver was located\r\nbetween the altar of burnt offerings and the sanctuary. After the priests had\r\nmade the proper sacrifices, they passed by the laver at which they bathed and\r\ncleansed themselves ceremonially and then entered the holy place. Paul was\r\nthinking in terms of such an act of approaching God in the following statement:\r\n&quot;But when the kindness of God our Saviour, and his love toward man\r\nappeared, 5 not by works <i>done<\/i> in righteousness, which we did ourselves,\r\nbut according to his mercy he saved us, through the washing of regeneration,\r\nand renewing of the Holy Spirit; 6 which he poured out upon us richly through\r\nChrist our Saviour (Titus 3:4-6). In Psalm 51:7 David prays,<br>\r\n<br>\r\n&quot;Purify me with hyssop, and I shall be clean:<br>\r\nWash me, and I shall be whiter than snow.&quot;<br>\r\n<br>\r\nThis language is based upon and borrowed from such passages as Leviticus\r\n14:6,7,51. In these verses Moses was speaking about the ceremonial cleansing of\r\nthe leper who was pronounced clean by the priest, upon a thorough examination\r\nof his case, who noted the fact that there had disappeared from the person\r\nafflicted every sign and symptom of that dread disease. It is also possible\r\nthat David's language might be an echo of the ceremonial cleansing of one who\r\nhad become unclean, according to the law, and who was cleansed ceremonially by\r\nthe water of purification mentioned in Numbers 19:18,19.<br>\r\n<br>\r\nIn I Corinthians 5:7,8, Paul speaks of Christ as being our passover, who had\r\nbeen slain for us. We are therefore to purge out the old leaven of wickedness\r\nand malice and are to observe the passover in the newness of the spirit and\r\npower of the life imparted to us by the Spirit of God. This language of course\r\nis based upon and borrowed from Exodus, chapters 12 and 13. An understanding of\r\nthe ancient ritualism of the passover makes intelligible Paul's language. Our God\r\nin the Sermon on the Mount (Matt. 5:13) spoke of His disciples as being the\r\nsalt of the earth. Salt is a preserving power, especially of meats; and of\r\nother things. Again, in verse 14, He compared the Christians to light. We are\r\nto the world what physical literal light is to the darkness.<br>\r\n<br>\r\nThere are literally hundreds upon hundreds of metaphors throughout the\r\nScriptures, but these are sufficient to call attention to the general principles\r\nof understanding and interpretating such figurative language.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>METONYMY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nFIGURE of <i>metonymy<\/i> is one that occurs very frequently in the Scriptures\r\nand should be understood if a person is to interpret the Scriptures correctly.\r\nThis term is derived from two Greek words, a preposition and a noun. The former\r\nindicates <i>change<\/i> and the latter, <i>name.<\/i> Combined, they mean <i>with\r\na change of name<\/i>. In other words, this figure is one which has a change of\r\nname in speaking of a certain event. There are different causes for the\r\nemployment of this type of language. Regardless of the fundamental reason for\r\nthe change in phraseology, the idea is a very definite one.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Cause And Effect<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Let us\r\nnotice a few illustrations of this type. In Job 34:6 we read: <br>\r\n<br>\r\n&quot;6 Notwithstanding my right I am <i>accounted<\/i> a liar;<br>\r\nMy wound is incurable, <i>though I am <\/i>without transgression.&quot;<br>\r\n<br>\r\nThe marginal reading of the Revised Version on the expression &quot;My\r\nwound&quot; is, literally, <i>Mine arrow<\/i>. Job thinks of himself as being\r\npierced with an arrow, which leaves a wound. This wound is incurable, but\r\ninstead of speaking of the result of the stroke, in literal language, he speaks\r\nof the weapon which is used to produce it. This is doubtless an echo of his\r\nstatement in 6:4:<br>\r\n<br>\r\n&quot;4 For the arrows of the Almighty are within me,<br>\r\nThe poison whereof my spirit drinketh up:<br>\r\nThe terrors of God do set themselves in array against me.&quot;<br>\r\n<br>\r\nIt is clear from the context that Job is not talking about literal arrows, but\r\nabout something which caused him a deep spiritual wound. Again, in Luke 16:29,\r\nand 24:27, we read of Moses and the prophets, but an examination of the context\r\nof each passage shows that these men were not in view at all, but the books\r\nwhich they wrote. In other words, these books were the result of their labors.\r\nHence, by the figure of metonymy, the authors of those books of the Bible are\r\nused in referring to their writings.<br>\r\n<br>\r\nOnce again, we see that sometimes the patriarchs are spoken of, though from the\r\ncontext it is clear that their posterity is meant. For instance, in Genesis\r\n9:27 we read: &quot;God enlarge Japheth, And let him dwell in the tents of\r\nShem.&quot; It is quite evident from the context that Noah is speaking of the\r\ndescendants or posterity of Japheth, but thinks of them in terms of their\r\nfather. A similar example to this is found in Amos 7:9, where we read of the\r\nhigh places of Isaac and of their being made desolate. Isaac of course had been\r\ndead for centuries when Amos made this utterance, but he speaks of the\r\nposterity of Isaac in terms of their great ancestor. Along this same line is\r\nthe use in the original Hebrew of the word <i>mouth or lip, <\/i>for that which\r\nwas spoken by mouth. This does not appear to our English reader always, for the\r\nfigure is rendered by the translators in literal language. Thus in the\r\ntranslation the real figure has disappeared. For example, in Genesis 45:21 we\r\nread: &quot;And Joseph gave them wagons, according to the mouth of Pharaoh, and\r\ngave them provisions for the way.&quot; Our translators have rendered this\r\nfigure by the phrase &quot;according to the commandment of Pharaoh.&quot; Thus\r\nthey have interpreted and rendered literally the figure. In their doing so they\r\nhave not done violence to the Scriptures. Another example of the same type of\r\nspeech is found in Numbers 3:16: &quot;And Moses numbered them according to the\r\nword of Jehovah, as he commanded.&quot; The Hebrew says, &quot;According to the\r\nmouth of Jehovah ...&quot; Once again we see this same figure in Deuteronomy\r\n17:6: &quot;At the mouth of two witnesses, or three witnesses, shall he that is\r\nto die be put to death; at the mouth of one witness he shall not be put to\r\ndeath.&quot; The phrase, &quot;at the mouth of two witnesses,&quot; is\r\nliterally rendered, but it is quite evident that the thought is, at or by the\r\ntestimony of two or three witnesses shall the condemned one be put to death.\r\nThese examples are sufficient to show us that this is a very common figure of\r\nspeech and one that must be recognized and interpreted properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Subject And Associated Ideas<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nLeviticus 19:32 we have this language: &quot;Thou shalt rise up before the\r\nhoary head, and honor the face of the old man, and thou shalt fear thy God: I\r\nam Jehovah.&quot; It is quite evident that the idea of gray hairs is associated\r\nwith that of an old man, who is held in honor and respect. Thus the idea of\r\nhoary hairs is associated with the thought of an elderly gentleman who should\r\nbe respected and honored. We find a very striking illustration of this same\r\nprinciple in Genesis 42:38. Joseph, who was then prime minister of Egypt,\r\ndemanded that his brothers bring his brother Benjamin with them upon their\r\ncoming again into the land. Jacob could not get the consent of his mind to\r\nallow Benjamin to go. He therefore said: &quot;My son shall not go down with\r\nyou; for his brother is dead, and he only is left: if harm befall him by the\r\nway in which ye go, then will ye bring down my gray hairs with sorrow to\r\nSheol.&quot; It is clear that he uses the expression, &quot;my gray\r\nhairs,&quot; in order to indicate that he was an old man and was on the verge\r\nof the grave. Thus he speaks of himself in terms of the associated idea of gray\r\nhairs. He felt that, by letting Benjamin go with them, probably something would\r\nbefall him and the grief would be such a blow that he would succumb and never\r\nsurvive the ordeal. In the same general type of this figure is that which is\r\nmentioned in Exodus 12:21: &quot;Then Moses called for all the elders of\r\nIsrael, and said unto them, Draw out, and take you lambs according to your\r\nfamilies, and kill the passover.&quot; It is clear that the passover lamb is\r\nhere meant, but there was associated with this lamb the historical occurrence\r\nthe night when Israel left the land of Egypt. On that eventful night Israel\r\nkilled a lamb which had a symbolic significance. Blood was sprinkled on the\r\ndoorposts and lintels of every Hebrew home. God said, &quot;When I see the\r\nblood, I will pass over you.&quot; In every house of Egypt where there was no\r\nblood, the death angel slew the firstborn. Thus the lamb that was slain by each\r\nHebrew family which was large enough for consuming one was called the passover.\r\nThat ceremony was typical of Christ, the Lamb of God whose blood takes away the\r\nsin of the world. In Matthew 3:5 we have this language: &quot;Then went out\r\nunto him Jerusalem, and all Judea, and all the region round about the Jordan,\r\n... &quot; Here we are told that Jerusalem and Judaea and certain sections\r\nround about the Jordan went out to hear John preach and to be baptized. It is\r\nclear that the people dwelling in those places are referred to in terms of the\r\nplaces where they lived. Again, we may look at Psalm 23:5: &quot;Thou preparest\r\na table before me in the presence of mine enemies.&quot; Here the psalmist\r\nthinks of God as a great Host who prepares a feast of good things for him to\r\neat and does this in the presence of his enemies. But he speaks of the food\r\nwhich is set upon the table in terms of the table itself. Thus in this figure\r\nthe psalmist spoke of God's vindicating him and taking his part in the presence\r\nof those who were his enemies. Again we have another example similar to this\r\none in I Corinthians 10:21: &quot;Ye cannot drink the cup of God, and the cup\r\nof demons: ye cannot take of the table of God, and of the table of\r\ndemons.&quot; People do not partake of the cup and eat of the table. They drink\r\nthe contents of the cup and eat the food that is placed upon the table. In this\r\ninstance, however, reference is made to the observance of what is called\r\n&quot;the God's supper,&quot; remembering God and His death, burial, and\r\nresurrection until He comes, by partaking of the elements constituting the\r\nsupper. We see the same figure in such an expression as &quot;for we were once\r\ndarkness, but are now light in God...&quot; (Eph. 5:8). The idea of darkness\r\nand of light is associated with people. But since Paul was talking to\r\nChristians, he spoke of their being associated with light and of their being\r\nlight and not darkness. Once again, in Psalm 45:2, the writer, seeing the\r\nMessiah in vision, said, &quot;Grace is poured into thy lips.&quot; By this he\r\nmeant that there was proceeding out of the Messiah's mouth the message of grace\r\nand truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf The Symbol And The Thing Signified<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Isaiah 22:32 God through\r\nIsaiah spoke to Eliakim saying, &quot;And the key of the house of David will I\r\nlay upon his shoulder; and he shall open, and none shall shut; and he shall\r\nshut, and none shall open.&quot; Here the key is the symbol of authority and\r\npower. Hence God spoke of the authority in terms of the symbol. The same thing\r\nis true in Matthew 16:19 of the language to the Apostle Peter: I will give unto\r\nthee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth\r\nshall be bound in heaven; and whatsoever thou shalt loose on earth shall be\r\nloosed in heaven.&quot; God is using the imagery of a city with its walls and\r\ngates. From times immemorial the keys have been thought of as symbols of the\r\nauthority of the one in control of the city. Hence God spoke of the authority\r\nthat He would grant to Peter in terms of this common symbol. Once again, in\r\nEzekiel 21:26 we have the same figure; &quot;Thus saith God: Remove the mitre,\r\nand take off the crown; this shall be no more the same; exalt that which is\r\nlow, and a base that which is high.&quot; The crown here stands for the\r\nauthority of King Messiah. Finally, we find the same language in Isaiah 2:4:\r\n&quot;And he will judge between the nations, and will decide concerning many\r\npeoples; and they shall beat their swords into plowshares, and their spears\r\ninto pruning-hooks; nation shall not lift up sword against nation, neither\r\nshall they learn war any more.&quot; Here the sword and spears symbolize, or\r\nsignify, the weapons of war. The plowshares and pruning-hooks represent the\r\nagricultural implements. It is clear, then, that this is a figure of metonymy\r\nand the idea is unmistakable.<br>\r\n<br>\r\nIf we will be very careful in the study of the language of the Bible, noting\r\nthe various figures of speech and interpreting them correctly, the Bible will\r\nhave a vital, forceful message for us.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n<\/body>\r\n\r\n<\/html>\r\n\r\n<meta http-equiv=Content-Type content=\"text\/html; charset=utf-8\">\r\n<meta name=Generator content=\"Microsoft Word 15 (filtered)\">\r\n<style>\r\n<!--\r\n \/* Font Definitions 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li.MsoListParagraphCxSpFirst, div.MsoListParagraphCxSpFirst\r\n\t{margin-top:0in;\r\n\tmargin-right:0in;\r\n\tmargin-bottom:0in;\r\n\tmargin-left:.5in;\r\n\tline-height:107%;\r\n\tfont-size:11.0pt;\r\n\tfont-family:\"Calibri\",sans-serif;}\r\np.MsoListParagraphCxSpMiddle, li.MsoListParagraphCxSpMiddle, div.MsoListParagraphCxSpMiddle\r\n\t{margin-top:0in;\r\n\tmargin-right:0in;\r\n\tmargin-bottom:0in;\r\n\tmargin-left:.5in;\r\n\tline-height:107%;\r\n\tfont-size:11.0pt;\r\n\tfont-family:\"Calibri\",sans-serif;}\r\np.MsoListParagraphCxSpLast, li.MsoListParagraphCxSpLast, div.MsoListParagraphCxSpLast\r\n\t{margin-top:0in;\r\n\tmargin-right:0in;\r\n\tmargin-bottom:8.0pt;\r\n\tmargin-left:.5in;\r\n\tline-height:107%;\r\n\tfont-size:11.0pt;\r\n\tfont-family:\"Calibri\",sans-serif;}\r\nspan.HeaderChar\r\n\t{mso-style-name:\"Header Char\";\r\n\tmso-style-link:Header;}\r\nspan.FooterChar\r\n\t{mso-style-name:\"Footer Char\";\r\n\tmso-style-link:Footer;}\r\nspan.BalloonTextChar\r\n\t{mso-style-name:\"Balloon Text Char\";\r\n\tmso-style-link:\"Balloon Text\";\r\n\tfont-family:\"Tahoma\",sans-serif;}\r\n.MsoChpDefault\r\n\t{font-family:\"Calibri\",sans-serif;}\r\n.MsoPapDefault\r\n\t{margin-bottom:8.0pt;\r\n\tline-height:107%;}\r\n \/* Page Definitions *\/\r\n @page WordSection1\r\n\t{size:8.5in 11.0in;\r\n\tmargin:.3in .5in .2in .6in;}\r\ndiv.WordSection1\r\n\t{page:WordSection1;}\r\n \/* List Definitions *\/\r\n ol\r\n\t{margin-bottom:0in;}\r\nul\r\n\t{margin-bottom:0in;}\r\n-->\r\n<\/style>\r\n\r\n<\/head>\r\n\r\n<body lang=EN-US link=\"#0563C1\" vlink=\"#954F72\" style='word-wrap:break-word'>\r\n\r\n<div class=WordSection1>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:36.0pt;font-family:\"Monotype Corsiva\";\r\ncolor:#0070C0'>Biblical Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Times New Roman\",serif'>2\r\npage introduction <i>by Ela<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>The following gives <b>SOUND principles for Scriptural\r\ninterpretation<\/b> in <b>3 groups<\/b>:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>2 pages,<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>      <b>22 pages<\/b>      and\r\n   <b>112 pages<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>earthly father<\/b> said:            \u201c<b><i>I don\u2019t chew my\r\ncabbage twice!<\/i><\/b>\u201d  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>My <b>Heavenly Father<\/b> states        the same below:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n33:9<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>     <span\r\nstyle='color:#0070C0'>For <b><u>He spoke<\/u><\/b>, and <b><u>it was done<\/u><\/b>;\r\n<b><u>He commanded<\/u><\/b>, and <b><u>it stood fast<\/u><\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Malachi+3:6&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Mal. 3:6<\/span><\/b><\/a><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>      <span\r\nstyle='color:red'>\u201cFor I am <\/span><\/span><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>, <b>I do not change<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Psa.\r\n89:34<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <span\r\nstyle='color:red'>\u201cMy covenant I will <b>not break<\/b>, <b>Nor alter the word<\/b><\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>  that\r\nhas gone <b>out of My lips<\/b>.\u201d<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Hebrews+13:8&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Heb. 13:8<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>   <\/span><a name=\"_Hlk136075967\"><b><span style='font-size:\r\n14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>Y<\/span><\/b><\/a><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>e<b>H<\/b>o<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#00B050'>shu<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>V<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>a<b>H<\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> <span\r\nlang=EN-CA>the Messiah is <b>the same<\/b> yesterday, today, and <b>forever<\/b>.<\/span><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Proverbs+16:20&amp;version=NKJV\"><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>Prov. 16:20<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>   <\/span><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>He who heeds the word wisely will find good,<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> \r\nand whoever <b>trusts in God<\/b>, happy is he.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><a\r\nhref=\"http:\/\/www.biblegateway.com\/passage\/?search=Ecclesiastes+3:14&amp;version=NKJV\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:black'>Ecc.\r\n3:14<\/span><\/b><\/a><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>    <\/span><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>I know that whatever <b>Elohim<\/b> does, it shall be <b><u>forever<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>Not<\/span><\/b><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>hing<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'> can\r\nbe <b>add<\/b><b>ed<\/b> to it, And <b><u>not<\/u><\/b><b><u>hing taken from it<\/u><\/b>.\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><span style='font-size:20.0pt;\r\ncolor:black'>There are    NO        Buts<i>!!!<\/i><\/span><\/b><span\r\nstyle='font-size:20.0pt;color:black'>    or  <b>What About<i>!!!<\/i><\/b>          <\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><span style='font-size:8.0pt;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p style='margin:0in;background:white'><b><u><span style='font-size:20.0pt;\r\ncolor:black'>No one<\/span><\/u><\/b><span style='font-size:14.0pt;color:black'>,\r\nnot Matthew, Mark, Luke, John, and especially Paul (where most of false\r\ndoctrine comes from by twisting his words) or any of the Old or New Testament\r\nwriters <b>can ever<\/b>change, <\/span><b><i><span style='font-size:14.0pt;\r\ncolor:red'>alter, <\/span><\/i><\/b><span style='font-size:14.0pt;color:black'>one\r\nword that is a <b><u>direct quotes<\/u><\/b> from our Heavenly Father or our Saviour,\r\n(Psalm 89:34) nor <\/span><b><i><span style='font-size:14.0pt;color:red'>one jot\r\nor one tittle from the law<\/span><\/i><\/b><span style='font-size:14.0pt;\r\ncolor:black'> (Torah of <\/span><a name=\"_Hlk136073120\"><b><span\r\nstyle='font-size:14.0pt;color:black'>Y<\/span><\/b><\/a><span style='font-size:\r\n14.0pt;color:black'>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b><\/span><span style='font-size:\r\n14.0pt;color:black'>).  Matt 5:17 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nclass=MsoHyperlink><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black;text-decoration:none'>Deut. 12:28   <\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>\u201c<b>Do what\r\nis good and right in the sight of <\/b><\/span><a name=\"_Hlk136076062\"><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>Y<\/span><\/b><\/a><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>e<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>H<\/span><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>o<b><span\r\nstyle='color:red'>V<\/span><\/b>a<b><span style='color:red'>H<\/span><\/b><\/span><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>          <\/span><b><sup><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>32<\/span><\/sup><\/b><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'> You\r\nshall <b>not add<\/b> to it <b>nor take away<\/b> from it.\u201d <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>God said it!       I believe it!        That settles\r\nit!<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#002060'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif'>Will you have a special trust in the <i><span\r\nstyle='color:red'>spoken<\/span><\/i> Word of God?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:10.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:18.0pt;font-family:\r\n\"Times New Roman\",serif'>(Yes I will!) <\/span><\/b><b><span lang=EN-CA\r\nstyle='font-size:18.0pt;font-family:Wingdings;background:yellow'>J<\/span><\/b><b><span\r\nlang=EN-CA style='font-size:18.0pt;font-family:\"Times New Roman\",serif'>              \r\n(No I won\u2019t.)  <\/span><\/b><b><span lang=EN-CA style='font-size:18.0pt;\r\nfont-family:Wingdings;background:aqua'>L<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:26.0pt;font-family:\r\n\"Times New Roman\",serif;color:#0070C0'>Scriptures <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>ONLY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>Let\u2019s read <\/span><b><i><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:red'>Isaiah 8:20<\/span><\/u><\/i><\/b><b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> <\/span><\/i><\/b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>it\u2019s the <\/span><b><u><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:red'>most<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'> important <\/span><\/b><b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'>text<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'> for <b>Sound Doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:8.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Isa. 8:20     <\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>To the <\/span><b><u><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>law<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'> <\/span><\/b><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(Strong\u2019s\r\n<\/span><\/i><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8451&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8451<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b>Torah<\/b>,\r\nthe first five books of the Bible, God\u2019s instruction manual for <b>Eternal Life<\/b>)\r\n<\/span><\/i><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>and to the <b><u>testimony<\/u> <\/b><\/span><a\r\nhref=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H8584&amp;t=KJV\"><b><sup><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:windowtext;text-decoration:none'>8584<\/span><\/sup><\/b><\/a><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nrest of the Scriptures that testify to the Torah)<\/span><\/i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif;color:#0070C0'>if\r\nthey speak not according to this word, it is because there is <b><span\r\nstyle='background:yellow'>NO LIGHT<\/span><\/b><\/span><i><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(<b>no truth<\/b>) <\/span><\/i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:#0070C0'>in them<\/span><b><i><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif;color:#0070C0'>. <\/span><\/i><\/b><i><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>(The\r\nabsence of <b><span style='background:yellow'>light<\/span><\/b> = <span\r\nstyle='background:lightgrey'>Darkness<\/span> = Satanic doctrine.)<\/span><\/i><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nlang=EN-CA>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><u><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>All<\/span><\/u><\/b><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nEternal Life doctrine <u>must<\/u> come from the law<\/span><\/b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>, <b><span\r\nstyle='color:#0070C0'>Torah<\/span><\/b>, the first five books of the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Scriptures which\r\nare supported, amplified, and defined within the <b>testimonies<\/b> from the <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>remainder the Old\r\nTestament or else <b><i><span style='color:#002060'>there is no light in <\/span><\/i>it<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:14.0pt;font-family:\r\n\"Times New Roman\",serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span lang=EN-CA style='font-size:20.0pt;font-family:\r\n\"Times New Roman\",serif;color:black'>All studies must follow <\/span><\/b><b><span\r\nlang=EN-CA style='font-size:20.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Christ\u2019s<\/span><\/b><b><span lang=EN-CA style='font-size:20.0pt;\r\nfont-family:\"Times New Roman\",serif;color:black'> example.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Luke 24:27<\/span><\/b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'> <b><span\r\nstyle='color:#0070C0'>Beginning <\/span><\/b><span style='color:#0070C0'>at <b>Moses\r\n<\/b><\/span><i>(Always start at Genesis and the rest of the first 5 books of\r\nMoses, using \u201c<b>The Law of First Precedence<\/b>\u201d) <\/i><span style='color:#0070C0'>and\r\nall the prophets, <\/span><i>(The rest of the Old Testament)<\/i><span\r\nstyle='color:#002060'> He <\/span><i>(<b>Christ<\/b>) <\/i><span style='color:\r\n#0070C0'>expounded to them in <b>all the Scriptures <\/b><\/span><i>(This\r\nconfirms that all of the Scriptures are to be used) <\/i><span style='color:\r\n#0070C0'>the things concerning <b>himself<\/b>. <\/span><i>(One subject)<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><span lang=EN-CA\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Christ\r\nused <b>one subject<\/b> and <b>every text<\/b> in <b>all Scriptures <\/b>and came\r\nto <b>one conclusion<\/b>. It is very important to note that Christ used <b>only\r\nthe Old Testament to prove sound doctrine<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>When\r\nconfronted with the Satan, <b>Christ gave us an example<\/b> of <b>how we are to\r\nanswer Scriptural questions<\/b>; <b>we must<\/b> follow <b>His example<\/b> with:\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>It is written<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d scripture dictated by God or \u201c<\/span><b><span\r\nlang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>Thus says God<\/span><\/b><span lang=EN-CA style='font-size:14.0pt;\r\nfont-family:\"Times New Roman\",serif'>\u201d quotes (<b><span style='color:red'>in\r\nred<\/span><\/b>).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nBible<\/span><\/b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>\r\nis to be understood as <b>literal<\/b> unless coercive <b>evidence suggested\r\notherwise<\/b>, e.g., <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>obvious\r\npoetic constructions, allegorical passages, literary figures of speech,\r\nprophetic <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-align:justify;text-indent:-1.0in;line-height:normal;\r\ntext-autospace:none'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>symbols,\r\nand typological structures.  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span lang=EN-CA style='font-size:14.0pt;font-family:\"Times New Roman\",serif;\r\ncolor:red'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>Biblical\r\ntruths can and should be <b>explained in simple language<\/b> that all people\r\ncan understand. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>One\r\nsaying of the Saviour must <b>not<\/b> be made <b>to destroy another<\/b>. We are\r\nto search its pages, <b>not<\/b> for proof to sustain <b>our opinions<\/b>, but\r\nin order to know <b>what God says<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>The\r\nGolden Rule of Hermeneutics:<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-align:justify;line-height:\r\nnormal'><b><span style='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Times New Roman\",serif'>\u201cIf the plain\r\nsense,              makes common sense,        seek no other sense.\u201d<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Some Basic Rules of\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>22 pages <i>by<\/i><\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><a href=\"http:\/\/www.biblicalresearch.info\/page502.html\"><b><span\r\nstyle='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>http:\/\/www.biblicalresearch.info\/page502.html<\/span><\/b><\/a><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF INTERPRETATION<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                    <\/span><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             <b>4<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF FIRST MENTION                                                                                        5<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>INTERPRETATION AND\r\nAPPLICATION                                                                      6<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF DOUBLE REFERENCE                                 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>LAW OF RECURRENCE<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>COMPARING SCRIPTURE WITH\r\nSCRIPTURE                                                             7<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>EXAMINING QUOTATIONS IN\r\nTHE LIGHT OF BOTH CONTEXTS                                 8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>HEBREW POETRY                                                                                                    9<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>SYMBOLIC LANGUAGE                                  <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FIGURATIVE LANGUAGE                                                                                         10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>OBSCURE PASSAGES MUST BE\r\nINTERPRETED IN THE LIGHT OF PLAIN ONES            11<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>STUDYING THE EXACT GRAMMAR                                              <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE MEANINGS OF WORDS                                                                                    12<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE DIFFERENCE BETWEEN\r\nBIBLICAL AND PRESENT-DAY TERMINOLOGY                <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif;background:yellow'>HOW TO INTERPRET\r\nPROPHECY     <\/span><\/b><span style='font-family:\"Verdana\",sans-serif;\r\nbackground:yellow'>                                                                   <b>13<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>FULFILLED PROPHECY<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>UNFULFILLED PROPHECY                                                                                        15<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICATION                                                                                 16<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL SIGNIFICANCE\r\nPLUS A TYPICAL MEANING                                          17<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS\r\nAN APPLICATION<\/span><span style='font-family:\"Verdana\",sans-serif;color:black'>                                                       19<\/span><span\r\nstyle='font-family:\"Verdana\",sans-serif'>      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>THE LITERAL MEANING PLUS A\r\nSUMMATION                                                           20<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>FOUR TYPES OF MESSIANIC PROPHECY                                                                  22<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-size:20.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>Rules\r\nof Interpretation    <\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>          <\/span><b><span\r\nstyle='font-size:12.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>112   pages<\/span><\/b><b><span\r\nstyle='font-size:16.0pt;line-height:150%;font-family:\"Verdana\",sans-serif'>      <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:150%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Index   <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                       <b>page\r\n25<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:16.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='text-align:center;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>THE\r\nGOLDEN RULE OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>SINCE the\r\nScriptures are <b>God-breathed<\/b> and are <b>very specific<\/b>, there is only\r\none way for us to arrive at the purpose which the Holy Spirit had in mind in\r\ngiving His message. <b>God said what He meant and meant exactly what He said<\/b>.\r\nIn order to understand the Scriptures, we must know the use of language: the\r\ngrammar, the specific meaning of words, and the fundamental laws of\r\nspeech\u2014especially the principles which are characteristic of the Scriptures.\r\nSince the space is limited for this discussion, let us look only at the most\r\nimportant and fundamental rules of hermeneutics, the most basic\u2014and indeed the\r\nall-inclusive one\u2014of which is the Golden Rule of Interpretation.<br>\r\n<br>\r\n<b>Christ<\/b> gave the <b>Golden Rule of conduct<\/b> which is &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>All\r\nthings therefore whatsoever ye would that men should do unto you, even so do ye\r\nalso unto them: for <span style='background:yellow'>this is the law and the\r\nprophets<\/span>&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'> (Matt. 7:12). This is a basic criterion in one's relation to his\r\nfellow-men. The Golden Rule of Interpretation is just as fundamental in the\r\nfield of the interpretation of language as our God's precept is in the realm of\r\nethics and conduct.<br>\r\n<br>\r\nOrigen, a great Christian scholar who lived during the latter part of the\r\nsecond and the first part of the third century of the Christian Era, came under\r\nthe influence of Greek philosophy in the form of Neoplatonism. He adopted some\r\nof the so-called principles of this philosophic system and evolved what has\r\nbecome known as the allegorical method of interpreting the Scriptures.\r\nAccording to this theory there is a spiritual meaning of the Bible in addition\r\nto that which is plain and obvious. Origen accepted the literal interpretation\r\nof the Word but claimed that in addition to it there was this hidden, spiritual\r\nmeaning. Everything to him was therefore allegorical. He read into the\r\nScriptures this so-called spiritual meaning and built up a mystical system of\r\ntheology. This method of interpreting the Word wrought havoc in the early\r\nchurch and started what is known as &quot;spiritualizing the Scriptures.&quot;\r\nIts baneful effects have been felt throughout the centuries. The Christian\r\nworld has never entirely freed itself from the tentacles of this heathen,\r\nsubjective approach to God's holy, infallible Word.<br>\r\n<br>\r\nThe only antidote to this vicious method of handling the Bible is the principle\r\ncalled the Golden Rule of Interpretation: When the plain, obvious sense of\r\nScripture makes common sense we are to seek no other sense. We are to stop\r\nthere and are not to read subjectively into the record something that is\r\nforeign to the context. The Word of God is spiritual and does not need our\r\n&quot;doctoring&quot; it in order to make it more so. If one man can read into\r\na given context his own ideas and claim that such is the significance of the\r\npassage, another can do the same thing and can read into the record his\r\nconception of its meaning. Whenever we adopt the spiritualizing method, we open\r\nthe floodgates to every type of speculation, suggestion, and theorizing. We\r\nmust not therefore go beyond the plain, literal meaning of the Scriptures\r\nunless the facts of the context indicate a deeper, hidden, or symbolic meaning.\r\nWhen therefore such evidence is lacking, one must positively accept the literal\r\nmeaning of the text. On the other hand, if there is absolute proof that the\r\nlanguage is, for instance, symbolic, then we are to interpret the given passage\r\nin the light of all the evidence, not only of the immediate connection, but in\r\nthe light of that which is found in parallel cases\u2014if there be such.<br>\r\n<br>\r\nBut suppose the plain, literal meaning does not make common sense. In that\r\nevent we may be assured that, since the Scriptures do not make nonsense, a\r\nfigurative or metaphorical sense is intended. Then we are to interpret such a\r\npassage in the light of the usage found in parallel cases. <br>\r\n<br>\r\nAlmost every word in all languages has not only a literal, primary, original\r\nmeaning but has derived connotations. For instance, in English there are listed\r\nas high as twenty-six meanings for a single word. This fact may be seen by a\r\nglance at an unabridged dictionary. Whenever the literal sense of a given word\r\ndoes not fit in with the facts of the connection, we are to select that\r\ndefinition which is in perfect accord and agreement with them. But in every\r\ninstance, let me emphasize, we are to take the primary, ordinary, usual,\r\nliteral meaning if possible.<br>\r\n<br>\r\nAn abridged statement of this most important rule is: &quot;When the plain\r\nsense of Scripture makes common sense, seek no other sense; therefore, take\r\nevery word at its primary, ordinary, usual literal meaning, unless the facts of\r\nthe context indicate clearly otherwise.&quot; This rule assumes that all truth\r\nharmonizes and that there are no discrepancies between accurate statements of\r\nfacts. But for those who wish the maxim stated in its unabridged form, I give\r\nit in the following words:<br>\r\n<br>\r\n&quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore take every word at its primary, ordinary, usual, literal\r\nmeaning, unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths, indicate clearly\r\notherwise.&quot; If anyone follows this criterion, in the spirit and letter of\r\nthe principle, he can never go wrong. On the other hand, if he fails to follow\r\nit, he can never be right. (May I suggest that the reader memorize and master\r\nthis rule in order that he may be governed thereby in all his study of the\r\nWord?) This principle is true, not only as it applies to the Bible, but also to\r\nany written document or oral conversation regarding any subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot;The\r\nlaw of first mention&quot; is another most important principle involved in the\r\nScriptures. What is meant by it is that the first mention of any fundamental\r\nword or institution usually presents the general conception of the subject and\r\nits use throughout Scriptures.<br>\r\n<br>\r\nAs an illustration of this law, I need only to call attention to the sacrifices\r\nthat were required by God from Cain and Abel. The very fundamental teaching\r\nconcerning atonement for sin, with all its implications, is found in these\r\nsacrifices, as recorded in Genesis 4. Once more, the promise and the covenant\r\nwhich God made with Abraham (Gen. 12:1-3) constitute the bold outline of all\r\nthat is involved in the divine plan which runs through the Scriptures. It\r\nbecomes therefore of paramount importance that one study words, doctrines, and\r\ninstitutions in their original, initial mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>INTERPRETATION AND APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>As we\r\nhave just seen in our study of the Golden Rule of Interpretation, we must seek\r\ndiligently, by the application of this standard, to ascertain the exact thought\r\nof the speaker or writer whose message is studied. When this is learned, we can\r\ndetermine whether or not there is involved in the discussion some fundamental\r\nprinciple. If there is such set forth in the given case, we are at liberty to\r\napply it to a similar situation; but, before we do, we must be certain that\r\nthere is an analogy justifying such an application. It is at this crucial point\r\nthat many mistakes are made. All too often efforts are made to see a spiritual\r\nlesson in a given scripture and, without due consideration, to apply it to\r\nanother case which only apparently is analogous.<br>\r\n<br>\r\nIf we are certain that we have discovered the fundamental, underlying principle\r\nin a given case, we are warranted in applying it to a like situation under\r\nsimilar circumstances; for one of the basic tenets of true science is that\r\n&quot;like causes under like conditions produce like results.&quot; My caution\r\nto everyone is that he be certain to discover the exact thought of the writer\r\nand that he be absolutely sure in making an application of the principle\r\ndiscovered to a similar situation. Such a procedure is legitimate and proper.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>There is\r\nwhat is known among Bible students as &quot;the law of double reference or\r\nmanifold fulfillment of prophecy.&quot; We find many applications of this\r\nprinciple.<br>\r\n<br>\r\nThe prophets constantly spoke of a local or current event, and, without giving\r\nany intimation of a change of scenery, began to describe a more remote and a\r\ngreater one, which by far transcended the situation which gave rise to the\r\nprediction. This principle might be illustrated by a stereopticon which gives\r\nthe dissolving effect. One picture is thrown upon the screen. Presently it\r\nbegins to fade and at the same time the dim outline of another begins to\r\nappear. By the time the first has faded, the second is in full view. The prophets\r\noften blended a prediction relating to the first coming of Christ with one\r\nforetelling the second advent. In such presentations the entire Christian\r\nDispensation is passed over.<br>\r\n<br>\r\nOne must master this rule if one is to understand the messages of the prophets.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A principle which obtains\r\nthroughout the prophetic word is that which is known by Bible students as\r\n&quot;the law of recurrence.&quot; According to the meaning of this phrase,\r\nafter the prophets made a statement relative to something in the future, they\r\noften gave a fuller discussion covering the same ground but laying the emphasis\r\nin a different place. The second presentation is but supplemental to the first.\r\nIt therefore clarifies the picture.<br>\r\n<br>\r\nAs an illustration of this principle, may I note Genesis 1 and 2? In chapter 1\r\nwe have a synopsis of the work of the six days of reconstruction. In chapter 2,\r\nhowever, the Holy Spirit gives a second discussion, especially regarding the\r\ncreation of man. The first account relative to this miracle is found in 1:\r\n26-31. In 2:7-25 is a second and a fuller description together with a record of\r\nhis residence in the Garden of Eden. These two accounts are not to be explained\r\nupon the basis advanced by the destructive critics\u2014that they came from two\r\nsources and are therefore contradictory\u2014but upon the sound, fundamental\r\nprinciple of the law of recurrence.<br>\r\n<br>\r\nAnother illustration of this important law is found in the prophecy of Ezekiel\r\n38 and 39, which foretells the invasion of Palestine by the nations\r\nconstituting the great northeastern confederacy. (For the full discussion of\r\nthis most important and timely theme, see the volume When Gog's Armies Meet the\r\nAlmighty.) In chapter 38 the prophet gives the full description of this\r\nstupendous world-changing event. In it he presents the general outline of the\r\nincidents that will at that time take place. In chapter 39 he simply covers the\r\nsame ground speaking of the identical affairs but laying emphasis on different\r\nthings. One must recognize that this duplicate account, given according to the\r\nprinciple of the law of recurrence, is but a second view of the one prediction.<br>\r\n<br>\r\nJohn, in Revelation 17, 18, and 19, follows this same law. In chapter 16 he\r\ngives the outline of events as they occur during the second half of the\r\nTribulation. When we reach the end of chapter 16, we are at the very close of\r\nthat period; but in chapter 17 he goes back to the beginning of this second\r\nhalf of it and speaks of the overthrow of Babylon the harlot. The facts of this\r\nchapter show that this interpretation is correct. Chapter 18 speaks of the\r\nliteral city of Babylon, which is destroyed at the end of the Tribulation. In\r\nchapter 19 we read of the marriage supper of the Lamb and Christ's coming all\r\nthe way to earth at the conclusion of the Tribulation. Thus, when John pens\r\nthese three chapters, after having given the outline of the second half of the\r\nTribulation in chapter 16, he is simply following the law of recurrence.<br>\r\n<br>\r\nThis is a most important law, which finds many applications throughout the\r\nScriptures. The Bible student should master this principle to the extent that\r\nhe can recognize an application of it whenever he comes across it.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God gave His Word as He wanted us\r\nto have it, and as He wanted us to study and teach it. An investigation of the\r\nScriptures shows that He only gave any portion of it as there was a demand for\r\nthe enunciation of some new principle or the reiteration and the augmentation\r\nof one that He had already revealed. A study of the life of God shows that He\r\noften repeated Himself. We are told that circumstances alter cases. After all,\r\npeople's experiences are more or less of a certain definite type. These and\r\nother facts show why it was necessary for God to repeat certain doctrines in\r\nsending messages to various people or groups of individuals. The biblical\r\nwriters, meeting a local and a similar situation, were forced to repeat many\r\nthings.<br>\r\n<br>\r\nFor instance, almost all the books of the New Testament either discuss, refer\r\nto, or at least hint at, the great fundamental teaching of regeneration of the\r\nsoul by the Spirit of God. It was necessary for each writer in meeting the\r\nsituation before him to refer to this fundamental spiritual phenomenon. To one\r\nperson or group it was necessary to discuss a certain phase of the doctrine; to\r\nanother the same writer presented a different aspect of the same teaching. On\r\none occasion, he stated it more fully than he did at another time. What is true\r\nof regeneration is also correct of the various teachings of the Word of God.<br>\r\n<br>\r\nIn view of these facts, we can see how it was that the inspired writers\r\ndiscussed the same subject. If a person is wishing to understand thoroughly any\r\none topic of the Scriptures, it becomes necessary for him to study what each\r\nwriter has said on the subject. He must, as far as it is possible, get all the\r\nfacts which called forth the explanation. Moreover he must study it in the\r\nlight of the facts of its context. When he has thus examined the various\r\npassages bearing upon a given question and has gleaned from each reference what\r\nis said, he can put all the information together and thus have a complete\r\npicture. It is therefore necessary for everyone to compare scripture with\r\nscripture. In following this principle he must be absolutely certain that he views\r\neach passage in its proper perspective. When he does so, he will see that one\r\naccount usually supplements another.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>EXAMINING QUOTATIONS IN THE LIGHT OF BOTH CONTEXTS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In the New Testament we see many\r\nquotations taken from the Old. Whenever we find in the New such a quotation\u2014if\r\nwe are not familiar with the passage\u2014we should immediately turn to the chapter\r\nfrom which it was taken. Then we should study the entire connection and be\r\ncertain that we get the drift of thought of the original writer. Speaking figuratively,\r\nwe must see the quotation in the original setting. When we have done this, we\r\nare to study the context of the New Testament in which this quotation is found.\r\nFrequently the application will throw light upon the passage in its original\r\nconnection and vice versa.<br>\r\n<br>\r\nOften we observe that a passage is applied in a certain way to something in the\r\nNew Testament; and, when we examine all the facts, we see that the thing to\r\nwhich it is referred by the New Testament writer does not fill out the complete\r\npicture set forth in the Old Testament connection. In this event we must\r\nconclude that the thing to which it is applied in the New Testament is but a\r\npartial and an incomplete fulfillment of the original prediction and that God\r\nin His own good time will fulfill the passage to the very letter.<br>\r\n<br>\r\nAs an illustration of this principle, I may call attention to such passages as\r\nIsaiah 13 and 14 and Jeremiah 50 and 51. These chapters give predictions\r\nconcerning Babylon and its being destroyed. When we look at the history of that\r\ncity, we see that it was never overthrown in the manner or to the extent as set\r\nforth in these prophecies. We do know from ancient history that it gradually\r\ndeclined in power and finally sank beneath the historical horizon. It was never\r\ndestroyed as was foretold. We who believe the Word of God must conclude that\r\nBabylon will yet be rebuilt and demolished just as foretold by these men of\r\nGod. This is confirmed by Revelation 18. I could give numerous examples of this\r\nprinciple, but these suffice. Let us therefore be careful in studying\r\nquotations that we examine both contexts and arrive at the definite, specific\r\nidea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>HEBREW POETRY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Thought-rhyme was the fundamental\r\nidea of Hebrew poetry. No effort was made at meter, verse, and rhyme as we have\r\nin modern poetry. What is Hebrew parallelism? The answer is this: Two\r\nstatements are made relative to a given matter, one of which is made by the\r\nselection of certain words. This or a similar idea is repeated by the choice of\r\ndifferent terms. The second, therefore, is supplemental to the first and\r\nbecomes a comment upon it. Sometimes one of the statements is in literal\r\nlanguage, whereas the other is more pictorial and graphic; but each supplements\r\nthe other.<br>\r\n<br>\r\nUpon this simple basis all Hebrew poetry was built. Contrasts were expressed as\r\nwe see in the Book of Proverbs, which is pure poetry. Frequently three parallel\r\nstatements, each supplementing the others, were employed. These fundamental\r\nconceptions were worked out by the poets and came to involve an entire\r\ncomposition such as one of the psalms. One must however understand this\r\nfundamental conception in order to comprehend the poetical books of the\r\nScriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>All peoples, both ancient and\r\nmodern, have symbols. The Hebrews had theirs. Those appearing in the Scriptures\r\nhowever are of divine origin. In fact, the Tabernacle and the Temple, with all\r\nof their ceremonial services, were typical or symbolic of the realities which\r\nwe have in Christ. That they had such a significance is set forth clearly in\r\nthe New Testament. The Book of Hebrews especially interprets the spiritual\r\nsignificance of the ritualism of the Old Testament.<br>\r\n<br>\r\nAs one examines the types and shadows of the Scriptures, one must be extremely\r\ncareful not to read into the sacred text something that is not there. A person\r\nwill do well if he takes as symbolic and typical only those things that are\r\nthus recognized by the inspired writers.<br>\r\n<br>\r\nUntold damage has been done from time to time by overly zealous people in their\r\nattempts to see a typical or a symbolic meaning in certain persons or things in\r\nthe Scriptures. The safest rule by which to be guided on this point may be\r\nstated thus: Recognize only those things as typical or symbolic which are thus\r\ndesignated in the Scriptures, and never give to any passage a typical meaning\r\nunless the Scriptures so indicate. To illustrate the point let us look at an\r\nexample or two. Joseph, we are often told, is a type of Christ. Isaac's taking\r\nRebekah as his bride is also a type of Christ's taking His bride, the church.\r\nWhat inspired writer gives any intimation to this effect? I have never seen\r\nanything in the Scriptures to warrant these positions. I admit that there are\r\nstriking similarities in the cases; but analogies are not equivalent to a\r\n&quot;thus saith God.&quot; We do well, therefore, to have scriptural authority\r\nfor whatever we say. One can, by allowing his imagination to run wild, see that\r\na certain person or thing in the Old Testament is typical of something in the\r\nNew. Another person, looking at the same thing, will see a different\r\nsignification. Thus there are untold possibilities of speculation and error,\r\nwhich are dangerous whenever there is not a &quot;thus saith God&quot; for a\r\ngiven position.<br>\r\n<br>\r\nGod has chosen certain things as symbols. For instance, beasts, as we learn\r\nfrom Daniel 7, are employed as emblems of world kingdoms. Whenever, therefore,\r\na beast is thus used in the Scriptures and the facts of the context show that\r\nit has this metaphorical sense, one must understand that it signifies a civil\r\ngovernment. God never mixes His symbols. Again, a pure, chaste virgin is used\r\nas a symbol of the true church. A harlot represents a false ecclesiasticism.\r\nGod has interpreted these symbols. Man should not attach any signification to\r\nthem other than that which was given by Him.<br>\r\n<br>\r\nI might further illustrate this principle by calling attention to God supper.\r\nThe loaf represents the body of Christ, whereas the fruit of the vine is\r\nsymbolic of His blood. Whenever we see these emblems, we know their\r\nsignificance and do not attempt to read into them any idea other than that\r\nwhich God gave them. Whenever we come to a symbol, we must therefore seek the divine\r\ninterpretation of the same and never deviate from that meaning.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FIGURATIVE LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The languages of all peoples seem\r\nto have begun largely with figures of speech\u2014at least primitive writing\r\nindicates this position. It is by comparison that we appreciate and understand\r\nthings. Thus figures have remained in our language and adorn it greatly. In\r\nfact, it is most difficult for us to speak without using some figures of\r\nspeech. The Bible is no exception. One must therefore know the common figures\r\nof speech and how they are used in order to understand what the biblical\r\nwriters meant.<br>\r\n<br>\r\nThe fact that a figurative expression occurs in a given passage is no warrant\r\nfor one's taking its meaning and forcing it upon another passage unless the\r\nfacts of the given context show that the same figure was used in a like manner.\r\nTo be more specific, let me call attention to the expression found in Ephesians\r\nregarding Christ's &quot;having cleansed it [church] by the washing of water\r\nwith the word&quot; (Eph. 5:26). This statement is figurative language. We must\r\nnot force this metaphorical sense upon another passage, which might in some way\r\nresemble this one passage, unless the facts of the latter context permit such\r\nan interpretation.<br>\r\n<br>\r\nLet us always bear in mind that figurative language, though ornate and\r\nbeautiful, stands for definite realities. It is therefore necessary for one to\r\nunderstand the figure and see the reality signified in order to comprehend the\r\nmessage wherever such usage is employed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>OBSCURE PASSAGES MUST BE INTERPRETED IN THE LIGHT OF PLAIN ONES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Whenever anyone sees that a\r\npassage is capable of more than one interpretation\u2014viewed in the light of all\r\nthe facts of the connection\u2014he must select that translation or explanation\r\nwhich accords with plain statements found in other portions of the Word when\r\nrightly interpreted. As an illustration of this principle, I may call attention\r\nto Psalm 45:6. &quot;Thy throne, O God, is for ever and ever ...&quot; In the\r\noriginal text of this statement there are only four words. Nevertheless, they\r\ncan be rendered grammatically to make four or five translations. By supplying\r\ndifferent words, the number of renderings can be multiplied. This thing has\r\nbeen done by certain ones who have been unwilling to accept the plain meaning.\r\nBut our one concern is, What did the psalmist have in mind when he by the\r\nSpirit of God used these words? One must study the entire psalm in order to see\r\nthe proper connection; then he must compare all the facts discovered with\r\nstatements found in other places which are capable of only one interpretation.<br>\r\n<br>\r\nIt is of utmost importance that one observe this rule. The assumption lying\r\nunderneath it is that all truth harmonizes. Whenever there are any seeming\r\ndiscrepancies, the trouble lies with our non-comprehension of the data, or lack\r\nof the facts.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>STUDYING THE EXACT GRAMMAR<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In the\r\nEnglish language there are eight parts of speech. These, taken together,\r\nconstitute language. Each of them has a definite, specific use and relation to\r\nother parts of speech. It becomes absolutely necessary, if one is to arrive at\r\nthe exact meaning of a word, that he know grammar, since each part of speech\r\nhas a definite purpose and since words likewise have accurate definitions. One\r\ntherefore must, if he is to arrive at the exact idea which the Holy Spirit had\r\nin mind, have an adequate knowledge of grammar and the meaning of words.<br>\r\n<br>\r\nBy conservative scholars, the grammatico-historical principle of interpretation\r\nis the only one upon which a person can afford to rely. What is meant by this\r\nterm? A person must acquire, if possible the historical data concerning any\r\nstatement in order to see it in its proper perspective. He must, therefore,\r\nknow the writer, the one to whom a document was sent, for what purpose it was\r\nwritten, and under what conditions in order to evaluate properly the message.\r\nHe must also know the grammar thoroughly and the significance of language. With\r\nsuch definite information in hand, one can, by the aid of the Holy Spirit,\r\nunderstand, as a rule, the message. I therefore accept the correctness of this\r\nmethod of exegesis.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE MEANINGS OF WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The\r\nstudent should have a good English dictionary at hand when he studies the\r\nScriptures\u2014unless he has an adequate idea of the vocabulary that is used in the\r\nBible. If a person will only look in an unabridged dictionary of the English\r\nlanguage, he will see that some words have many meanings or shades of ideas.\r\nThis statement being true, one must know these various definitions in order to\r\ncomprehend rightly the exact meaning of a given passage.<br>\r\n<br>\r\nThough I am speaking simply from the English point of view, all Greek and\r\nHebrew students know that the same principles apply with reference to the\r\noriginal text.<br>\r\n<br>\r\nWhenever a word does have a number of meanings, we must select that one which\r\nwill accord with all the facts of a given context, and which will not clash\r\nwith any other plain statement of truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE DIFFERENCE BETWEEN BIBLICAL AND PRESENT-DAY TERMINOLOGY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Our English dictionaries give the\r\ncurrent meaning of words as they are employed now by the best speakers and\r\nwriters. They also give colloquial usages. The Bible employs a certain definite\r\nusage that was current when the Scriptures were given. Words sometimes now have\r\na meaning entirely different from what they had when our translation was made or\r\nwhen spoken originally. For instance, a prophet was simply a spokesman from God\r\nwho delivered a message to the people. Sometimes he discussed things past; on\r\nother occasions, matters regarding things present in his day; and often those\r\nthings lying in the future. At the present time, the word,\r\n&quot;prophetic,&quot; as we have already noticed, is largely used with\r\nreference to future things. There are many changes that have taken place in our\r\nlanguage. This fact demands that we compare scripture with scripture in order\r\nto see the usage to which a term was applied then. We must not therefore read\r\nback into the Scriptures definitions of words as they are being used today;\r\nbecause, as stated, practices have been introduced and changes have been made\r\nwhich have definitely determined present-day usage. We cannot therefore afford\r\nto read back into the Scriptures ideas and definitions of words as employed\r\ntoday unless we see from all the facts that the current meaning is in\r\nconformity with the biblical usage.<br>\r\n<br>\r\nThe Revised Version puts the original meaning of the Word of God in our current\r\nvernacular. It is a most excellent translation and presents the message of the\r\noriginal text more nearly accurately than former official versions. For this\r\nreason I always insist on everyone's using the Revised Version (ASV 1901).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>HOW TO INTERPRET PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE word, <b><i><span\r\nstyle='background:yellow'>prophecy<\/span><\/i><\/b><i>,<\/i> literally means\r\n&quot;<b><span style='background:yellow'>to speak in behalf of<\/span><\/b><span\r\nstyle='background:yellow'>&quot; <b>another<\/b><\/span>. This meaning is derived\r\nfrom the original Greek. It has the same significance in the Hebrew. This fact\r\nis seen in the statement, &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>And Y<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>e<b>H<\/b>o<b>V<\/b>a<b>H\r\nsaid unto Moses, See, I have made thee as God to Pharaoh; and Aaron thy brother\r\nshall be thy prophet&quot; <\/b><\/span><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'>(<b>Exod. 7:1<\/b>). The fundamental idea of\r\nthe word, whether in Hebrew or in Greek, is that the one who does the speaking\r\nis a representative of another.<br>\r\n<br>\r\nThe content of the message is not implied in the word. It might relate to\r\nsomething in the <b>past<\/b>, in the <b>present<\/b>, or in the <b>future<\/b>.\r\nThe facts of each context indicate the thought and its application. In the\r\nHebrew Bible the historical portion beginning with Joshua and running through\r\nII Kings is designated as the &quot;former prophets.&quot; Those books which we\r\nusually term &quot;prophets&quot; are called the &quot;latter prophets.&quot;\r\nThus in these names is preserved the original significance of the word, prophet.\r\nThis thought is also seen in I Corinthians 14. Prophecy in this chapter refers\r\nto teaching\u2014one's teaching another. It does not imply that the one speaking is\r\ntalking of the future. In fact, in this chapter the one who is doing the\r\nprophesying is building up the church in the faith, which thought would imply a\r\nfull, rounded ministry dealing with things past, present, and future. This\r\nconclusion is confirmed by the regular practice of the apostolic writers who in\r\ntheir epistles discuss things past, present, and future. Let us therefore keep\r\nthis original meaning of the word in mind as we study the Scriptures.<br>\r\n<br>\r\nIn the present day, however, since we see so very many signs and events which\r\npoint most definitely to the conclusion of the age, we use the word, prophecy,\r\nlargely to refer to things future. One aspect of prophecy, the predictive\r\nelement, today has become the dominant one in use and is so understood by the\r\npopular mind. Let us, however, always study the context of any given case in\r\norder that we might understand exactly what the original speaker or writer had\r\nin mind. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>FULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS HAS just been noted, the\r\ninspired writers who recorded the history of Israel in such books as Samuel and\r\nKings were really prophets, in that they narrated things past. There is,\r\nhowever, buried in the historical sections, here and there, an utterance which\r\nat the time when spoken related to things future, but which has long since been\r\nfulfilled. If we are to obtain an <b>accurate and exact knowledge of how to\r\ninterpret<\/b> <b>prophecy<\/b>, we would do well to examine such predictions in\r\ntheir <b>original settings<\/b> and then to study them in the light of the\r\nhistorical events which brought them to realization. Furthermore, in those\r\nbooks which we now call &quot;the prophets,&quot; there are many predictions,\r\nespecially those that relate to certain countries and their destinies, which have\r\nbeen fulfilled. In order to see how they were accomplished, one must resort to\r\nsecular history for the exact picture in its historical unfolding. For example,\r\na visit to old Memphis and No-amon (Luxor) in Egypt will show how literally and\r\nexactly were fulfilled the predictions made by men of God centuries before\r\ntheir materialization. Another excellent illustration of this point is Tyre on\r\nthe Syrian coast. I could multiply these instances many times, speaking from\r\nexperiences which I have had in visiting these ancient sites. On this point,\r\nthere is no study that will strengthen the faith and clarify many issues more\r\nthan the study of fulfilled prophecy. The small volume entitled <i>Fulfilled\r\nProphecy<\/i><\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/The%20Testimony%20Of%20Fulfilled%20Prophecy.pdf\"\r\ntarget=\"_blank\"><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:blue'>(pdf file download from Google Books)<\/span><\/a><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (similar\r\nversion) by John Urquhart discusses many prophecies that have been fulfilled,\r\nas one sees in this volume, exactly as spoken. Let us remember the slogan:\r\n&quot;<b><span style='background:yellow'>God fulfills prophecy <u>as written<\/u>\r\nand not as interpreted by the speculations of men.&quot;<\/span><br>\r\n<\/b><br>\r\nWHENEVER anyone reads a document, he must take into consideration that there\r\nare figures of speech which must be interpreted according to the origin of the comparison\r\nand its historical development together with the facts of the immediate\r\ncontext. Figures adorn language, but they always, in serious speech, have a\r\ndefinite meaning. The one who wishes to understand literature must know the\r\nvarious figures and how to interpret them, because each stands for a reality.<br>\r\n<br>\r\nWe must also recognize that in the Scriptures there are parables, symbols,\r\nallegories, etc. It is highly important that one understand what a parable is.\r\nEtymologically, the word means &quot;that which is laid down beside\r\nanother.&quot; That which is known is mentally thrown down beside the unknown,\r\nand by a comparison the quantity sought is ascertained. Always a speaker who\r\nuses a parable picks some fact or event which is well-known and uses it as an illustration\r\nin order to elucidate the unknown factor.<br>\r\n<br>\r\nIn this connection let me call attention to the fact that very frequently we\r\nhear people speak of &quot;the parable of the rich man and Lazarus&quot; (Luke\r\n16). The Scriptures do not call this story a parable. Christ simply stated that\r\n&quot;there was a certain rich man&quot;; and that there was a &quot;certain\r\nbeggar named Lazarus.&quot; He did not intimate that He was speaking a parable.\r\nThere is nothing in the context to suggest such an idea. If He had been speaking\r\nof an historical fact, He could not have chosen words to convey His meaning\r\nmore definitely than those which He used on this occasion. We are sure to make\r\na mistake if we call this a parable or anything else a parable unless a clear\r\nstatement is made to that effect, or unless there are other indications which\r\nprove positively that such is the case.<br>\r\n<br>\r\n<b><i>Parable<\/i><\/b> in the Hebrew generally has a different signification.\r\nHere it means a proverb. In fact, the Book of Proverbs is called in the Hebrew\r\n&quot;The Parables of Solomon.&quot; A parable is a short, concise statement\r\nconsisting of two or more poetic lines, which construction we call &quot;Hebrew\r\nParallelism.&quot; The second line is supplemental to the first and proves to\r\nbe a comment upon it.<br>\r\n<br>\r\nWe must, therefore, in view of the facts just mentioned, know whether the word\r\nunder consideration is used in the Old Testament sense or in that of the New.<br>\r\n<br>\r\nSYMBOLS likewise appear in the prophetic word. Usually they are found in\r\npredictive prophecy. Whenever they are used, one must not impose upon the\r\nlanguage a meaning of his own choice. They must be interpreted by the author or\r\nwriter who uses them. We have illustrations of them today. For instance, the\r\nsecret lodges have various symbols to which they attach an arbitrary meaning.\r\nThis significance may be the natural one, but it is given upon the authority of\r\nthe one making the selection.<br>\r\n<br>\r\nGod chose such symbols as suited His purpose. Whenever He uses one, we must let\r\nHim interpret it, telling us what He means. For instance, Christ instituted the\r\nsupper before His betrayal. He selected the loaf and the fruit of the vine and\r\nsaid that He attached a symbolic significance to them; namely, that the loaf\r\ntypifies His body and the fruit of the vine, His blood. No matter where a\r\nperson sees this supper observed, he knows that these elements have the\r\nsignificance which Christ gave them. Once again, we may note the symbolic\r\nsignificance of a beast. God has interpreted its meaning. A glance at Daniel\r\n7:17 shows that a beast, when thus used, signifies a civil government. Since God\r\nhas attached a definite idea to this symbol, we must not give it any other\r\nmeaning. To do so is mere speculation. Such a procedure is not interpretation.<br>\r\n<br>\r\nWe also see a few allegories in the Scripture. The principal one is that of the\r\nSong of Solomon. The chief actors in this case are the lover and the maiden\r\nupon whom he bestows his affection. It is quite evident that this poem was used\r\nto convey a deeper significance than simply the telling of a love story. Though\r\nlove and marriage are placed on the highest possible plane in the Scriptures,\r\nto lower the song to this level is to fall short of that which is demanded by\r\nthe facts of the poem. It is therefore recognized by interpreters as being an\r\nallegory. Since there is a parallel significance which is reflected in the\r\ndevelopment of the story, we might call the real meaning of the allegory the\r\nundertone, which can be recognized by the trained ear. Asserted elsewhere, this\r\nallegory sets forth the relationship existing between King Messiah and Israel.\r\nAgain we have another allegory in Galatians 4. There Paul speaks of Mount Sinai\r\nand Mount Zion. The former of these corresponds to Hagar, the symbol of the old\r\ncovenant, whereas the latter represents Sarah who signifies the new. In\r\ninterpreting an allegory one must be very careful not to read into it his own\r\nideas.<br>\r\n<br>\r\nAll that has been said in regard to the interpretation of fulfilled prophecy is\r\nbut an enlargement upon the Golden Rule of Interpretation, which was discussed\r\nunder &quot;The Laws of Interpretation.&quot; <b>A failure to observe this rule\r\nand to follow the suggestions that have just been made with reference to\r\nspecial types of literature in the Scriptures means to arrive at the wrong\r\nconclusion in interpreting the message<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>UNFULFILLED PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A study of the messages of the\r\nprophets of the Old Testament, as well as those of the New, shows very clearly\r\nthat the major portion of these predictions await fulfillment. How are we to\r\ninterpret them in order that we might not make any false deductions? The fact\r\nthat a similarity between the mere wording of a prediction and some event or\r\ndescription of it may be discovered is no justification for our hastily\r\narriving at the conclusion that said occurrence is the fulfillment of the\r\nprediction. There are many coincidences in life. There must be positive proof\r\nat hand before we are justified in saying that such and such an event is the\r\nfulfillment of a given prophecy.<br>\r\n<br>\r\nWe should bear in mind that &quot;<\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>no prophecy of scripture is of\r\nprivate interpretation. For no prophecy ever came by the will of man: but men\r\nspake from God, being moved by the Holy Spirit&quot;<\/span><\/b><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> (II Pet.\r\n1:20,21)<\/span><\/b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>. No scripture is of private interpretation. No one has a monopoly\r\non expounding the Word of God. I am perfectly aware of the fact that there are\r\nthose who claim that they alone have the key to the Bible and that no one else\r\ncan rightly and correctly interpret what God has said. Such claims are\r\nspurious. Again, let me repeat that no one individual or group of persons has a\r\nmonopoly, on explaining the Word of life. Let us, therefore, beware of any one\r\nwho makes such grandiose claims.<br>\r\n<br>\r\nA STUDY of <b>Matthew 2<\/b> will show that all <b>predictive prophecy falls\r\ninto four classes<\/b>. If one will only master these types and the underlying\r\nprinciples involved in each, one will be able to classify any passage of\r\nScripture which has prophetic import.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>When Christ was born in Bethlehem\r\nof Judea, there came wise men from the East to Jerusalem inquiring as to where\r\nthe King of the Jews was born in order that they might worship Him. They\r\nreported that they had seen His star in the East. Naturally they went to King\r\nHerod who was the reigning sovereign at that time and asked him where the\r\nChrist child was. Of course, this reprobate had no spiritual discernment. Their\r\nmessage troubled him greatly, together with all who were in Jerusalem. He,\r\ntherefore, gathered the scribes together in order to inquire of them where,\r\naccording to the prophets, the Messiah was to be born. Their reply was,\r\n&quot;In Bethlehem of Jud\u00e6a: for thus it is written through the prophet, And\r\nthou Bethlehem, land of Judah, Art in no wise least among the princes of Judah:\r\nFor out of thee shall come forth a governor, Who shall be shepherd of my people\r\nIsrael&quot; (Matt. 2:5,6).<br>\r\n<br>\r\nThere were two Bethlehems in Palestine in the days of Christ. One was about\r\nthree miles from Nazareth in Galilee; the other, about five miles south of\r\nJerusalem in Jud\u00e6a. In rationalistic circles, certain ones have argued that Christ\r\nof Nazareth was born in Bethlehem of Galilee\u2014without giving any proof\r\nwhatsoever for their opinion. Sir William Ramsey's book, <i>Was Christ born in\r\nBethlehem?,<\/i> has settled that question once and for all\u2014for those who want\r\ntruth and are willing to accept facts.<br>\r\n<br>\r\nAccording to Micah, who uttered the original prediction, the Messiah was to be\r\nborn in the literal city of Bethlehem in the land of Judah. The scribes, who\r\nwere thoroughly acquainted with the utterances of the prophets as well as with\r\nthe law, interpreted this passage literally. That they were correct in thus\r\nunderstanding the literal import of the language is evident from Matthew's\r\nquoting their interpretation in an approving manner and making it coincide with\r\nhis statement that Christ was born in Bethlehem of Jud\u00e6a (Matt. 2:1). The wise men\r\nunderstood this prophecy literally and went their way from Jerusalem to\r\nBethlehem. The star which they had seen in the East appeared going before them\r\nand stood over the place where the Babe was. Thus all the facts show that this\r\nprophecy had a literal fulfillment.<br>\r\n<br>\r\nOf course, a prophecy like this one, which is to be interpreted literally,\r\nmight have <b>figures of speech<\/b> in it, as this one does; but we must make\r\nthe same allowance for <b>metaphorical language<\/b> here as we do in any other\r\ntype of literature. According to this prediction, there arises out of Bethlehem\r\nthis one who is to be the governor, and who is called the &quot;shepherd of my\r\npeople Israel.&quot; In this last statement we see a figure of speech, a metaphor.\r\nA shepherd is one who cares for literal sheep, protecting them and leading them\r\nto green pastures and still waters. What the shepherd does for his flock, this\r\none of whom the prophecy speaks is to do for Israel, God's flock. A close study\r\nof this passage shows that this prophecy is to be taken literally\u2014at its face\r\nvalue. At the same time we make allowance for any figurative expression,\r\ninterpreting each as the facts of the context and the use of such language\r\ndemand. This prophecy is purely of the literal class. In fact, it is the type\r\nof the great mass of prophecies.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE LITERAL SIGNIFICANCE PLUS A TYPICAL MEANING<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE second type of prophecy\r\nappears in Matthew 2:15 in the following words: &quot;Out of Egypt did I call\r\nmy son.&quot; This sentence is taken from Hosea 11:1. Whenever we read a\r\npassage in the New Testament, quoted from the Old, the first thing to do is to\r\nturn back to the original passage and study the quotation in the light of the\r\nfacts of the original context. &quot;When Israel was a child, then I loved him,\r\nand called my son out of Egypt. The more <i>the prophets<\/i> called them, the\r\nmore they went from them: they sacrificed unto the Baalim, and burned incense\r\nto graven images. Yet I taught Ephraim to walk; I took them on my arms; but\r\nthey knew not that I healed them. I drew them with cords of a man, with bands\r\nof love; and I was to them as they that lift up the yoke on their jaws; and I\r\nlaid food before them. They shall not return into the land of Egypt; but the\r\nAssyrian shall be their king, because they refused to return <i>to me.<\/i> And\r\nthe sword shall fall upon their cities, and shall consume their bars, and\r\ndevour <i>them,<\/i> because of their own counsels. And <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>my\r\npeople are bent on backsliding from me<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>: though they call them to <i>him\r\nthat is<\/i> on high, none at all will exalt <i>him&quot;<\/i> (Hosea 11:1-7).<br>\r\n<br>\r\nFrom this quotation it is beyond dispute that the words, &quot;out of Egypt did\r\nI call my son,&quot; refer to Israel\u2014the twelve tribes\u2014whom God brought out of\r\nEgypt under the leadership of Moses. (For the full record of this historical\r\naccount, see the first fifteen chapters of Exodus.)<br>\r\n<br>\r\nNevertheless, this statement is applied to the coming of Christ with His mother\r\nand Joseph out of Egypt. The occasion of their being in that country is\r\nrecorded in the account as given by Matthew. Herod planned the destruction of\r\nthe baby Christ. An angel, therefore, warned Joseph to flee to Egypt with the\r\nchild and his mother and to remain there until he should receive instructions\r\nto return to Palestine. He, therefore, did as the angel commanded him and remained\r\nthere until the death of Herod &quot;that it might be fulfilled which was\r\nspoken by God through the prophet, saying, Out of Egypt did I call my\r\nson.&quot;<br>\r\n<br>\r\nAs we have seen, the original statement referred to the children of Israel in\r\nthe literal land of Egypt and of their coming out of that country into Canaan,\r\nthe Holy Land. Although it had this original signification, Matthew by the\r\nSpirit applied the prediction to Christ, His residence in Egypt, and His coming\r\nout of it into Palestine. Was the meaning which Matthew gives latent in the\r\nsentence as it was spoken by the prophet? Hosea lived about the middle of the\r\neighth century before Christ. In making the statement which is the subject of\r\nthis investigation, he looked backward across seven centuries to the time when\r\nIsrael came out of Egypt. The statement, therefore, was an historical fact and\r\nwas so interpreted by the prophet's audience and readers, then as well as now.\r\nThere can be no misunderstanding about this position; nevertheless, Matthew\r\nplaces an interpretation upon this utterance which no one of us today probably\r\nwould have recognized if the inspired apostle had not pointed out this hidden\r\nmeaning. Was Matthew arbitrary in his handling of this passage, or were there\r\nfundamental reasons justifying his interpretation and his applying it to Christ?\r\nThese are fundamental questions that demand attention.<br>\r\n<br>\r\nThe answer is in the word, <i>son,<\/i> as it occurs in Exodus 4:22,23, and\r\nparallel passages. God instructed Moses to speak to Pharaoh, saying, &quot;Thus\r\nsaith Jehovah, Israel is my son, my first-born: and I have said unto thee, Let\r\nmy son go, that he may serve me; and thou hast refused to let him go: behold, I\r\nwill slay thy son, thy first-born.&quot; God was speaking of the nation of\r\nIsrael as His son, His first-born. This people indeed was God's son, His\r\nfirst-born, in a peculiar sense. This fact becomes evident if we remember that,\r\nwhen Abraham and Sarah were past the age of parenthood, God performed a\r\nbiological miracle upon their bodies, which made possible the birth of Isaac.\r\nThus Isaac was in a special sense God's first-born just as he was the\r\nfirst-born of Abraham and Sarah. The children of Israel are thought of as being\r\nin the loins of Isaac, just as Levi is spoken of as being in the loins of\r\nAbraham in the following quotation: &quot;And, so to say, through Abraham even\r\nLevi, who receiveth tithes, hath paid tithes; for he was yet in the loins of\r\nhis father, when Melchizedek met him&quot; (Heb. 7:9,10). This mode of thought\r\nlaid the foundation for the conception of the solidarity of the Hebrew race and\r\nof their being God's first-born. As stated, they were God's son, His\r\nfirst-born, in that He performed a biological miracle which made possible the\r\nbirth of Isaac. From this point of view, Isaac and his birth are thought of as\r\nbeing typical of Christ, who was and is God's Son, in the highest sense of the\r\nterm. &quot;In the beginning was the Word, and the Word was with God, and the\r\nWord was God. The same was in the beginning with God ... and the Word became\r\nflesh, and dwelt among us (and we beheld his glory, glory as of the only\r\nbegotten from the Father), full of grace and truth&quot; (John 1:1,2,14). Christ\r\nis again spoken of as God's Son in this high sense in Hebrews 1:1-4: &quot;God,\r\nhaving of old time spoken unto the fathers in the prophets by divers portions\r\nand in divers manners, hath at the end of these days spoken unto us in <i>his\r\nSon,<\/i> whom he appointed heir of all things, through whom also he made the\r\nworlds; who being the effulgence of his glory, and the very image of his\r\nsubstance, and upholding all things by the word of his power, when he had made\r\npurification of sins, sat down on the right hand of the Majesty on high; having\r\nbecome by so much better than the angels, as he hath inherited a more excellent\r\nname than they.&quot;<br>\r\n<br>\r\nIn view of the fact that Isaac was miraculously begotten and of the further\r\nfact that our God's entrance into the world was a stupendous miracle, one can\r\nreadily see how Isaac and the children of Israel are typical of the Messiah.\r\nThis signification finds expression in Hosea's statement which Matthew quotes.\r\nMatthew by inspiration knew these facts and was led unerringly by the Spirit to\r\ninterpret this prediction as referring to our God's departure out of Egypt.<br>\r\n<br>\r\nIn the case of Israel and in that of Christ, we see that Egypt was literal,\r\nthat both the children of Israel and Christ were literal, that they were in\r\nEgypt, and that they literally came out of it into Canaan. There was thus a\r\nliteral basis in both occurrences. Everything about both of these instances was\r\nliteral; but the application which Matthew made of Hosea's statement shows\r\nthat, while it was literal, there was a typical signification included in it.\r\nThe inspired apostle has called our attention to this <b>secondary significance<\/b>.\r\nThis <b>second type of prophecy<\/b>, therefore, includes those predictions\r\nwhich have <b>both a literal meaning<\/b> and a <b>typical import<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS AN APPLICATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE third passage quoted in <b>Matthew\r\n2<\/b> is found in verse <b>18<\/b>. <\/span><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;A voice was heard in\r\nRamah, Weeping and great mourning, Rachel weeping for her children; And she\r\nwould not be comforted, because they are not.&quot;<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> Again we\r\nmust study the original passage in order to see the setting from which this\r\nverse was taken before we notice Matthew's interpretation of it. Let us now\r\nturn to Jeremiah 31.<br>\r\n<br>\r\nJeremiah lived in the fateful days prior to the Babylonian captivity, through\r\nthe siege of Jerusalem, and into the post-war days of that mighty crisis which\r\nbefell the Jewish people. He did all he could to prevent the catastrophe by\r\ncalling the people to repentance, but they would not heed. After the\r\ncapitulation of the city, the captives were led out to Ramah, which is about\r\nten miles north of Jerusalem, by Nebuzaradan, the captain of the guard of the\r\nKing of Babylon. There this official released Jeremiah, giving him permission\r\nto go either to Babylon with him or to remain anywhere in the land. But the\r\ncaptives were taken into exile. It was indeed a bitter, heart-breaking\r\nexperience for the mothers of the heroic captives to see their sons, and in\r\nmany instances husbands, led into exile in a land far away. Hence they wept and\r\nmourned over the lamentable situation.<br>\r\n<br>\r\nThese mothers are spoken of in terms of the favorite wife of Jacob, Rachel,\r\nwhose tomb is beside the Bethlehem-Hebron Road four miles south of Jerusalem.\r\nIt was she who was the mother of Benjamin, the tribe in whose territory\r\nJerusalem was located. It was therefore natural for Jeremiah to think of these\r\nsad, stricken mothers, as he did, in terms of Rachel.<br>\r\n<br>\r\nThe prophet spoke to these weeping women and gave them hope that though their\r\nloved ones were going into captivity, there were brighter days ahead. He had,\r\nas we see in chapter 25 of his book, foretold that the exiles would remain in\r\nBabylon for seventy years, and that at the expiration of that time they would\r\nhave the privilege of coming back to the land of their fathers. Jeremiah in\r\nchapter 31 not only speaks of this return after the Exile, but looks beyond it\r\nto the time when all Israel shall be gathered from all nations back into their\r\nown land, when every man shall live under his own vine and fig tree. Such is the\r\nsignificance of the quotation which we are studying, as the facts of the\r\noriginal context indicate and as is reflected in the historical records of the\r\ntimes of Jeremiah.<br>\r\n<br>\r\nMatthew takes this verse from Jeremiah 31 and applies it to a similar situation\r\nof sadness and sorrow on the part of the mothers of Bethlehem. Herod had\r\nordered the slaughter of all the male children of Bethlehem two years and\r\nunder, thinking that by so doing he would accomplish the death of the Christ\r\nchild. As we have already seen, Joseph had taken Mary and the child to Egypt\r\nbefore the massacre of the children was ordered. These Bethlehem mothers\r\nnaturally wept for their babes. Matthew, thinking of the solidarity of the\r\nJewish people and seeing this time of heart-rending sorrow piercing the very\r\nsouls of these bereaved mothers, was led by the Spirit of God to use this\r\nprophecy and to apply it to this case of similar grief.<br>\r\n<br>\r\nThe original event which called for this utterance was literal and real as well\r\nas the one to which the passage was applied. This position cannot be denied.\r\nBethlehem was literal. The slaughter of the innocent babes likewise was\r\nliteral. There was, therefore, a literal basis in both cases. Since they were\r\nsimilar in one respect, Matthew applied the language of the former prophet to\r\nthe situation of his day. From all the facts we draw this conclusion: This\r\nprophecy is a case of the literal meaning plus an application to a similar\r\ncase.<br>\r\n<br>\r\nWe have made the same allowance for <b>figurative language<\/b> in this prophecy\r\nas we did in the prediction from Hosea. After that is done, we see the <b>literal\r\nsignificance<\/b> of this passage as well as that of the one from Hosea.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nTHE LITERAL MEANING PLUS A SUMMATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nfourth type of prophecy is found in <b>Matthew 2:23<\/b> in the following words:\r\n&quot;<\/span><b><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>and [Christ] came and dwelt in a city called Nazareth; that it\r\nmight be fulfilled which was spoken through the prophets, that he should be\r\ncalled a Nazarene.&quot;<\/span><\/b><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'> Here we are told that an angel of God appeared\r\nto Joseph in Egypt after the death of Herod and told him to bring the child and\r\nHis mother back into the land of Israel. Upon reaching Judaea, he found that\r\nArchelaus was reigning in the place of Herod. He, therefore, wisely avoided\r\nsettling in Judaea and located in Nazareth. Matthew tells us that he did it in\r\norder that the prophecy might be fulfilled which foretold that <b>Christ should\r\nbe called a Nazarene. This language is clear and unmistakable.<\/b><br>\r\n<br>\r\nWhat is meant by &quot;a Nazarene&quot;? Let us remember that a Nazarene, a\r\nresident of Nazareth, is not necessarily a Nazarite. It is altogether possible\r\nthat there were some residents of that city who had taken the Nazarite vow and,\r\nof course, they would be both Nazarenes and Nazarites. Anyone who took a\r\ncertain vow was designated a Nazarite. The facts regarding a Nazarite are found\r\nin Numbers 6:1-4. Samson also was a Nazarite (Judges 13), but the words used by\r\nMatthew have no connection with such a vow. Nazarene referred, as the word\r\nshows, to an inhabitant of Nazareth.<br>\r\n<br>\r\nBut why should He be called a Nazarene? Are there any prophecies in the Old\r\nTestament which foretold that He would live in Nazareth, similar to <b>Micah's\r\nprophecy which indicated that the Christ would be born in Bethlehem<\/b>? There\r\nis no such prediction to be found anywhere. Hence the word <b>Nazarene cannot\r\nbe used simply with its literal meaning.<\/b> Does this name have any other\r\nconnotation? Yes. It was a term to indicate reproach and shame. When Christ was\r\nat Jerusalem at the Feast of Tabernacles, prior to His crucifixion, there arose\r\na dispute among the people as to whether or not He was the Messiah. Some said\r\nthat He was indeed the prophet (mentioned by Moses, Deut. 18). Others believed\r\nthat He was the Messiah; while still others retorted by saying, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>&quot;What,\r\ndoth the Christ [Messiah] come out of Galilee?<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&quot; (<b>John\r\n7:41<\/b>). This question reflects the contempt with which Galilee was held by\r\nthe inhabitants of Jerusalem. In the days of our God Galilee was spoken of as\r\n&quot;<b>Galilee of the Gentiles<\/b>.&quot; The <b>strict Jews, of course,\r\nlooked down on anything connected with Gentiles<\/b> as a thing of shame and\r\ncontempt.<br>\r\n<br>\r\nBut there must be something more specific than this general attitude against\r\nthe Galileans. In Isaiah 53 and also in Psalm 22, we see predictions concerning\r\nMessiah which foretell that He would be despised and rejected of men and\r\nfinally be executed as a criminal. <b>The word Nazarene was a term of reproach<\/b>\r\nand also was a synonym for one <b>despised and hated<\/b>. This attitude is\r\nreflected in the question which Nathanael put to Philip: &quot;<\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Can any\r\ngood thing come out of Nazareth?&quot;<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'> <b>(John 1:46).<\/b> This term,\r\ntherefore, being one of contempt and reproach, well summarizes the predictions\r\nwhich foretold that the Messiah would be hated and finally rejected by His\r\npeople. Thus, when all the facts are taken into consideration, one is led to\r\nthe conclusion that, since there is no specific prophecy foretelling that the\r\nMessiah would be called a Nazarene, Matthew was in his statement summing up those\r\npredictions which speak of His being despised and rejected. <br>\r\n<br>\r\nNazareth was a literal city. Our God resided in it. He was hated and despised\r\nbecause the people looked down upon its residents. In addition to this fact the\r\nnatural enmity of the unregenerated heart caused people who did not want truth\r\nto hate and despise Him. He himself said, <b>&quot;The world hated Me.&quot;<\/b>\r\nThis attitude, therefore, could not have been expressed in a more concise way\r\nand with more feeling than by calling Christ a <b>&quot;Nazarene.&quot;<\/b><br>\r\n<br>\r\nThe conclusion to which this investigation leads is that <b>this prophecy is a\r\nliteral one plus the idea of summation<\/b>\u2014the labeling of many prophecies by a\r\nsingle term, which adequately expresses the thought of this special type of\r\nprediction.<br>\r\n<br>\r\nFrom this study we see that there are <b>four classes of prophecy<\/b> and that\r\nthey are <b>all to be taken literally<\/b>\u2014at what they say. The <b>second type<\/b>,\r\nhowever, has the additional idea of a <b>typical signification<\/b>. The <b>third<\/b>\r\nis the literal meaning plus <b>an application<\/b>. The <b>fourth<\/b> is the\r\nliteral with an added thought of <b>summarizing<\/b> the general teaching of the\r\nprophets on a definite subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif'>FOUR TYPES OF\r\nMESSIANIC PROPHECY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:18.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nlang=EN-CA style='font-size:12.0pt;font-family:\"Times New Roman\",serif'><img\r\nborder=0 width=660 height=345 id=\"Picture 1\"\r\nsrc=\"6%20~%20Rules%20of%20Interpretation%20~%20%20138%20p_files\/image001.jpg\"\r\nalt=\"http:\/\/www.biblicalresearch.info\/img91.gif\"><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A CLOSE\r\nexamination of the prophetic word reveals the fact that there are four general\r\ntypes of messianic prophecy. These must be understood thoroughly if one is to\r\nhave an intelligent grasp of the Scriptures. A failure to recognize any one of\r\nthem is to lose, to that extent, the proper perspective of the prophets. That\r\nthis statement is true is immediately evident to the one who is familiar with\r\nJewish interpretation of predictive prophecy, their failure to recognize the\r\ntrue Messiah, when He came, and the tragic results that have followed that\r\nfatal mistake. Christ well said to the leaders of Israel on the last day of His\r\npublic ministry: &quot;Ye do err, not knowing the scriptures, nor the power of\r\nGod&quot; (Matt. 22:29). In speaking in the synagogue of Antioch in Pisidia,\r\nthe Apostle Paul declared that &quot;they that dwell in Jerusalem and their\r\nrulers, because they knew him not, nor the voices of the prophets which are\r\nread every sabbath, fulfilled <i>them<\/i> by, condemning <i>him&quot;<\/i> (Acts\r\n13:27).<br>\r\n<br>\r\nIsrael's failure to recognize the Messiah was not due to the fact that she did\r\nnot have men qualified, intellectually and educationally, to understand the\r\nmessages of the prophets; for there were many illustrious, devout students in\r\nthe nation of that time. Moreover, their failure was not due to a lack of faith\r\nin God and in His word. Furthermore, one cannot attribute it to an obstinate\r\nperversion of heart, which blinded their eyes so that they could not understand\r\nthe truth and recognize their true Messiah. It was as Christ said: They knew\r\nnot the Scriptures nor the power of God. It was as Paul said: They knew him\r\nnot, nor the voices of the prophets. These two statements substantiate the\r\nhistorical facts. It is true that there were then, as now, people who would not\r\nreceive truth, but who chose their own ways rather than those of God. It is also\r\ntrue that there were then, as now, hypocrites among the people (Matt. 23).\r\nWherein then lay the trouble? The answer is this: The leaders were blind guides\r\nof the blind (Matt. 15:14). The nation, with few exceptions, therefore, fell\r\ninto the ditch of banishment from their land and rejection by the God of their\r\nfathers.<br>\r\n<br>\r\nWhy were the leaders so blind that they did not recognize the Messiah in the\r\nperson of Christ of Nazareth? The answer is to be found in our present study.<br>\r\n<br>\r\nThere are <b>four lines of predictive prophecy<\/b> relating to Messiah. They\r\nare indicated on the chart above. Any unbiased person who has no theory to\r\nsupport but who wishes facts and truth can recognize these distinctive types.\r\nOne must be very careful and study the entire connection in which any given\r\nprophecy appears in order to see the exact import of the given oracle.<br>\r\n<br>\r\nThe <b>first<\/b> of these four classes contains the predictions that focus\r\nattention upon the <b>first coming<\/b> of the Messiah, His sufferings, and His\r\nreturn to God in heaven. When a person studies the entire context of each\r\npassage, he will see that there are very few prophecies that speak only of the\r\nfirst coming and the sufferings of Messiah.<br>\r\n<br>\r\nThe <b>second<\/b> class is far more numerous. This type of prophecy focuses the\r\nattention upon the <b>second coming<\/b> of our God and the glories that will be\r\nmanifest at that time. On the chart above I have noted, of course, only a few\r\nof them; but these scintillate with such dazzling and glorious splendor that\r\nthey immediately attract the eye and the heart of the reader. Especially is\r\nthis true with reference to those who are in sorrow and distress and who long\r\nfor deliverance.<br>\r\n<br>\r\nIn the <b>third<\/b> class, which is not quite so numerous as the second, fall\r\nthose predictions which blend descriptions of <b>both comings<\/b> into a single\r\npicture. This fact is represented graphically on the chart above, which places\r\nthe crown of glory upon the cross. From this type of prediction, one would\r\ngather that the sufferings and the glories are simultaneous. Typical passages\r\nare noted under Section III of the chart above.<br>\r\n<br>\r\nThe <b>fourth<\/b> type of messianic prophecy consists of those predictions\r\nwhich lay before us the <b>entire redemptive career<\/b> of King Messiah. See\r\nSection IV of the chart above. All four of these classes are essential in order\r\nto present all the facts; but, when we study the fourth type\u2014especially in the\r\nlight of the historical past\u2014it becomes immediately evident that this group of\r\npredictions are possibly the most important. In each of the first three, we get\r\nonly a partial view of the facts concerning Messiah's redemptive work; but in\r\nthe fourth one, we have a blueprint of <i>Messianic Times<\/i> laid before us,\r\nwhich consists of the first coming of King Messiah, the entire Christian\r\nDispensation, the Tribulation Period, and the millennial reign of our God. When\r\na person reads Isaiah 42:1-43:7; Isaiah 52:13-53:12; Isaiah 61:1-3; Isaiah\r\n62:1-63:6; Isaiah 65:1-25; and Psalm 110, together with numerous other\r\npassages, he sees immediately that in these scriptures there is unrolled before\r\nhim the blueprint of the entire redemptive career of King Messiah\u2014a panorama of\r\nHis redeeming labors.<br>\r\n<br>\r\nOne who studies these passages carefully can instantly see the place into which\r\neach of the first three types fits. (May I urgently request the reader to study\r\ncarefully all the scriptures referred to on the chart above, and then examine\r\nthe discussion of the passages in Isaiah on Messiah's redemptive work.)<br>\r\n<br>\r\nMEN do much wishful thinking. Israel did that\u2014especially during times of\r\ntrouble and disaster. During the Maccabean struggle and the Roman occupation of\r\nPalestine, the hearts of the leaders of Israel turned wishfully to the future.\r\nThey scanned carefully those predictions which speak of Messiah's glorious\r\nreign. Nevertheless they largely overlooked those passages which refer to the\r\nfirst coming. They were confused by the third type and gave little attention to\r\nthe fourth class. The second group of passages loomed largely before their eyes\r\nand in their thinking. As the Messiah did not appear in the role expected, they\r\nwere disappointed and did not recognize Him although He came on-time and in the\r\nmanner foretold by the prophets.<br>\r\n<br>\r\nLet us profit by Israel's mistake. Let us study the Word of God as did Ezra:\r\n&quot;For Ezra had set his heart to seek the law of Jehovah, and to do it, and\r\nto teach in Israel statutes and ordinances&quot; (Ezra 7:10). If we do this, we\r\nshall see the truth, which makes one free. <br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:28.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>Rules of Interpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:10.0pt;font-family:\"Verdana\",sans-serif'>112\r\npages<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Articles\r\nfrom Biblical Research Monthly 1947, 1949<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By\r\nDavid L Cooper Th.MPh.D, Litt.D<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Outlines\r\nby Rev. Burl Haynie<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:20.0pt;font-family:\"Verdana\",sans-serif'>Index<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>NECESSITY FOR THE LAWS OF\r\nINTERPRETATION<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>                                             27<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Spiritual Requirements                                                                                 28<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Intellectual Requirements                                                                             30<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The first step in interpretation.                                                                               31<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The second step in interpretation.                                                                           39<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          B.      The Classification\r\nof Facts and Truths of a Given Text                           40<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          C.      Noting the Exact\r\nLanguage                                                                  41<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>II.      The Application Of This Rule<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The Third step in interpretation - <b>THE\r\nGOLDEN RULE OF INTERPRETATION<\/b>        45<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   I.       The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   II.      Seek\r\nFigurative Meaning Only When Facts Demand                     46<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>Such An Interpretation<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.5in;text-indent:-.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>III.     Studying Obscure Passages In The Light Of\r\nRelated Texts           48<br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>IV.     Applying The Golden Rule Of Interpretation                                49<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'><br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>first mention<\/b>.                                                                                      52<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                The\r\nMeaning Of The Law Of First Mention<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          III.              An\r\nExamination Of Various Examples                                         53<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   A.       The\r\nCreation of the Universe<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   B.      The\r\nCreation of Man                                                                  54<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   C.      The\r\nDoctrine of Sin                                                                    55<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   D.      Sacrifices                                                                                  56<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>E.       Biblical Chronology                                                                   <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   F.       The\r\nJudgment of the Wrath of God                                             57<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                   G.      The Rainbow\r\nCovenant                                                    <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:.5in;line-height:115%'><span style='font-family:\r\n\"Verdana\",sans-serif'>H.      Beginnings of Hebrew History                                                    58<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>The law of <b>double reference<\/b>.                                                                                59                I.\r\n      Statement Of The Law<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Examination Of Examples Of\r\nThe Law Of Double Reference                   60<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of <b>recurrence<\/b>.                                                                                         65                I.\r\n      Statement Of The Law Of Recurrence                                         <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.      Examination Of\r\nExamples Of The Law Of Recurrence                             66<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <br>\r\n<b>Paronomasia<\/b> or a <b>play on words<\/b>.                                                                       73<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.                 What Is\r\nParonomasia?<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          II.                Examples\r\nOf Paronomasia                                      <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART II                                                                                     78<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART III                                                                                    83<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Paronomasia PART IV                                                                                    89<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                <br>\r\nThe law of the <b>contexts <\/b>of <b>quotations<\/b>.                                                                 94<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          I.       The Statement Of\r\nThe Law Of The Context Of Quotations<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      An Examination Of Some\r\nExamples Of The                                           95<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>THE LAW OF COMPARING <b>SCRIPTURE WITH\r\nSCRIPTURE<\/b>                                    100<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          Some Fundamental Principles\r\nInvolved <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          An Example Of Comparing\r\nScripture With Scripture                                        102<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;In\r\nthe Beginning&quot;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             God, <b>Y<\/b>e<b>H<\/b>o<b>V<\/b>a<b>H<\/b>,\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;Created&quot;                                                                                 103<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nHeavens&quot;                                                                          104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                             &quot;The\r\nEarth&quot;                                                                               104<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Prophetic Point of View<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                      105<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif'>An\r\nAnalysis of Figures of Speech<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-family:\"Verdana\",sans-serif'>Symbolic\r\nlanguage<\/span><\/b><span style='font-family:\"Verdana\",sans-serif'>.                                                                                             115<\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif;color:black'>I.<\/span><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>     <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Determining Symbolic Language <\/span><\/p>\r\n\r\n<p class=MsoNormal style='text-indent:.5in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>II.      Interpreting Symbolic\r\nLanguage                                                         117<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Parable<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                 119<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Allegory<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                                125<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Simile         <\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                          130<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metaphor<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                             132<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:115%'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>Metonymy<\/span><\/b><span\r\nstyle='font-family:\"Verdana\",sans-serif'>                                                                                                           135<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>NECESSITY FOR THE LAWS OF INTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nALL NORMAL intelligent individuals are able to speak and to express themselves\r\nby means of language. In our association with others and in our constant use of\r\nlanguage, we seldom think of the laws, the basic principles, involved in the\r\nspeech which we are employing constantly.<br>\r\n<br>\r\nMost people use language very loosely and lack accuracy of expressions. On\r\naccount of insufficient mental discipline and inattention to what others say,\r\nwe frequently misunderstand what is said. All too often we act upon the\r\nmisinterpretation of what is expressed and make mistakes. Just a moment's\r\nconsideration of these vital facts leads one to see the importance of our\r\nknowing the basic principles of language.<br>\r\n<br>\r\nThere are reflected in our language the logical processes of the mind. Psychologists\r\ntell us that there are certain definite fixed laws of the mind according to\r\nwhich all normal persons think and act. Thus a document, the expression of the\r\nworking of an orderly mind, bears the imprint of the laws of thought and can\r\nonly be understood properly and adequately by one who knows the normal, logical\r\nworking of the mind. The importance of our knowing these laws may be\r\nillustrated by the laws of nature in the material, physical world. There are\r\nmany laws governing the materials which are built into an automobile. Among\r\nthem are those governing the different metals used; those controlling gases and\r\nthe explosion of the same; and those directing electrical energy. No\r\nmanufacturer could produce an automobile that would run and serve the purchaser,\r\nwho does not understand all these laws, and who does not conform his\r\nworkmanship thereto. There are many laws involved in the construction and the\r\noperation of the ediphone into which I am now speaking. If something goes wrong\r\nwith the electronic part of this machine, it will not record what I am\r\nspeaking. Then the repair man must come out and make the proper adjustment in\r\norder that the machine may operate normally. Language has definite, specific\r\nlaws of thought that are just as real as the laws governing physical matter.\r\nThese must be understood, therefore, if we are fully to enjoy the blessings of\r\nthe language which we are using, and which we are endeavoring to understand. I\r\nmay further illustrate this necessity by calling attention to the Greek. In college\r\nand seminary I devoted seven years to the study of that language. Since then I\r\nhave been studying it. In fact, there are very few days which pass during which\r\nI do not consult my Greek New Testament or the Greek grammar. I have thus put\r\nthousands upon thousands of hours into the study of the language, not only the\r\nwords, but the syntax, and the various shades of ideas that are expressed by\r\nthe delicate shades of the grammar. I have done this in order to get at the\r\nexact thought of the original, inspired writers. No one can adequately\r\nunderstand the Greek New Testament or the Hebrew Bible unless he is willing to\r\nstudy hard and long to master the principles of those languages.<br>\r\n<br>\r\nOur Bible has been translated by scholars out of the original Hebrew and Greek\r\ninto the English. The American Revised Version is probably the best translation\r\nto date\u2014although there are places where it can be improved. It is the work of\r\nfallible men, and all men make mistakes. Nevertheless, it is, in my judgment,\r\nthe best we have. The English reader must study hard and long if he is to get\r\nthe real message of this excellent translation.<br>\r\n<br>\r\nThe Bible is God's revelation to man. We have every reason to believe that, not\r\nonly the thoughts were inspired, but also the very words by which the ideas\r\nwere expressed in the original tongues were given infallibly by the Spirit.\r\nThus the sacred writers combined spiritual thoughts with spiritual words. <span\r\nstyle='color:black'>God<\/span> said exactly what He meant and meant just what\r\nHe said. The prophets and the Apostles spoke in the language of the people to\r\nwhom they ministered. At the same time their messages were poured into the\r\nmoulds of the thought forms of the messengers and those to whom they\r\nministered. <span style='color:black'>God<\/span>had a very definite idea to\r\nconvey whenever He made a statement. For instance, let us read the first verse\r\nof the Scriptures: <i>&quot;<\/i>In the beginning God created the heavens and\r\nthe earth.&quot; In the phrase &quot;In the beginning,&quot; the time element\r\nof the creation is given. God the Creator is mentioned in the noun, the subject\r\nof the verb. What He did is expressed by the word, created\u2014the bringing into\r\nexistence that which prior to the act, had no form or substance. The heavens\r\nand the earth are the things that are said to have been created in the\r\nbeginning. This is one of the most profound statements to be found anywhere. It\r\nis exact and definite. It is crystal clear, so very much so that it refutes the\r\nbasic assumptions of most modern philosophies.<br>\r\n<br>\r\nWe could take any statement found in the Scriptures and see that it has a\r\ndefinite, specific meaning. The purpose which we should cherish is to learn\r\nexactly what is said, to arrive at the precise idea of the inspired writer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Spiritual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Bible is a\r\nspiritual book and must be spiritually discerned. The natural man receives not\r\nthe things of the Spirit; for he cannot understand them, because they are\r\nspiritually discerned. There are therefore certain spiritual qualifications\r\nwhich a person must possess if he is to understand the revelation of God.<br>\r\n<br>\r\nFirst and foremost, I would say that the first prerequisite is<b><i> a person's\r\nloving God.<\/i><\/b> God made of one man every person to dwell upon the face of\r\nthe earth, having determined their appointed seasons and the bounds of their habitations\r\nthat they should seek God. All men have a thirst for God, though it is\r\ngenerally perverted beyond recognition by inheritance and by one's seeking\r\npleasure in sin. Man's seeking his own pleasure is the result of this perverted\r\nlove of God and of man's ignorance. What he wants is satisfaction, contentment,\r\nrest, joy. These can be found in God alone. The soul of man was made and given\r\ncapabilities and capacities so that he could enjoy these blessings in communion\r\nand fellowship with God. But by the introduction of sin and by wicked practices\r\nthis inborn capacity for appreciating God has become perverted. Man therefore\r\nseeks pleasure here and there.<br>\r\n<br>\r\nBut the one who has followed the natural instinct in seeking after God, has\r\ncome to Him and found Him, and has been born again possesses a love for God\r\nimplanted in his soul. This supernatural affection may be cultivated by the\r\nindividual until he, like David, can say that his soul pants for God as the\r\nhart does for the water brooks.<br>\r\n<br>\r\nI can understand my wife and the things that she says and does better possibly\r\nthan anyone else. I love her with all my heart. I have associated with her and\r\nknown her actions and reactions to various situations. Thus loving her and\r\nunderstanding her, I can evaluate a statement that she might make or some\r\naction that she might perform better than anyone else. So it is with the one\r\nwho knows God and loves Him.<br>\r\n<br>\r\nA second prerequisite to knowing God's Word is<b><i> to will to do His will.<\/i><\/b>\r\nChrist said to certain Jews that, if anyone willed to do the will of God, he\r\nwould know of the teaching which he was then putting forth, whether it was from\r\nGod or from men (John 7:17). Anyone must come to the point where he has made\r\nthe will of God his will, if he is to enter into a full appreciation of the\r\nrevealed will of God. Christ said constantly that He came not to do His own\r\nwill but the will of Him who sent Him. Thus He continued through prayer in\r\ncommunion and fellowship with God.<br>\r\n<br>\r\nAnother spiritual qualification is<b><i> the laying aside of human theories and\r\nthe practices of men which are contrary to the will of God.<\/i><\/b> In Isaiah\r\n66:1-5 we have a prediction regarding the Jews who will rebuild the Temple and\r\nreinaugurate the old Temple services and the Mosaic ritual.<br>\r\n<br>\r\nIn regard to these Isaiah, speaking for <span style='color:black'>God<\/span>,\r\nsaid that they will have chosen their own way and that their souls will have\r\ndelighted in doing their own abominations; He therefore declares that He will\r\nchoose their delusions and will bring their fears upon them. These men choose\r\nthe things which they will do and the things in which they delight. Thus they\r\ndo not consider God whatsoever in their plans and purposes. He therefore\r\nchooses their delusions and makes them believe a lie. He then brings upon them\r\nthe judgment of their deeds.<br>\r\n<br>\r\nCertain of the elders of Israel came to Ezekiel. Concerning them <span\r\nstyle='color:black'>God <\/span>revealed to the prophet that they were not\r\nreally seeking the will of God, but that they had taken their idols into their\r\nown hearts; yet they were coming to him to inquire concerning the will of God.\r\nConcerning such people <span style='color:black'>God <\/span>made this\r\nrevelation:<br>\r\n<br>\r\n&quot;Every man of the house of Israel that taketh his idols into his heart and\r\nputteth the stumbling block of his iniquity before his face, and cometh to the\r\nprophet; I Jehovah will answer him therein according to the multitude of his\r\nidols; that I may take the house of Israel in their own heart, because they are\r\nall estranged from me through their idols&quot; (Ezek. 14:4,5). Thus all idols,\r\nof whatever type they may be, must be laid aside if one comes to God\u2014to His\r\nWord\u2014in order to ascertain the real message from the Almighty.<br>\r\n<br>\r\nStill another prerequisite for the understanding of God's Word is that <b><i>each\r\nperson should pray to <\/i><\/b><b><i><span style='color:black'>God<\/span>to open\r\nhis eyes in order that he might see the wonderful things in the Word.<\/i><\/b>\r\nDavid had the revelation of God before his eyes in the form of written\r\ndocuments. He was a brilliant man, but he realized that the human mind must be\r\nilluminated by the Spirit of God in order that it might know what is in the\r\nWord. The ordinary intellect can grasp some of the facts that are lying on the\r\nsurface of the Word; but David was not satisfied simply with this superficial\r\nmeaning of the Revelation. What he wanted was to see the wonderful and the deep\r\nspiritual things of the Word. He knew how he could be brought to see them. Thus\r\nhe cried to <span style='color:black'>God <\/span>constantly to open his eyes\r\nthat he might behold these wonderful things. The Apostle Paul urged the church\r\nat Ephesus to pray that their spiritual perception might be heightened in order\r\nthat they might understand the great spiritual realities which are ours in\r\nChrist.<br>\r\n<br>\r\nI well remember when I learned this important truth. When my attention was\r\ncalled to it, I began to pray for this spiritual insight. The first time I\r\nuttered that prayer, <span style='color:black'>God <\/span>enabled me to see\r\nthings that I had never observed before, neither had heard fall from any man's\r\nlips. In tens of thousands of instances since that day I have asked Him to open\r\nmy eyes to behold these wonderful things. He always grants my petitions for\r\nfurther light. I am not one of <span style='color:black'>God<\/span>'s pets,\r\nbecause He has none. Any of His children who will come to Him and ask Him in\r\nfaith to give them spiritual insight into the Word will be heard, and the\r\nblessing will be granted\u2014provided they will use it to His glory and honor and\r\nto their spiritual good. Let us therefore constantly ask Him to enable us to\r\nsee the wonderful things in the Word. As we learn them, let us put them into\r\npractice and go forward in His cause.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>Intellectual\r\nRequirements<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>We shall now turn to the intellectual\r\nrequirements that are necessary to the understanding of the Word. In the first\r\nplace let me call attention to II Timothy 2:15: &quot;Give diligence to present\r\nthyself approved unto God, a workman that needeth not to be ashamed, handling\r\naright the word of truth.&quot; The Apostle urged Timothy to give diligence to\r\nshow himself approved unto God, handling aright the Word of God. The King James\r\nVersion says &quot;study to show thyself approved unto God.&quot; The\r\ntranslation found in the Revised Version is of course the correct literal\r\nrendering. But a person may handle aright or incorrectly the Word of God. If he\r\nhandles it aright, or &quot;holding a straight course in the word of\r\ntruth,&quot; he will, all things being equal, get the real message of the Word.\r\nPaul himself believed in studying the Word, even though he was an inspired\r\napostle. He therefore urged Timothy to bring &quot;the books, especially the\r\nparchments&quot; (II Tim. 4:13). Daniel, a prophet of God, studied Jeremiah's\r\nprophecies and compared them with &quot;the books,&quot; probably the books of\r\nKings and Chronicles. In doing this research, the prophet was endeavoring to\r\nget at the meaning of the written Word. Let us therefore study the Word in\r\norder that we might get its message.<br>\r\n<br>\r\nThe importance of this principle I may illustrate by the primitive Egyptian,\r\nBabylonian, and Assyrian languages. Scholars went through out the ruins of\r\nEgypt and stood amazed before the hieroglyphics inscribed on the monuments.\r\nThey sought in every way to decipher these. All efforts were in vain until the\r\nRosetta Stone was discovered, which afforded the key to this archaic writing.\r\nThen scholars began to study and to translate it. Thus there has been extracted\r\nfrom these unique records of Egypt the stories of the ancient Pharaohs.<br>\r\n<br>\r\nThe old Babylonian and Assyrian monuments were as silent as the grave to us\r\nmoderns until Rawlinson copied the Behistun inscription, which afforded the key\r\nto the old cuneiform writings. Since then scholars have mastered the languages\r\nof these peoples and have read the stories of empires long buried beneath the\r\nsands of the centuries. It took hard work on the part of these scholars to\r\nferret out the orthography and the grammar of these languages long-dead.\r\nFaithful scientific study and toil always bring results.<br>\r\n<br>\r\nThus it is in the field of biblical study. There are certain fundamental laws\r\nof biblical thought that must be mastered, if anyone is to understand\r\nadequately the message of the Scriptures. Below I am giving the principal laws\r\nof interpretation that will be discussed, <span style='color:black'>God <\/span>willing,\r\nin this series of articles:<br>\r\n<br>\r\nI. The first step in interpretation.<br>\r\nII. The second step in interpretation.<br>\r\nIII. The golden rule in interpretation.<br>\r\nIV. The law of first mention.<br>\r\nV. The law of double reference.<br>\r\nVI. The law of recurrence.<br>\r\nVII. A play on words.<br>\r\nVIII. An analysis of figures of speech.<br>\r\nIX. The avoidance of extreme literalism.<br>\r\nX. The law of the contexts of quotations.<br>\r\nXI. Hebrew parallelism.<br>\r\nXII. Interpretation vs. Application.<br>\r\nXIII. Symbolic language.<br>\r\nXIV. Comparing scripture with scripture.<br>\r\nXV. Studying obscure passages in the light of plain ones.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE FIRST STEP IN\r\nINTERPRETATION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nIN OUR FIRST study of the laws of interpretation we have seen the importance of\r\nthis subject. Most of our troubles and ills are due to misunderstandings of\r\nwhat others have said. These misunderstandings are always the occasion of hard\r\nfeelings and often trouble. Much, therefore, of our troubles and difficulties\r\nwould be avoided if we only understood accurately and clearly what the other\r\nperson says, promises, and the like. The same thing is true with reference to\r\nhis understanding us and our intentions and promises.<br>\r\n<br>\r\nAs stated in the initial study of this subject, the first principle to be\r\ndiscussed in this series is what might be designated as &quot;the first rule of\r\ninterpretation.&quot; This rule may be stated as follows: <b>The first step in\r\ninterpreting the Scriptures is to discover the author, the people addressed,\r\nand the life and times of the people involved in a given case.<br>\r\n<\/b><br>\r\nAt first glance one may say that this is such a simple rule that it needs\r\nlittle or no discussion. Such a view is indeed superficial. Very few people\r\never observe this rule in their Bible-reading. In my making this statement I am\r\nspeaking from observation and my contacts with people. In tens of thousands of\r\ninstances, I see how the Scriptures are generally treated.<br>\r\n<br>\r\nTo bring the points before us immediately I wish to call attention to a letter.\r\nAt the office of the Biblical Research Society we receive thousands of letters\r\nfrom all parts of the world. When I attempt to read one, if the name and\r\naddress of the writer are not given on the envelope, I immediately look at the\r\nbeginning of the communication to see the place from which the letter was\r\nwritten. Then I look at the end to find the writer's name. I also notice the\r\ndate. If I am acquainted with the author and know something about his home, his\r\nlife, his labors, and his general outlook, I can enter very sympathetically\r\ninto whatever he has to say. On the other hand, if I receive a letter from a\r\nstranger, of whom I have not even heard, and he begins his letter by talking\r\nabout the special business which he has in mind or the thing he wishes to bring\r\nbefore me, I cannot enter sympathetically into what he says so much as I can if\r\nhe tells me who he is, his outlook, his intentions in writing, and other data\r\nthat will make me better acquainted, with him. Let me say that I receive\r\nletters of both types. Sometimes there develops quite an extended\r\ncorrespondence concerning some matter and a number of letters are exchanged\r\nbetween us on the one hand and the original writer on the other. We always keep\r\ncarbon copies of every letter written, which are put on file. As the\r\ncorrespondence develops, frequently we have an occasion to refer to a letter of\r\na given date in order to make a point which we have in mind. It often is\r\nnecessary to state that a given letter is the second, third, or fourth one of\r\nthe correspondence. Very frequently it becomes necessary for one, in order to\r\nunderstand one letter of a series, to read the entire correspondence from both\r\nsides just as it developed. In so doing a person gets the picture clearly\r\nbefore his mind.<br>\r\n<br>\r\nWhenever the correspondence is about some business or legal matter, the date\r\nand the place become of vital importance as well as the writer and the one\r\naddressed. It is of the greatest importance to know the author of a letter or a\r\ndocument and the one addressed. This is clearly seen by such a case as this:\r\nOne person writes to another and promises to give him ten thousand dollars.\r\nShould that letter fall into my hands, I would have no right in claiming the\r\nten thousand dollars; because the letter was not addressed to me. The same\r\nthing is true with reference to the Scriptures. The sacred writers wrote to\r\ndifferent individuals and groups of people. They made various promises in\r\nbehalf of God to certain ones. Before I can claim such a promise, I must know\r\nthat that document was written to me directly or to someone or ones occupying a\r\nposition in relation to God such as I likewise sustain to Him. If therefore I\r\nhave the same standing before God that the one to whom a special promise has\r\nbeen made, I can claim the same promise upon the principle that God is no\r\nrespecter of persons and that what He would do for a certain one in my exact\r\nposition He would do for me.<br>\r\n<br>\r\nEACH STATE OF the Union has its own laws. What is law in California may not\r\nnecessarily be on the statute books of the state of New York and vice versa. Of\r\ncourse basically the laws of each state are practically the same, but local\r\nconditions of course make necessary changes in amendments or modifications that\r\nare not required in another state. The same thing is true with reference to the\r\nlaws of the United States in relation to other nations. English law is one\r\nthing; German law is another. We must understand those things if we are to\r\ncomply with the laws of the country in which we live or are residing\r\ntemporarily. The same principle holds true in the Scriptures. God spoke certain\r\nthings to the people in the Patriarchal Age. His revelations met the conditions\r\nthen existing. It seemed that God dealt with the individuals and tribes or\r\nclans during those primitive times. Finally, when Israel developed into a\r\nnation, He delivered her from Egyptian bondage and delivered unto her the\r\nMosaic Code together with her sacrificial and ceremonial worship. Thus Moses\r\nand the prophets spoke directly to Israel and their outlook as a rule was from\r\nthe legal standpoint.<br>\r\n<br>\r\nWHEN the fullness of the time came, God brought His Son into the world who\r\nsuffered and died in order that we might have redemption full and free through\r\nHim. He has thus opened up a new and living way by means of the veil of His\r\nflesh, which was rent on the cross. He has thus entered into a new covenant\r\nwith all believers who will accept His invitation to come and find rest. Thus\r\nwhat was spoken to Israel nationally is not necessarily applicable to the\r\nchurch of God today and vice versa. A failure to recognize this plain\r\ndistinction has led to untold confusion. Many of the older theologians made no\r\ndistinction between the children of Israel and the church of God. Thus\r\nindiscriminately they applied what the prophets spoke to Israel nationally to\r\nthe church of today. They were always, however, careful to see that the curses\r\nand the threats hurled at national Israel are not to be applied to the church.<br>\r\n<br>\r\nLet us be a little more specific. What Moses and the prophets spoke to the\r\nnation of Israel as a people should not be applied to anyone else except\r\nIsrael. If we see in a given passage a certain fundamental basic principle set\r\nforth, we may apply the principle to an analogous case. But we must be certain\r\nthat the analogy exists before we make an application of the principle. When\r\nGod, for instance, promised to enter into a new covenant with the house of\r\nIsrael and the house of Judah, which would be different from the one into which\r\nHe entered when He brought them forth out of the land of Egypt, we are to\r\nunderstand that this is a very definite promise to the Jewish people. This\r\nprediction is found in Jeremiah 31:31ff. God entered into a specific covenant\r\nwith Israel when He brought her out of the land of Egypt and led her to Sinai\r\n(Exod., chap. 24). Now He says to the same nation that He will enter into a new\r\ncovenant with her, but that it is to be different from the one which He made\r\nwith her formerly. The language is specific. By no method of mental gymnastics\r\ncan anyone twist this passage to mean anything else other than what it says.<br>\r\n<br>\r\nIn Hebrews, chapter 8, a part of this marvelous prediction from Jeremiah,\r\nchapter 31, is quoted. Some theologians have concluded that, since Paul in\r\nHebrews quotes this passage, and since he is speaking about Christ in the\r\nrealities that we now have in Him, the prediction of Jeremiah was completely\r\nfulfilled in the Christian Dispensation by the coming of Christ who enters into\r\na covenant with every believer. This is incorrect reasoning. <br>\r\n<br>\r\nThe Epistle to the Hebrews was written to the nation of Israel, who at the time\r\nof the writing had been evangelized. The Jews everywhere had heard the word but\r\nhad not accepted\u2014only a few here and there received Christ as Messiah and\r\nSaviour. The writer therefore called upon the Jewish nation to consider Christ\r\nas the Apostle and High Priest of their confession (Hebrews 3:1). In the fourth\r\nchapter Paul said that the Jews of His day had been evangelized as the Hebrews\r\nof Moses' day had been, but that the word of hearing had not profited them\r\nbecause it was not mingled with faith. Thus it was with the Jews of Paul's day.\r\nThe gospel had been given to the entire nation, but only a few had accepted it\r\nby faith.<br>\r\n<br>\r\nOne can continue to go through the Book of Hebrews and study it carefully. Such\r\na one will find that this majestic Epistle was addressed to the entire\r\nnation\u2014unbelievers as well as believers. It was God's final call to the Jewish\r\nnation of the First Century to accept Christ while it was called\r\n&quot;To-day.&quot; Those who had heard, but who had not heeded, needed the\r\nexhortation to take the initial step of accepting Christ as Saviour and\r\nMessiah. Those who had accepted Christ, but who were still babes, needed the\r\nexhortation of the Epistle urging them to go forward in their Christian life\r\nand experience. But in his speaking to the nation, as a group, Paul urged his\r\nbrethren to accept Christ, who is the Apostle and High Priest of their\r\nconfession, in order that He might fulfill the promise which He made to Israel\r\nnationally through Jeremiah in chapter 31. Thus a New Testament application of\r\nthis passage is in perfect accord with the original prediction in its proper\r\nsetting. It constitutes a promise that God will yet enter into covenant\r\nrelationship with the house of Israel and the house of Judah.<br>\r\n<br>\r\nWhenever the messages of the prophets to Israel are thus analyzed and\r\nunderstood in their proper setting it is seen that the prophets meant exactly\r\nwhat they said and that they held out their promises to Israel nationally and\r\nlikewise threatened them with punishment in the event of disobedience. <br>\r\n<br>\r\nTHE Book of Psalms is Israel's songbook. In it are expressed the national hopes\r\nas well as the longing of the individual soul for God and a closer walk with\r\nHim. To ignore the fact that the Psalms constitute Israel's songbook and to\r\napply them indiscriminately to the believers today is to pervert the\r\nScriptures. Most of these hymns are nationalistic in their outlook and are\r\nspoken either directly to Israel as a nation or concerning her. Most of them\r\nspeak either of Israel's Messiah or the great Messianic Age when He, the King\r\nof Israel, comes to reign in glory and power. There are, however, certain\r\npsalms that are of an individual nature, such as Psalms 1, 23, and 25. Here are\r\npromises that are made to individual believers who are trusting in God.<br>\r\n<br>\r\nThe writers of these songs expressed, by inspiration, thoughts relative to the\r\nrelationship that exists between God and the individual believer. One may see\r\nthe principles in this portion of the Word and then apply them to cases that\r\nare analogous with that set forth in the Psalms. Such is a legitimate handling\r\nof the Word. For instance, David was a true son of God and trusted Him. He thus\r\ncould claim the promises of protection and the like. The believer stands in a\r\nrelation to God similar to that in which David did. He, however, is brought\r\ncloser to God than was David, but in general the relationship is similar;\r\ntherefore the believer today can take the principles set forth in these\r\nindividualistic psalms and can apply them to his own case. In doing this he is\r\nlegitimately using the Scriptures.<br>\r\n<br>\r\nAGAIN, let us look at the Book of Job. One must study the situation presented\r\nin this book in order to interpret it properly. After the introduction, which\r\nconsists of chapters 1 and 2, we enter into the speeches that were made by Job\r\nand his would-be comforters; These are found in chapters 3-37. As one studies\r\nthese carefully, one sees that all of these men made incorrect statements. Some\r\nof them, however, are absolutely contrary to fact. Job's friends did not\r\nunderstand the great fundamental principles of the truth as a rule. He,\r\nhowever, did understand them more nearly correctly than they, and yet he at\r\ntimes approached the point of blasphemy against God. That Job's friends did\r\nmisunderstand and did misrepresent God is clear from the statement of the\r\nAlmighty when He appeared upon the scene: &quot;Who is this that darkeneth\r\ncounsel by words without knowledge?&quot; (Job 38:2). God\u2019scharging these men\r\nwith darkening counsel without knowledge shows that they were not inspired in\r\ntheir utterances. Many of the things which they said were correct, but many\r\nwere incorrect, and some positively wrong. Since Job, along with his friends,\r\ndid make mistakes in their statements, we conclude that those chapters which\r\nthus present their speeches were not originally inspired. But let me hasten to\r\nemphasize the fact that the writer of the Book of Job was infallibly inspired\r\nand has given us a faithful account of what was said and done by these actors\r\nin this great drama. There is a difference between the inspiration of the\r\nsacred writer and the lack of inspiration on the part of the original speakers\r\nand actors. I might compare the infallibility of the Spirit by which the writer\r\nof the book was guided with this Ediphone into which I am now speaking. As I\r\ntalk, this machine records faithfully everything that I say. Thus it gives an\r\nexact record of what I speak. If I chose, I could make false statements and\r\neven contradictions. This machine would record the contradictions and the false\r\nstatements that I make just as accurately as it will the correct ones. Thus we\r\nconclude that the entire Book of Job was infallibly inspired by the Spirit of\r\nGod who told us exactly what was said and done on this occasion. But it is a\r\nmistake to quote any of the utterances of Job and his friends and present them\r\nas God's infallible revelation to man\u2014because they are not. It is simply the\r\ninspired record of what men said and did, often in the heat of controversy. But\r\nthe prologue, chapters 1 and 2, and the sequel to the story, chapters 38-42,\r\nare revelations that the sacred writer made to us as he spoke infallibly by the\r\nSpirit. A person may therefore quote anything in chapters 1, 2 and 38-42 as the\r\ninspired revelation of God. But he dare not lift the material found in chapters\r\n3-37 to the level of a revelation from God.<br>\r\n<br>\r\nThus in our study of the Scriptures we must learn who is the speaker, to whom\r\nhe speaks, under what conditions, at what time, and for what purpose. The Book\r\nof Job illustrates the importance of this rule. <br>\r\n<br>\r\nWHAT has been said about Job is correct also with reference to the Book of\r\nEcclesiastes. Throughout the book the Wise Man tells us how he thought that he\r\ncould find pleasure and amusement in this thing and that thing. In other words,\r\nhe gives his spiritual biography. Some of the things that he said and thought\r\nwere correct whereas others were not. Finally, the Holy Spirit guided him\r\ninfallibly to write this spiritual biography, which he concluded with this\r\ndivine revelation:<br>\r\n<br>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<i>This is<\/i> the end of the matter; all hath been heard: Fear God, and keep\r\nhis commandments; for this is the whole <i>duty<\/i> of man. 14 For God will\r\nbring every work into judgment, with every hidden thing, whether it be good, or\r\nwhether it be evil (Eccl. 12:13,14).<br>\r\n<br>\r\nLET us now come to the New Testament. We see the four records of the one Gospel\r\nin the form of the Books of Matthew, Mark, Luke, and John. Tradition tells us\r\nthat Matthew wrote his record of the Gospel for the Jews, that Mark wrote for\r\nthe Romans, and that Luke wrote for the Greeks. The historical facts seem to\r\nsupport this tradition. John wrote to convince unbelievers and to combat\r\ncertain heresies and false systems of philosophy that were disquieting to the\r\nearly disciples.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Because Matthew was written primarily for the edification of the\r\nJewish people, some excellent brethren conclude that that record of the Gospel\r\nis not for Christians today. Thus everything that is said in it is applied to\r\nthe Jews. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Sermon on the Mount is said to be for the Jews and not for\r\nChristians. Following the same course of logic, we would say that, since Mark\r\nwas written primarily for the Romans, it has no message for us today. Following\r\nthe same rule, we would come to a similar conclusion with reference to Luke. We\r\ncould not avoid coming to a like decision with reference to John. Upon this\r\nprinciple, then, we are robbed entirely of the four records of the Gospel. The\r\nActs of the Apostles was written to Theophilus and is historical. Some have\r\nconcluded, therefore, that it is not for believers today. Some brethren see\r\nthat the Epistle to the Romans was written to the church at Rome. If we follow\r\nthis principle to its logical conclusion, then we would say that the Book of\r\nRomans has no message for us. What is said with reference to this Epistle might\r\ncorrectly be said with reference to all the New Testament Epistles to the\r\nchurches. The pastoral Epistles were written to two young preachers, Timothy\r\nand Titus. Hebrews was written to the Jewish nation and constituted &quot;God's\r\nfinal call to Israel of the first century to accept Christ as Messiah.&quot; If\r\nwe follow this principle we shall say that it has no message for us today,\r\nsince it was to the Jews of the first century. We can apply the same principle\r\nto the general Epistles and likewise to the Book of Revelation. By blindly following\r\nthis principle and by ignoring many facts we can rob ourselves of the precious\r\nmessage of the New Testament.<br>\r\n<br>\r\nThere are certain ones who do follow out this principle to its logical\r\nconclusion, but they make an exception of the Epistles to the Ephesians, Philippians,\r\nand Colossians\u2014even though these Epistles were written to specific churches.\r\nThey claim these &quot;prison Epistles&quot; upon the basis that they speak of\r\nthe body of believers as the body of Christ and declare that there was a\r\nchange\u2014a radical change\u2014at the end of the Acts of the Apostles (chapter 28).\r\nThe church from Pentecost until then was Jewish and is the bride of Christ. But\r\nbelievers from 63 A.D. and onward until the rapture (for Acts of the Apostles\r\nbrings the history of the church to 63 A.D., to the end of Paul's second year\r\nof imprisonment in Rome) constitute the body of Christ and are separate from\r\nthe bride. Those, however, who accept Christ after the rapture of the body of\r\nChrist and during the Tribulation, will complete the bride of Christ (generally\r\nspeaking this is the position to which a number of excellent brethren have been\r\nled in their rigidly adopting the principle under discussion while ignoring\r\nother plain, evident facts).<br>\r\nLet us look at the facts more particularly. There is but one gospel. The New\r\nTestament knows of but one gospel. Paul pronounced an anathema upon anyone who\r\npreached any other gospel than that which he preached (Gal. 1:8,9). This one\r\ngospel is called &quot;an eternal gospel&quot; in Revelation 14:6 (margin,\r\nR.V.). When Paul was giving the plain simple truths concerning Christ's dying\r\nfor our sins, being buried, being raised for our justification, and offering\r\nsalvation to all who accept it, he was speaking a plain simple gospel\r\nmessage\u2014&quot;the gospel of the grace of God&quot; (Acts 20:24). Paul, who\r\npreached the plain simple gospel and thus led men to a saving knowledge of the\r\ntruth, likewise went about &quot;preaching the kingdom&quot; (Acts 20:25). In\r\nthe last two verses of Acts Luke tells us that Paul remained in his own hired\r\ndwelling and received all that went in unto him, &quot;preaching the kingdom of\r\nGod, and teaching the things concerning Christ with all boldness, none\r\nforbidding him.&quot; Thus the Apostle Paul preached the good news concerning\r\nsalvation through Christ and the good news concerning the kingdom of God. So\r\ndoes every true gospel preacher. This full gospel message is to be preached,\r\naccording to Matthew 28:19,20, to the end of this Dispensation of Grace, by the\r\nchurch. After the church is gone and there arise a hundred and forty-four thousand\r\nJewish servants of God (Rev., chap. 7) they will go about preaching &quot;the\r\ngospel of the kingdom&quot; for a testimony unto all the nations and then the\r\nend of the age will come (Matt. 24:14). In their preaching this gospel of the\r\nkingdom they will be proclaiming the same message that the Apostle Paul did\r\nwhen he preached the good news concerning Christ and the kingdom of God.<br>\r\n<br>\r\nIf there is but one gospel, how, for instance, are we to understand the Book of\r\nMatthew? Matthew wrote by inspiration a record of the life and the sayings of Christ\r\nHe was led by the Spirit to present the message of the gospel in such a way as\r\nto appeal to his Jewish brethren and in such a manner that they could\r\nunderstand it. His approach was logically from the standpoint of the Old Testament.\r\nHe therefore emphasized the fact that the Old Testament predictions concerning\r\nthe Messiah were fulfilled in Christ. Matthew's record of the one gospel is\r\nJewish only in this one particular: the Apostle was led by the Spirit of God to\r\nput the message in such a way that the Jew could understand what Christ said\r\nand did.<br>\r\n<br>\r\nMark, we are told, wrote for the Romans. By the Spirit of God he understood the\r\nproper approach toward the Romans. He therefore was inspired to give an account\r\nof the life and teachings of our God and to present them in such a way as to\r\nappeal to the Roman mind. This Gospel is for the Romans only in one particular,\r\nnamely that it was put in such a way as to appeal to them. But it is a record\r\nof the one gospel of God's grace and loving-kindness.<br>\r\n<br>\r\nThe Gospel written by Luke was sent primarily for the Greeks who loved beauty\r\nand elegance of expression. Luke, the beloved physician, was inspired by the\r\nSpirit to put the record of the one gospel in such a way as to appeal to the\r\nGreek mind. <br>\r\n<br>\r\nJohn, on the other hand, was led by the Spirit to select the proper material\r\nfrom the life of Christ and to put it in such a way as to appeal to the honest\r\ndoubter. John presented in his record the one message of the gospel. His record\r\ntherefore is for the doubters only in that it was presented in such a manner as\r\nto appeal to the honest skeptics.<br>\r\nI MIGHT illustrate the situation which is presented by the four records of the\r\nGospel by calling attention to Sunday School literature. A certain section of scripture\r\nor a certain subject is selected for the study on a given God's Day. Writers\r\nwho understand psychology and who especially understand the proper approach to\r\nchildren of different ages are selected by the Sunday School boards of the\r\nvarious churches to write the proper type of literature for those who are in\r\nthe following departments: Beginners, Primary, Junior, Intermediate, and\r\nSenior. Some have other divisions, but these are the principal ones. The\r\nmessage that is in the literature for the Beginners is the same as that which\r\nis in the quarterlies for the Seniors, but of course it is put in the simplest\r\nmanner in order that those in that department may get the message to the best\r\nof their ability. What is said of the Beginners is true also of those in the\r\nPrimary, those in the Junior, those in the Intermediate, and those in the\r\nSenior departments. The way of giving the message and the approach to the\r\nsubject are different in the case of each of the classes of the different\r\ndepartments, but the message is the same. In the Apostolic Age there were four\r\ntypes of people with their varying backgrounds and outlooks upon life. Matthew,\r\nled by the Spirit of God, presented the one Gospel\u2014which is for the entire\r\nworld\u2014in such a way that the Jews could get it. But that which is in his record\r\nis not a special message for the Jews, and the Jews only.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>What is in Mark is not simply God's particular message for the\r\nRomans, exclusive of all other people. The same is true with reference to Luke\r\nand John. As we read these four records of the one Gospel, we must be careful\r\nto see who is talking and to whom his speech is directed and under what\r\nconditions the statements presented were made. Frequently the time when a\r\nstatement was made has bearing upon its proper interpretation; because some\r\nstatements presuppose certain conditions. The Apostle Paul recognized that\r\nthere was but one Gospel and that the words of the Christ have been preserved\r\nfor His people. Thus he said to Timothy, &quot;If any man teacheth a different\r\ndoctrine, and consented not to sound words, <i>even<\/i> the words of our\r\nChrist, and to the doctrine which is according to godliness, he is puffed up\r\n...&quot; (I Tim. 6:3). The words of our God are found in all four records of\r\nthe Gospel, and they have been preserved for us, for our edification and up\r\nbuilding.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The Acts of the Apostles, though written at first to Theophilus,\r\nis for our edification and enlightenment. In it there are various speakers. The\r\nsermons that were preached are of inestimable value to us today.<br>\r\n<br>\r\nThough the Roman Epistle was directed and sent to the church in the world\r\nmetropolis at that time, it is a general treatise on the gospel. It sets forth\r\nthe great fundamental doctrines of the gospel of Christ and is for everyone who\r\nsustains the same relationship to God that the Roman Christians did. The\r\nletters to the church at Corinth were sent primarily to the body of believers\r\nin that city. And yet in the first verse of the first Epistle Paul says that\r\nthe letter is for everyone, regardless of where he is or where he lives, just\r\nso he believes in God. Thus those letters are of universal application to those\r\nwho sustain the same relationship to Christ and God as did those Corinthians.\r\nWhat is said of these letters and the Roman Epistle may be correctly said of all\r\nthe other Epistles to churches found in the New Testament. Each of the\r\ntwenty-seven books found in the New Testament is an integral part of a whole.\r\nEach part has its special function in revealing the mind and will of God to us\r\ntoday. What Paul said in regard to the Old Testament is correct with reference\r\nto the New also.<br>\r\n<br>\r\nEvery scripture inspired of God <i>is<\/i> also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work (II Tim.\r\n3:16, 17).<br>\r\n<br>\r\nThe knowledge of certain rules of interpretation and the observance of these\r\nrules when studying the Scriptures is very important and helpful in arriving at\r\na clear understanding of God\u2019s Word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE SECOND STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE LAST INSTALLMENT of this series we studied what I designated as\r\n&quot;The First Rule of Interpreting the Scriptures.&quot; In our examination\r\nof this first step we saw that a person must understand who the author of a\r\nwriting is, the time of his writing, the occasion of his doing so, the specific\r\npurpose for which he wrote, and the times in which he and the people addressed\r\nlived. When anyone has this data, he can, as a rule, interpret more accurately\r\nwhat is said. He can catch the drift of the thought and can see the connection\r\nbetween statements more clearly than otherwise.<br>\r\n<br>\r\nThe next rule for the interpretation of language as it pertains to the\r\nScriptures may be stated thus: <b>The second step in interpreting the Scriptures\r\nis to discover the facts and the truths presented in a given passage and to\r\nnote the exact wording of the text.<\/b> Having gleaned all that we can from the\r\ndata in hand regarding the author and the recipients of a communication, the\r\ntimes and the seasons, and the occasion of such a communication, a person is in\r\na position to apply the second rule or step of interpretation in his effort to\r\nget at the message which the author intended to convey.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>I. Analysis Of The\r\nRule \u2014The Collection And Classification <br>\r\nOf The Facts And Truths. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>We are part of all we\r\nmeet. Life is a chain of causation. All consequences have antecedents. In view\r\nof these axiomatic truths one must collect the facts of any given text and\r\nclassify them properly, relating each of them to those with which it is\r\nassociated\u2014if there be any connection.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>A. Collection of\r\nFacts and Truths of a Given Text<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>It is necessary for\r\nus to note carefully every statement that is made and every fact that is\r\nstated, regardless of whether or not it is an historical fact or a scientific\r\ntruth or principle. <br>\r\n<br>\r\nWe are living in a practical world. The visionary has great difficulty in such\r\na workaday atmosphere as that in which we live. A person must keep his feet on\r\nthe ground even while he is attempting to reason out a thing or to theorize\r\nregarding any matter. Facts are facts\u2014things that have actually taken place.\r\nFacts always overthrow theories that are not in harmony with truth. Whenever,\r\ntherefore, there is a conflict between theories and facts, we must throw the theories\r\ninto the discard and hold to the facts.<br>\r\n<br>\r\nThere are great and fundamental principles or truths in every sphere of man's\r\nactivity. The physical world is controlled by laws which have been imposed upon\r\nit by the all-wise Creator. In the realm of mind there are likewise principles\r\nwhich are just as unbreakable, and which are as unvarying as any of the laws of\r\nthe material realm. In the field of ethics and religion there are also truths\r\nand principles. These are likewise inflexible. They can never be set aside with\r\nimpunity. In the same manner there are principles and truths that are operating\r\nin the spiritual realm. These are likewise unchangeable and unvarying.<br>\r\n<br>\r\nIn view of the facts just stated, whenever a person is reading the Scriptures,\r\nhe should endeavor to glean every fact and to note every principle that is set\r\nforth in a given passage. In other words, let me say that words are symbols of\r\nideas. Every word and every group of words set forth a definite, specific\r\nmeaning. This statement is especially true with reference to the Scriptures,\r\nwhich are the profoundest writings and which are more than the writings of\r\nuninspired men. God has preserved this information for us. We should therefore\r\nendeavor to discover the facts that are stated and to take note of the\r\nprinciples and truths set forth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>B.    The\r\nClassification of Facts and Truths of a Given Text<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nThe classification of the facts and truths which are presented by any text of\r\nScripture is of the utmost importance. A sentence consists of various parts of\r\nspeech. In some of the more involved sentences every part of speech is used. In\r\nmany of them the same part occurs over and over again. In a well-written\r\nparagraph each sentence is properly related to the general thought which is\r\nbeing set forth in such a section of a document. As we analyze a sentence or a\r\nparagraph, it is most important that we notice the time element, if any be\r\ngiven. We must take note of the type of sentence used: whether it is a\r\ndeclaration, an interrogation, or a command. It is likewise imperative that the\r\nreader note the subject of the sentence or the theme of the paragraph or\r\ncomposition. Is the subject of the sentence acting or is it being acted upon?\r\nWhat motive, if any, may be discovered prompting the act? Is anyone affected by\r\nwhat is said or done? The facts that are discovered must be related and\r\nclassified\u2014those that pertain to the physical phenomena as well as those that\r\nare operative in the sphere of psychology or the spiritual realm.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>C.    Noting the\r\nExact Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIn anyone's speaking of the collection and classification of facts and truths,\r\nit is necessary for him to refer to the analysis of the sentence, looking at\r\nthe various parts of speech employed and the relation of one to another. A\r\nlittle further caution is necessary: A person must look at the <i>exact words<\/i>\r\nthat are used. If possible, he should know the original meaning of the words in\r\nEnglish. There is a fundamental thought that is enshrined in every word. Usage,\r\nhowever, frequently modifies terms and adds additional ideas. In this\r\nconnection let me say that it is most important to notice the small words. They\r\nare frequently of as great importance as the larger ones. Sometimes, on account\r\nof the fact that prepositions are small, short words, we ignore them. But they\r\nindicate the exact relation between words. Conjunctions are no less important.\r\nCertain particles lend shade and color to thought. This is especially true in\r\nthe Greek. A person must therefore note accurately the exact wording of a\r\npassage, if he is to formulate a correct, definite, specific idea of any given\r\ntext.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   The Application\r\nOf This Rule<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nHaying analyzed the principle involved in the rule which we are studying, let\r\nus now apply it to certain passages of Scripture, taken from different sections\r\nof the Word. As the first example let us notice Genesis 1:1,2:<br>\r\n<br>\r\nIn the beginning God created the heavens and the earth. And the earth was waste\r\nand void; and darkness was upon the face of the deep: and the Spirit of God\r\nmoved upon the face of the waters.<br>\r\n<br>\r\nAccording to the second law of interpretation we are to discover the facts and\r\nprinciples, if any, involved in this statement. In verse 1, which is one of the\r\nprofoundest utterances in the entire Word of God, we learn a number of facts. The\r\nphrase, in the beginning, is adverbial and refers to that part of eternity\r\nwhich antedated time. Time began with the creation of the universe. Thus the\r\nbeginning which is spoken of here is that part of eternity which antedated the\r\ncreation. Back in that part of eternity God existed. He is the Eternal, the\r\nEverlasting God. He is the Uncaused Cause of all things. He is the one who\r\nsupports the material universe and is carrying it forward to a grand\r\nconsummation. He is the one in whom we live, move, and have our continual\r\nbeing. Volumes could be written concerning the Almighty.<br>\r\n<br>\r\nIn this verse we are told that this omnipotent, self-existent Being whom we\r\nknow as God put forth the act of creation. An examination of this word\r\ndiscloses the fact that it means to bring into being that which had no prior\r\nform or substance before His performing this act. A study of the Scriptures\r\nshows that no one is capable of putting forth this act except the omniscient,\r\nomnipotent God.<br>\r\n<br>\r\nThat which the Almighty created, according to the verse which we are\r\nconsidering, was &quot;the heavens and the earth.&quot; &quot;Heavens&quot;\r\nincludes all the celestial bodies throughout the vast extent of space. Modern\r\nastronomical instruments are bringing within the range of man's vision fields\r\nof space never dreamed of before our day and time. When larger and more\r\nefficient instruments are made and new methods of investigation are discovered\r\nour ideas of the universe will be enlarged and our conception of the\r\nomnipotence of God greatly enriched. While we are interested in the heavens and\r\nthe celestial bodies, we are greatly absorbed in this earth upon which we are\r\nliving. Thus in this one verse, which in the Hebrew has only seven words, we\r\nare given the profound, majestic statement concerning the beginning of physical\r\nphenomena, the sphere of the spirit world. This verse combats and refutes\r\npolytheism, pantheism, materialism, and idealism. In fact, it overthrows all\r\nthe modern false philosophical conceptions concerning the origin of the\r\nuniverse and gives us the most rational, logical account of it.<br>\r\n<br>\r\nIn the second verse our attention is focused upon this earth. We are told that\r\nit was &quot;waste and void.&quot; When we read this statement and recall\r\nIsaiah 45:18, which tells us that &quot;God ... formed the earth ... and\r\ncreated it not a waste,&quot; we come to the conclusion that evidently, since\r\nGod's works are perfect, the earth was wrecked after its being created. Thus an\r\naccurate rendering of the Hebrew of Genesis 1:2 would be: But the earth became\r\na desolation and a waste. We are also told that darkness was upon the face of\r\nthe deep. The implication of this statement is that there was light here first,\r\nbut that after the catastrophe, darkness enveloped the earth.<br>\r\n<br>\r\nSome time after\u2014we know not how long or how short the period was\u2014the Spirit of\r\nGod moved or brooded upon the face of the waters. Why He did this we are not\r\ntold in this connection. As to who is meant by the Spirit of God we are not\r\ntold here. When, however, we read this statement in the light that is thrown\r\nupon it from other related passages, we know that the one called &quot;the\r\nSpirit of God&quot; is none other than the third person at the Holy Trinity,\r\nthe Holy Spirit.<br>\r\n<br>\r\nThus in our applying the second rule of interpretation to this passage, we\r\nanalyze the two sentences constituting these two verses. We look at the various\r\nphrases, nouns, verbs, prepositions, and adjectives. We likewise take note of\r\nthe meaning of these words. We determine the exact and accurate signification\r\nof each term. By our doing this, we discover the facts and truth that are set\r\nforth and thus get a definite, specific idea of the truth that is conveyed.<br>\r\n<br>\r\nIn the application to these verses of the principle under consideration, I have\r\nbeen able only in the briefest manner to refer to the great facts and truths\r\nthat are set forth in these marvelous statements. A large volume could be\r\ndevoted to the discussion of this passage. But my analysis will suffice to show\r\nthe importance of noting what is said in a given text. Thus, when we read any\r\npassage, let us first ask ourselves this question: What does the text actually\r\nsay? Then let us set to work to discover its meaning.<br>\r\n<br>\r\nIT IS now in order for us to turn to a different type of statement to be found\r\nin the Scriptures. Genesis 1:1,2 is historical. Let us look at a prophetic\r\nutterance:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Why do the nations rage and the peoples\r\nmeditate a vain thing?<br>\r\nThe kings of the earth set themselves,<br>\r\nAnd the rulers take counsel together,<br>\r\nAgainst Jehovah, and against his anointed, saying,<br>\r\nLet us break their bonds asunder, <br>\r\nAnd cast away their cords from us (Ps. 2:1-3).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>By paying careful\r\nattention to what is said in this passage, we understand that the psalmist, by\r\nthe Spirit of God, saw a forthcoming international, atheistic, anti-Semitic,\r\nanti-Christian, politico-religious convention. The marginal reading of the\r\nfirst question, which is literal, is this: &quot;Why do the nations\r\ntumultuously assemble?&quot; Evidently the nations are assembling in a\r\ntumultuous gathering. Is this statement to be taken literally? We know that it\r\nis physically impossible for the two-billions of peoples of the world to gather\r\ntogether in any one assemblage. But, according to verse 2, the delegates to\r\nthis convention are the kings and the rulers of the earth. This second verse\r\nenables us to understand the meaning of the first one. The purpose of this\r\ngathering is to meditate what the psalmist calls &quot;a vain\r\nthing&quot;\u2014something that will fail utterly. When we recognize that this is a\r\nprediction of a convention to which kings and rulers of the world are the delegates,\r\nwe see that it is a prediction of an international gathering. That it is an\r\natheistic convention is evident from the fact that it is &quot;Against\r\nJehovah.&quot; That it is anti-Semitic is seen from the further fact that it is\r\nagainst Jehovah, the God who revealed Himself to Israel, and who throughout the\r\nOld Testament speaks of Himself as &quot;the God of Israel.&quot; That it is\r\nanti-Christian is also seen from the fact that it is against God's\r\n&quot;anointed,&quot; His Messiah.<br>\r\n<br>\r\nAfter much debate the following resolution will be put before the house for a\r\nvote: &quot;Let us [the convention] break their [Jehovah and His Messiah's]\r\nbonds asunder, And cast their cords from us.&quot; The words of these verses,\r\nif they mean anything at all, mean just what is indicated above. They mean\r\nnothing more, nothing less. Of course each idea could be enlarged upon and the\r\npicture could be brought out in bold relief; but these are the fundamental\r\nthoughts of the passage.<br>\r\n<br>\r\nHas such an international gathering ever been called to do away with the\r\nreligion of God and Christ? Everyone who knows anything about history would\r\nanswer in the negative. This prediction has never been fulfilled.<br>\r\n<br>\r\nBut someone calls my attention to the fact that these verses are quoted in Acts\r\n4:25,26 and are applied to the action that was taken by Pilate, Herod, and the\r\nJewish Sanhedrin against Christ. But this was no convention. There were two\r\npetty Roman officials who were working in connection with the Jewish Sanhedrin\r\nagainst Christ. In no sense did they put forward the resolution, &quot;Let us\r\nbreak their bonds asunder, And cast their cords from us,&quot; and vote upon\r\nit. Since the action of these enemies of Christ did not fill out the picture of\r\nthe original passage, we may be certain that that to which it is applied in the\r\nNew Testament was simply a partial, limited, incomplete fulfillment of this\r\nprophecy. Moreover, we may be certain that it will yet be fulfilled\r\nliterally\u2014accordingly as it is written. We are therefore driven to the\r\nconclusion that this passage is a prophecy of the &quot;forthcoming international,\r\natheistic, anti-Semitic, anti-Christian, politico-religious convention.&quot;<br>\r\n<br>\r\nWe have discovered the facts that are stated in Psalm 2:1-3, have classified\r\nthem, and have given special notice to the exact wording. We have not of course\r\ngone into an extensive study of this passage\u2014which thing is not possible on\r\naccount of limited space. (In my volume, <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page27d.html\" target=\"_blank\"><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>Messiah:\r\nHis First Coming Scheduled<\/span><\/i><\/a><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>, I discuss Psalm 2 more at length.)<br>\r\n<br>\r\nLet us now look at John 1:1,2: &quot;In the beginning was the Word, and the\r\nWord was with God, and the Word was God. The same was in the beginning with\r\nGod.&quot;<br>\r\n<br>\r\nThe phrase introducing verse 1, &quot;In the beginning,&quot; instantly reminds\r\none of Genesis 1:1. When we read verses 3 and 4 of John, chapter 1, and compare\r\nthe statement given in these four verses with Genesis 1:1, we are convinced\r\nthat this phrase has the same signification in both passages, namely, that it\r\nrefers to that portion of eternity which antedated time.<br>\r\n<br>\r\nThe next thing for us to note is the copula, <i>was<\/i>. The word standing in\r\nthe Greek text indicates continuity in the past; and in this context,\r\ncontinuity in the past without any limits.<br>\r\n<br>\r\nThe subject of this sentence is &quot;the Word.&quot; The peculiar use of this\r\nterm shows that it is employed with an unusual signification. When we study the\r\nvarious related passages, we see that it refers to one of the Holy Trinity,\r\nwhom we know from other passages as the Son, second person of the triune\r\nGodhead. That this interpretation is correct is seen from the rest of this\r\nverse\u2014&quot;and the Word was with God, and the Word was God.&quot; The\r\npreposition translated &quot;with&quot; indicates personal relationship. This\r\none was in personal relationship, in fellowship with God; but He was not an\r\nangel, nor a cherub or seraph; but He was divine\u2014as is indicated by the last of\r\nthe sentence.<br>\r\n<br>\r\nIn order to forestall any false, erroneous positions and to insure the correct\r\nidea, the Apostle in verse 2 stated that &quot;The same was in the beginning\r\nwith God.&quot; He was in fellowship and communion with God from all eternity.\r\nWe could take up each word, examine it microscopically, and could, by turning\r\nto parallel passages, bring out the various shades of thought here presented.\r\nBut these are sufficient to illustrate the importance of one's discovering the\r\nfacts and the truths that are stated in any passage and of noting exactly what\r\nis said. In other words, these examples are sufficient to emphasize the\r\nimportance of the second rule or step in interpreting the Scriptures.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE GOLDEN RULE OF\r\nINTERPRETATION\u2014<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>THE THIRD STEP IN\r\nINTERPRETING THE SCRIPTURES<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'><br>\r\nIN THE DISCUSSION of the first step in interpreting the Scriptures, we saw that\r\nit is most important for the biblical reader to understand who the human author\r\nwas, the one addressed, the times in which the writer lived, the occasion of\r\nhis writing, and all facts that may be gathered in order to have the proper\r\napproach to any one passage of Scripture. In the discussion of the second step\r\nof interpreting the Scriptures, we also saw that one must gather the facts that\r\nare stated in any given passage and must note the exact language that is\r\nemployed. When one has therefore followed these instructions to the best of his\r\nability, he must observe what is properly called the golden rule of\r\ninterpretation which is as follows:<br>\r\n<br>\r\n<b>When the plain sense of Scripture makes common sense, seek no other sense;\r\ntherefore, take every word, at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<\/b><br>\r\nThe sum and substance of this most important rule is that one should take every\r\nstatement of the Scriptures at its plain face value, unless there are\r\nindications that a figurative or metaphorical meaning was intended by the\r\noriginal writer. In other words, one is to take the Scriptures as they are\r\nwritten and is not to attempt to read into the Sacred Writings his own ideas or\r\nthe thoughts of men. Since this golden rule of interpretation is such a very\r\nimportant one, it becomes necessary for us to look at it more minutely.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>I.     The Plain,\r\nLiteral Meaning Of The Scriptures<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The first part of\r\nthis rule urges us to take every word at its primary, ordinary, usual, literal\r\nmeaning\u2014unless there is positive evidence pointing beyond this plain face\r\nmeaning. Our words today have a history behind them. Originally, when words are\r\ncoined, they represent a fundamental primary idea. Throughout the period of its\r\nbeing used, each word has taken on new shades of ideas, all of which as a rule\r\nare related to the fundamental original conception. Usually the inherent idea\r\nof a word still clings to it. There are of course exceptions to this general\r\ntrend of the development of words. Certain terms have changed their meaning so\r\nvery radically that they connote the exact opposite now from what they did\r\noriginally. As an example of this, we may note the word <i>let.<\/i> In the time\r\nthe King James Version was translated, it meant to <i>hinder.<\/i> Today it\r\nmeans exactly the opposite\u2014to permit, to allow. But this is a rather strange\r\nand extreme example of a word which changes its meaning entirely.<br>\r\n<br>\r\nAccording to our rule we are to take the primary, ordinary, usual, literal\r\nmeaning. The adjective <i>primary<\/i> emphasizes the original, inherent idea in\r\nthe term. <i>Ordinary<\/i> and <i>usual<\/i> are practically synonyms, especially\r\nin this definition, &quot;usual&quot; being employed for the sake of emphasis.\r\nThe word <i>literal<\/i> is used to emphasize the thought that every word must\r\nbe taken as referring to the actual thought of the time when it used. Literal,\r\ntherefore, is opposed to figurative or symbolic.<br>\r\n<br>\r\nThis part of the rule must be observed strictly; otherwise the interpreter\r\nwill, in many instances, miss the meaning of the sacred writer. As an\r\nillustration of the importance of this part of our rule I wish to call\r\nattention to the statement found in Jonah 2:2,3: &quot;And he said, I called by\r\nreason of mine affliction unto Jehovah, And he answered me; Out of the belly of\r\nSheol cried I, <i>And<\/i> thou heardest my voice. For thou didst cast me into\r\nthe depth, in the heart of the seas. And the flood was round about me; All thy\r\nwaves and thy billows passed over me.&quot; The Prophet, in explaining how it\r\nwas that he had been to Sheol, stated that he had been cast into the depth,\r\nthat the flood had been round about him, and that the waves and billows had\r\nbeen passing over him. If we observe this part of our rules, we are to take the\r\nwords, depth, flood, waves, and billows, literally as referring to water\u2014unless\r\nthere are indications showing that he did not use these terms literally. When\r\nwe read chapter 1 we see that Jonah was thrown overboard and landed in the\r\nwater\u2014the literal sea. He was there in the depths. The flood was round about\r\nhim; and the waves and billows were passing over him. To interpret Jonah 2:3\r\nfiguratively is to miss the meaning entirely. The presumption is that every\r\nword is to be taken at its primary, ordinary, usual, literal meaning unless\r\nthere are facts that indicate a departure from the face meaning. Some have\r\nignored this important element of the rule and have insisted that it is used\r\nfiguratively. In support of this contention those espousing this position have\r\ncalled attention to Psalm 69:2: <br>\r\n<br>\r\nI sink in deep mire, where there is no standing:<br>\r\nI am come into deep waters, where the floods overflow me.<br>\r\n<br>\r\nThey triumphantly point to the fact that there are no waters in this passage,\r\nalthough David did use the words, waters and floods. They are correct in saying\r\nthat there are no waters or floods in Psalm 69. How do we know that? The facts\r\nof the context point positively in the direction that these words are used\r\nfiguratively. To read waters into this passage would be to do violence to the\r\nScriptures and to inject into them a meaning that they do not have. On the\r\nother hand, to close one's eyes to the literal sea into which Jonah was thrown\r\nwhen he was cast from the ship is to do violence to the Book of Jonah. The\r\nauthor says that he was thrown out into the water and records the prophet's\r\nprayer while he was bobbing up and down in the water before he sank. Thus he\r\nspoke literally when he said that the flood was round about him and that the\r\nwaves and the billows were passing over his head.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.   Seek Figurative\r\nMeaning Only When Facts Demand <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>Such An\r\nInterpretation<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Though this point has\r\nbeen partially covered in discussing Jonah 2:3, it is such a vital element of\r\nour rule, I feel that I should emphasize it at this point. Possibly a violation\r\nor two of this principle will help to show emphatically why it is so very important.\r\nThere are those of the rationalistic persuasion who do not believe that there\r\never was such a man as Abraham, the patriarch of whom we read in Genesis. If\r\none should read <i>Legends of Genesis<\/i> by Gunkel, he would see how the\r\nrationalists break the force of the Scriptures arbitrarily and make them to\r\nmean something entirely different from what they say. They tell us that there\r\nwas no such man as Abraham, the great progenitor of the Hebrew race. Having\r\nthus deprived us of this historical character, they proceed to explain to us\r\nhow it is that the name of Abram, or Abraham, as it was later called, appears\r\non the sacred page. According to the rationalistic theory the Jews, as they\r\ncame in contact with other nations of antiquity, wanted to objectify their history\r\nas the nations did. They did this by inventing some great illustrious hero from\r\nwhom they were descended. Instead of Israel's having descended from Abram, a\r\nresident of the Ur of Chaldea, they were simply the descendants of various\r\nnomadic tribes that wandered around in the Arabian Desert until they finally\r\ncrossed over the border into the fertile crescent, into Palestine. The\r\nso-called historians of the eighth and ninth centuries B.C. drew upon their\r\nimaginations, created the characters, Abraham, Isaac, Jacob, and Joseph, and\r\nthus manufactured the history which we read in the Pentateuch and in the\r\nearlier historical portions of the Scriptures. It is hard for us who are in the\r\nhabit of believing that the Bible is the very Word of God to see how men\u2014brilliant,\r\nscholarly men\u2014can deal with history and facts in such a fast and loose manner.\r\nBut such is the logical outcome of the violation of this phase of the golden\r\nrule of interpretation.<br>\r\n<br>\r\nIN THIS connection I wish to call attention to what one of my old professors in\r\nthe University of Chicago said in lecturing on Genesis. During his lecture (as\r\nI sat as a student in the class) he said that most scholars denied the\r\nhistoricity of the Hebrew patriarchs, and that he had taken the same position\r\nwith reference to all of them at one time; however, he had changed his mind in\r\nregard to Abraham. The thing that caused him to revise his opinion regarding\r\nthe Father of the Faithful was that a clay tablet had been discovered upon\r\nwhich the name Abram appeared. This man rented a wagon to another person in\r\norder that he might make a journey from Chaldea to the land of Ammuru, the\r\nwestland. Think of it! A brilliant scholarly man denied the existence of\r\nAbraham, notwithstanding all that the Bible says about him. But that which\r\ncaused him to change his opinion was a clay tablet on which the contract for\r\nrenting a wagon was recorded. This account caused the learned professor to\r\nchange his mind and to believe in the historicity of Abraham.<br>\r\n<br>\r\nIf a person can take a plain passage of Scripture, close his eyes to its real\r\nmeaning, and read into it a figurative or symbolic meaning, he will be forced\r\nto do the same thing with related passages\u2014if he is logical. In doing this, he\r\nis forced to reconstruct large sections of the Scripture and to impose upon\r\nthem a meaning foreign to that of the original writer. When one has once\r\nadopted this method, one has no place to stop\u2014short of a denial of the records\r\nand of forcing a meaning upon the Word of God contrary to all facts and reason.\r\nAs we have seen above, the rationalistic critics have simply carried this\r\nspiritualizing process to its inevitable conclusion. Modernism and rationalism\r\nare the logical outgrowth of forcing a figurative meaning upon a passage that\r\nis clearly literal. In the light of these facts we can see how very important\r\nit is for us to apply the golden rule of interpretation rigidly to every\r\npassage in the Word of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;text-indent:-.5in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>III.  Studying\r\nObscure Passages In The Light Of Related Texts <br>\r\nAnd Axiomatic And Fundamental Truths.<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Frequently one comes\r\nacross a statement which is made with little detail. It is therefore difficult\r\nto study it simply in the light of its context. Whenever we come to such a\r\npassage as this, it becomes necessary for us to lay such a text beside a\r\nrelated one about which there can be no doubt, and concerning which there are\r\nfull details. But we must be absolutely certain that the passage from which we\r\nhope to get light on the obscure one is dealing with the same subject and is\r\nrelevant. False identification always brings confusion.<br>\r\n<br>\r\nAs an illustration of this principle, let us look at Psalm 2. In the first\r\nthree verses we read of an international, atheistic, anti-Christian,\r\nreligio-political convention, that meets for the purpose of putting the\r\nreligion of Jehovah, the God of Israel, and His Messiah, the Christ, under the\r\nban. That these verses foretell such a conference is evident from the fact that\r\nthe delegates are the kings of the earth and the rulers. That it is an\r\natheistic convention is evident from the fact that it is called together for\r\nthe purpose of taking action against God. That it is an anti-Semitic congress\r\nis reflected in the fact that it is against Jehovah, the God who revealed\r\nHimself to Israel. That it is an anti-Christian gathering is also evident from\r\nthe fact that action is taken against God's Anointed, God's Messiah, the\r\nChrist. That it is a religious convention is seen from the fact that it meets\r\nfor the purpose of deciding whether or not the religion set forth in the Old\r\nTestament and that in the New is to be tolerated. That it is a political\r\nassembly is seen from the fact that politicians, the rulers and kings of the\r\nearth, are the delegates. Having learned that this passage foretells such a\r\nconvention, we must if possible learn when it will occur. In vain we look at\r\nPsalm 2.<br>\r\n<br>\r\nSome call our attention to the fact that the first two verses of this psalm are\r\nquoted in Acts 4:25,26 and are applied to the action Herod, Pontius Pilate, the\r\nJewish Sanhedrin, and the people of Israel took against <span style='color:\r\nblack'>Christ<\/span>. What these did against God is only a partial, limited,\r\nincomplete fulfillment of the prediction. Since such a gathering has never been\r\ncalled, and since the Word of God can never be broken, we may be certain that\r\nif will yet be convened in the future. When a person studies Daniel 9:36ff, he\r\nwill see that the willful king spoken of in this passage takes drastic action\r\nagainst all religion and puts forth his own type of divine service and imposes\r\nit upon humanity. This action he will take in the middle of the Tribulation,\r\nfor there will be only three and one-half more years of it to run until it is\r\nfinished. Thus when Psalm 2:1-3 is studied in connection with Daniel\r\n11:36-12:13, the impression is immediately made that in all probability David\r\nin Psalm 2 was talking about the action that the willful king, the world\r\ndictator, will take in the middle of the Tribulation. When we pursue our\r\nstudies a little further and investigate the teaching of Revelation, chapter\r\n13, the profound conviction is made upon the mind that without doubt David in\r\nPsalm 2 was speaking of the events of Revelation, chapter 13. In this passage\r\nwe read of a great beast who is none other than the Antichrist, and of the\r\nunparalleled role which he will play in world affairs. He forbids the nations\r\nof the world to worship any gods, even the true God; but demands that they\r\nworship him alone. His assistant, the second beast of this chapter, issues a\r\ndecree that all shall take the mark of the beast upon their foreheads or their\r\nhands. These and other facts that are in Revelation, chapter 13, lead one to\r\nbelieve that the action of Psalm 2 is to be located in the middle of the\r\nTribulation. Thus we interpret Psalm 2 in the light of a related passage,\r\nRevelation, chapter 13, which gives full details.<br>\r\n<br>\r\nThat part of our rule which we have under consideration says that we should\r\nstudy an obscure passage in the light of related ones and axiomatic and\r\nfundamental truths. God is the author of all axiomatic principles. We may be\r\ncertain that whatever utterances are found in the Word are to be interpreted in\r\nthe light of these axiomatic and fundamental truths. Usually there are related\r\npassages from which we can get light on obscure texts. But we can always be\r\ncertain that no statement of Scripture sets aside axiomatic and fundamental principles.\r\nHence we shall interpret all Scripture in the light of these axioms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>IV.  Applying The\r\nGolden Rule Of Interpretation <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>Having looked at the various parts of our\r\nrule, we are now in a position to apply it and see what results we have. Let us\r\ntake the controverted passage of Isaiah 7:14: &quot;Therefore <span\r\nstyle='color:black'>God <\/span>himself will give you a sign: behold, a virgin\r\nshall conceive, and bear a son, and shall call his name Immanuel.&quot; The\r\nrevelation found in Isaiah, chapter 7, was occasioned by an alliance formed by\r\nthe king of Israel with the king of Syria to come against Jerusalem, to\r\ndethrone Ahaz, and to set up an appointee of the two kings. This report brought\r\nnothing but consternation to the inhabitants of Jerusalem. The young king,\r\nAhaz, began to inspect the water system, a vital factor in time of war and\r\nsiege. To him God sent the Prophet Isaiah in order that he might strengthen his\r\nfaith by giving a message from the Almighty. Ahaz, who had already initiated\r\nnegotiations with the king of Assyria, to come to his assistance, did not wish\r\nto give up his ideas and plans. At the revelation of God Isaiah offered to\r\nperform a miracle either in the heavens above or in the depths, sea, beneath,\r\naccording as the king wished. Hence the word rendered sign means either a\r\nmiracle<i>,<\/i> something wrought by supernatural power, or an ordinary fact or\r\nevent to which an arbitrary meaning might be attached. Since it has these two\r\nconnotations, the context in which this word appears must be consulted to\r\ndetermine what is its exact meaning in such a case. It is clear that Isaiah\r\nmeant by <i>sign<\/i> a miracle, for he offered to perform this sign either in\r\nthe heavens above or in the sea beneath. This offer shows clearly what Isaiah\r\nmeant by the word, sign\u2014an act, the result of supernatural power.<br>\r\n<br>\r\nAhaz did not wish his faith to be strengthened because he did not wish to give\r\nup his plans and purposes. He therefore spurned the offer by a pious,\r\nhypocritical dodge. When he assumed this attitude, the prophet turned from such\r\nan impious one as he and addressed the house of David, saying, &quot;Is it a\r\nsmall thing for you [the Hebrew word is in the plural number] to weary men, that\r\nye will weary my God also?&quot; which passage shows that the prophet was no\r\nlonger talking to Ahaz as an individual, but to the royal house of David. Since\r\nthe prophet was looking out into the future, we must conclude that he had not\r\nonly the royal house of David then living in mind, but also those who would\r\nlive in the future. To the regal house therefore he promised to give a sign,\r\nwhich is expressed in the verse, quoted above.<br>\r\n<br>\r\nThe birth of this child is miraculous. This conclusion we cannot avoid since,\r\nin the mention of the word, sign, to Ahaz, the prophet gave it a supernatural\r\nconnotation. When Ahaz refused to ask <span style='color:black'>God <\/span>to\r\nperform such a sign, the prophet was led to promise to the house of David that\r\nGod would perform a sign in a sense similar to its meaning when he employed it\r\nthe first time. Then he told us of what this supernatural sign would consist,\r\nnamely, that <i>the<\/i> virgin &quot;shall conceive, and bear a son, and shall\r\ncall his name Immanuel,&quot; which means. <i>God with us.<\/i> It is clear from\r\nthe prophet's language that he was thinking of miraculous conception and virgin\r\nbirth of the child who is promised to the house of David.<br>\r\n<br>\r\nBut there are those who say that the word rendered by the English term <i>virgin<\/i>\r\nmeans <i>a young, married woman.<\/i> This word occurs seven times in the Hebrew\r\nScriptures. An examination of the other six occurrences in the light of their\r\ncontexts leads unmistakably to the conviction that the word here used indicates\r\nan unmarried woman of marriageable age. (I have discussed this question fully\r\nin my volume, <i>Messiah: His Nature and Person.)<\/i> There are two occurrences\r\nof musical notations in the Psalms which may be our same word modified and with\r\na different connotation. But they have no bearing upon the issue now under\r\ndiscussion. Thus a thorough understanding of the word here rendered\r\n&quot;virgin&quot; makes the profound conviction upon the mind of the truth\r\nseeker that Isaiah promised the house of David that there would be miraculously\r\nconceived and born of a virgin one who would be recognized as God in human\r\nform. Hence His name would be called, according to Isaiah, Immanuel\u2014<i>God with\r\nus,<\/i> or, <i>God is with us.<br>\r\n<\/i><br>\r\nThe facts of this chapter through verse 14 demand this interpretation. By no\r\nsleight-of-hand tricks or mental gymnastics can any other meaning logically be\r\nforced upon this passage. We must accept it as a promise of the virgin birth of\r\nKing Messiah.<br>\r\n<br>\r\nBut, in verses 15-17, we read of another child, whose birth was to be out in\r\nthe immediate future from the time of the prophet's speaking this prediction.\r\nThis fact is seen by the statement that this child would be eating butter and\r\nhoney, when he was old enough to know to refuse the evil and to choose the\r\ngood. Moreover, before the child &quot;shall know to refuse the evil, and\r\nchoose the good,&quot; the land of the kingdoms of Israel and of Syria would be\r\ndevastated. We know from contemporary history, asit has been recovered from the\r\nmonuments of the Assyrian monarchs, that, beginning about 734B.C., Syria was\r\nlaid waste, and that, by 719 B.C., the kingdom of Israel likewise was\r\noverthrown and trodden down. Since these lands were to be devastated before the\r\nchild would know to choose the good and refuse the evil, and since we know when\r\nthose lands were overrun, we know that in verses 15-17 the prophet was talking\r\nabout a child that would be born in his day. Some have thought that this child\r\nwas that of the prophet himself, for in 8:1-4 Isaiah tells about the birth of\r\nhis son, Maher-shalal-hash-baz.<br>\r\n<br>\r\nIf we are to let the record give forth its message just as written, we cannot\r\navoid the conclusion that there are two children mentioned in these verses. The\r\nevidence is very plain and positive to this effect, but the description of the\r\none is blended with that of the other. But such a method of revelation is not\r\nstrange to the one who is familiar with the Old Testament predictions.\r\nFrequently we see that two events, separated by a long period of time, are\r\nmentioned together. As an illustration of this, see Zechariah 9:9,10:\r\n&quot;Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem:\r\nbehold, thy king cometh unto thee; he is just, and having salvation; lowly, and\r\nriding upon an ass, even upon the foal of an ass. 10 And I will cut off the\r\nchariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be\r\ncut off; and he shall speak peace unto the nations: and his dominion shall be\r\nfrom sea to sea, and from the River to the ends of the earth.&quot; An\r\nexamination of verse 9 show that the prophet was speaking of the first coming\r\nof the Messiah. A study of verse 10 shows unmistakably that in it Zechariah was\r\nspeaking of the second coming of Christ. Thus between verses 9 and 10 intervenes\r\nthe entire Christian Dispensation. Nevertheless, there is no indication of this\r\nseparating period. A blending of descriptions regarding two other widely\r\nseparated events may be seen again in such a passage as Jeremiah 29:9,10 which\r\nspeaks of the restoration of the Jews from Babylonian captivity, and which was\r\nfulfilled by Zerubbabel and Joshua, who brought back the captives to the Holy\r\nLand. Jeremiah 29:11-14 gives a prediction of Israel's world-wide regathering\r\nin the time of the end. Thus between verses 10 and 11 intervenes the period\r\nbetween Israel's restoration from Babylon and her final restoration in the end\r\ntime. The principle of blending such widely-removed events and presenting them\r\nas one picture is known as the law of double reference and might be illustrated\r\nby the stereopticon lantern that gives the dissolving effect. This machine\r\nthrows one picture upon the screen. As the audience looks at it, the picture\r\nbegins to fade. At the same time the dim outlines of another picture begin to\r\nappear. By the time the first one has disappeared, the second one is in full\r\nview. This is a perfect illustration of the law of double reference. When we\r\nrecognize this fact and read Isaiah, chapter 7, with a knowledge of this\r\nprinciple and allow the words to deliver their message to us unmodified by\r\nhuman opinion, we come to the conclusion that two different children are\r\nmentioned in the passage, and that they are real children. The first one\r\nmentioned is the virgin-born Messiah, the Saviour of the world: the second one\r\nwas a child who was born in the immediate future from the standpoint of the\r\nprophet. Thus we get a clear picture of the prophecy when we apply the golden\r\nrule of interpretation and recognize the law of double reference, which\r\nprinciple will be studied later in this series of articles.<br>\r\n<br>\r\nFrom all that has been said it is clear that the golden rule of interpretation\r\nis one of the most important principles governing us in our interpretation of\r\nthe Scriptures. If we follow this rule, we shall not go very far wrong: it we\r\nfail to follow it, we shall never go right.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>          <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF FIRST MENTION<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nHAVING STUDIED the first step in interpretation, the second step in\r\ninterpretation, and the golden rule of interpretation we are now ready for the\r\nfourth principle of interpretation, which may be properly designated as: <i>The\r\nlaw of first mention.<\/i> Those who have followed the series thus far can see\r\nthat this is the next step logically to take in this most important line of\r\nthought.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I. The\r\nSimple Preceding The Complex<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Life and\r\nexperience teach us that the only proper way to study or investigate anything\r\nis to begin with the simple and go to the complex; to start with the\r\nfundamental, basic principle and then to develop the subject in its\r\ncomplexities. A glance at the history of the development of anything shows that\r\neverything which we have now in our modern life sprang from something in the\r\nvery simplest form. For example, consider the steam engine. From our standpoint\r\nthe first one invented was the very embodiment of simplicity, with practically\r\nno controlling gadgets. As this most useful invention was developed, more\r\ndevices were invented that tended to increase the efficiency of the engine.\r\nToday the modern locomotive is complexity almost to the nth degree. In the\r\nSmithsonian Institute at Washington we have some of the very earliest models of\r\nthe airplane. A glance at them and a comparison of them with present-day modern\r\nplanes reveals the fact that the first machines were simplicity itself in\r\ncomparison with the models of today.<br>\r\n<br>\r\nThe growth and development of ideas and doctrines might be illustrated by some\r\nsimple word. An examination of a lexicon or a dictionary shows the root,\r\nfundamental meaning of the words. Throughout the history of a term it has\r\nincreased its meaning and has changed certain shades of ideas. Yet the basic,\r\noriginal fundamental thought is seldom ever lost. The fact is that this\r\nfundamental concept usually controls or is dominant in coloring every shade of\r\nidea expressed by a term in its current usage. This may be verified by looking\r\nat various words in an unabridged dictionary.<br>\r\n<br>\r\nFrom the facts just stated, we can see the importance of studying the simplest\r\nform of a machine and of the subsequent models in order to understand the very\r\nlatest one. The same thing is true with reference to words of all languages.\r\nThis same fundamental idea is also applicable to the study of doctrine. In\r\norder for anyone to understand the fundamentals of Christianity as revealed in\r\nthe New Testament, it becomes necessary for him to understand the principle\r\nthat is designated as <i>the law of first mention.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>II.          The\r\nMeaning Of The Law Of First Mention<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof first mention may be said to be <b>the principle that requires one to go to\r\nthat portion of the Scriptures where a doctrine is mentioned for the first time\r\nand to study the first occurrence of the same in order to get the fundamental\r\ninherent meaning of that doctrine.<\/b> When we thus see the first appearance,\r\nwhich is usually in the simplest form, we can then examine the doctrine in\r\nother portions of the Word that were given later. We shall see that the fundamental\r\nconcept in the first occurrence remains dominant as a rule, and colors all\r\nlater additions to that doctrine. In view of this fact, it becomes imperative\r\nthat we understand the law of first mention.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>III.        An\r\nExamination Of Various Examples<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The book\r\nof Genesis has Properly been called the &quot;seed-plot&quot; of the Bible. The\r\nword, Genesis, comes from the Greek expression which in its verbal form means <i>to\r\nbegin,<\/i> or, <i>to come into existence.<\/i> This first book of the revelation\r\nof God is properly called, therefore, &nbsp;&quot;the book of beginnings.&quot;\r\nAccording to its name and its position in the canon, one naturally expects an\r\naccount of the beginnings of things. When anyone studies it, he is not\r\ndisappointed. In this short exposition I wish to call attention to seven fundamental\r\ndoctrines that are found in this &quot;Book of Beginnings.&quot; The basic\r\nconcept that is here presented is enlarged upon and enriched by later\r\nstatements and discussions of the same facts or principles.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A.     The\r\nCreation of the Universe<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The account\r\nof the beginning of the universe, the disaster which overtook the primitive\r\nearth, and the reconstruction and the repairing of this damage, together with\r\nthe beginning of the present human race, are set forth in Genesis 1:1-2:3. This\r\npassage gives us, in panoramic form, a clear-cut definite idea of the past and\r\npoints to things future from the standpoint of &quot;the days of\r\nreconstruction.&quot; In the first verse, &quot;In the beginning God created\r\nthe heavens and the earth,&quot; we see that portion of eternity which\r\nantedated time and the creation of the material universe. But in the second\r\nverse we see that a cataclysmic catastrophe wrecked the earth and reduced it to\r\na chaotic condition. Nothing, however is said with reference to the damage\r\nwrought throughout the rest of the material universe. There are, however,\r\nlittle hints here and there in later passages of the Scripture that throw some\r\nlight upon this question.<br>\r\n<br>\r\nThere were six days of reconstruction, during which God was engaged in\r\nrepairing, to a certain extent, the damage that had been wrought. It was\r\nimpossible for Him, under His moral government, to restore the primitive,\r\nsinless order. He therefore repaired the wreckage that was necessary in order\r\nthat He might create man in His own image, to whom He would give authority and\r\ndominion over the entire earth and all of its denizens. But man, as we shall\r\nlearn later, forfeited his right and authority to dominion over the world.\r\nKnowing God as we do, we may be certain that He would not be thwarted in His\r\nplans and purposes by any of the machinations of Satan and of his wicked\r\npurposes. In keeping with this general thought, we see that Psalm 8 takes up\r\nthis very idea and shows that God will restore to man his forfeited authority,\r\nand that He will do that by paying man a special visit. Psalm 8 looks out,\r\ntherefore, into the future, is quoted in Hebrews, chapter 2, and is applied to\r\nthe great Kingdom Age of the future. Thus when we grip all of these facts, we\r\ncan see that eternity past and time\u2014the period during which the present\r\nmaterial universe is in existence\u2014are presented in Genesis 1:1-2:3, together\r\nwith the eighth psalm and Hebrews, chapter 2, which are the outgrowth of the\r\nGenesis original. Thus these passages give us in general the outline of the\r\ndevelopments of the Almighty's plans from eternity in the past out to the end\r\nof the Millennial Age. Everything else that is mentioned in the Scriptures fits\r\ninto this general picture. Without this plan of the ages, one is unable to\r\nlocate and to pigeonhole, figuratively speaking, events that are referred to in\r\nthe subsequent writings of the Scriptures. In view of the facts just mentioned,\r\none can see that it is of the utmost importance that we study carefully and\r\nmicroscopically the first account of the creation of the heavens and the earth,\r\nof the primitive disaster which wrecked the earth, of God's repairing the\r\ndamage wrought, and His creating man upon it. Man, as we shall see, is an\r\nimmortal spirit, who lives on after his earthly life has passed. He is destined\r\nto live somewhere throughout all eternity. Thus there is laid in this first\r\nportion of the Scriptures the fundamental outline of eternity past, of time,\r\nand of eternity throughout the ages of the ages which follow the great\r\nMillennial Era.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>B.     The\r\nCreation of Man<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>We are\r\ntold that, on the first day, God created the fishes of the sea and the great\r\nsea monsters and the fowls of the air. On the sixth day He created the land\r\nanimals, that were docile, and that lived in peace with the others.<br>\r\n<br>\r\nBut, before Godfinished His creative activity, there was a conference held by\r\nthe Godhead, in which the three personalities constituting the one true God\r\nparticipated: God the Father, God the Son, and God the Holy Spirit. They\r\ndecided to make man in their own image and in their likeness. No such\r\nconference as this was held, so far as the Scriptures are concerned, in regard\r\nto the making of the beasts of the field or the monsters of the sea. In this\r\nconference a decision was reached to make man in the image of God. There are\r\nthe three personalities of the Godhead, and yet they all have the same image.\r\nThey are therefore of the same nature, substance, and essence. To see one is to\r\nsee the other. To deal with one is to deal with the other. Though they are three\r\npersonalities, they are one in a different sense. Thus there is reflected in\r\nthe account of the creation of man the plurality and the unity of the Godhead\r\nand of man's being patterned after the Holy Trinity.<br>\r\n<br>\r\nGod gave to the animals their natural or physical life with very limited\r\nintelligence\u2014when compared with man. The animals have never given any evidence\r\nof development throughout the centuries. The first nest that a bird makes is\r\njust as good as the last one that it makes. The species has not improved in its\r\narchitecture. What is said of the birds may be said correctly of all animals.\r\nThe beaver, for instance, does things by instinct and not by reason, logic, and\r\nprogress.<br>\r\n<br>\r\nGod made man's body out of the dust of the earth and breathed into his nostrils\r\n&quot;the breath of lives&quot; and he became a living soul, &quot;an immortal\r\nspirit.&quot; That which was imparted to him and made to dwell within him is\r\ncalled &quot;a living soul&quot; or &quot;immortal spirit.&quot; Nothing like\r\nthis was given to the beasts of the field. It is this immortal spirit that\r\ndifferentiates him, therefore, from the animal kingdom. This superiority of man\r\nover the beast is reflected in the fact that God authorized man to add the\r\nflesh of animals to his diet, whereas He forbade man to kill his fellow-being\r\n(Gen. 9:1ff). The fact that man may take those animals that are good for food,\r\nkill them, and eat them shows that the animals do not have an immortal spirit.\r\nBut the prohibition against one man's killing another proves that man is on a\r\nmuch higher level than that of the animal. That which makes man superior to the\r\nanimal is, as we have already seen, God's breathing into man's nostrils the\r\nbreath of lives and his becoming an immortal spirit.<br>\r\n<br>\r\nThe account of God's creating man thus in this manner, as we see in Genesis,\r\nchapters 1 and 2, emphasizes the importance of our studying the first account\r\nthat we have of man in the Holy Writings. All that we learn of man as to his\r\nconstitution and of the place which he has in the plan of God fits into this\r\noriginal conception. Thus the basic teachings found in these original passages\r\nare essential to our understanding other references to him and to his future.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>C.     The\r\nDoctrine of Sin<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When God\r\nplaced man in the Garden of Eden, He gave him the privilege of eating of the\r\nfruit of all the trees therein, with the exception of the fruit of the tree of\r\nknowledge of good and evil. Concerning it God said: &quot;The day that thou\r\neatest thereof, dying thou shalt surely die&quot; (Gen. 2:17, lit. trans.). In\r\nGenesis, chapter 3, we see that man disobeyed Godand partook of the fruit of\r\nthis forbidden tree. When he did this, he had a new experience, one that he had\r\nnot anticipated. For the first time he and his wife had the sense of shame in\r\nthe presence of each other and in the presence of God who came visiting them on\r\ndifferent occasions. Thus when Godmade His first visit to them after they had\r\nsinned, they tried to cover their nakedness with robes of fig leaves. They also\r\nhid, or attempted to hide, from His presence.<br>\r\n<br>\r\nWhen Godcame and talked with them, He told them that the curse had fallen upon\r\nthem and upon the earth. As a result of this disobedience there would be\r\nsickness and disease, which ultimately would result in death. The earth would\r\nbring forth thorns and thistles. Man would have to wrench his daily food from\r\nthe earth in the sweat of his face. All of these facts indicate that some great\r\nchange came over the world and the sphere of the human family, when man\r\ndisobeyed the one and only prohibition that God placed upon him. This which\r\nentered the world had changed his nature as well as had affected the earth.\r\nThis fundamental conception of sin lies engraven upon the account of the first\r\nmention of disobedience in the Word of God.<br>\r\n<br>\r\nAs we study the Word, this conception will appear throughout the Scriptures.\r\nNew shades of ideas will be added to it. The classic passage, however, which\r\ngoes into a detailed account of the nature of sin is Romans, chapter 7. In this\r\npassage the Apostle in a figure transferred to himself the case of man in\r\ngeneral. What a person in his sober moments desires to do, he is unable to\r\ncarry to completion. What he does not want to do, he very often does. Paul\r\ndeclares that, if such is anyone's experience, it is not he who does it, but\r\nsin &quot;which dwelleth in me&quot; (Rom. 7:17). From this statement we see\r\nthat sin in the scriptural sense of the term is basically an evil, wicked force\r\nwhich drives man to do things that he knows he should not, and which prevents\r\nhis doing those things that his better nature dictates to him to do. The information\r\ntherefore which we get when we first read about the entrance of sin into the\r\nworld is basic to our understanding of the sin doctrine as it is set forth in\r\nthis fullest statement concerning it in Romans, chapter 7.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>D.     Sacrifices<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>When man\r\nfirst disobeyed God and tried to cover his nakedness with fig leaves, God gave\r\nhim a covering made from the skins of animals: &quot;And Jehovah God made for\r\nAdam and for his wife coats of skin, and clothed them&quot; (Gen. 3:21).\r\nInstantly one asks, <i>From what source were those skins derived?<\/i> There can\r\nbe but one answer which is that God slew animals, took their skins, and made\r\nclothing out of them for His disobedient children. Why the skins of animals?\r\nWhy did He not make clothing out of something else besides the skins of\r\nanimals? This is a legitimate question. It is not answered in this account. But\r\nwhen anyone turns to the fourth chapter of Genesis and reads the account of\r\nCain and Abel's bringing offerings to God, and when he studies this historical\r\naccount carefully, he arrives at a very definite conclusion with reference to\r\nthis subject. Abel, as we learn, by faith brought of his flocks sacrifices\r\nwhich he made to God, to atone for sin. Cain, his brother, substituting his\r\nwisdom for that of God and his desires for the commandments of God, brought of\r\nthe fruit of the field an offering to God.<br>\r\n<br>\r\nGod, we are told, &quot;had respect unto Abel and to his offering,&quot;\r\nbecause he did it by faith. Evidently God had instructed him just what type of\r\nsacrifice to bring and the spirit in which it should be done. We cannot avoid\r\nthis conclusion when we read Hebrews, chapter 11, and find there that Abel by\r\nfaith brought his sacrifice. The fact that God rejected the vegetable sacrifice\r\nwhich Cain brought shows that his offering was not acceptable. He did not do it\r\nby faith. He failed to follow God\u2019s instructions but instead substituted his\r\nown wisdom and ideas for those of God. Thus in this case we see that the\r\nfundamental idea of sacrifice is that of meeting the demands of a holy and\r\nrighteous God. Thus there is a very close connection between the animal sacrifices\r\nand man's being acceptable in the sight of his Maker.<br>\r\n<br>\r\nThus we see from these first intimations concerning sacrifices the fundamental\r\nconception underlying such offerings. This conception is enlarged and enriched\r\nby later revelations which show that the animal sacrifices under the Mosaic\r\neconomy were simply typical of the real sacrifice made by Christ nineteen\r\nhundred years ago on Calvary's cross. Thus the original idea of sacrifice runs\r\nthrough all the instructions and the teachings concerning sacrifices that are\r\nfound in the Book.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>E.     Biblical\r\nChronology<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Throughout\r\nthe Old Testament there are hundreds upon hundreds of dates here and there in\r\nthe Scriptures. God is careful to give the age of various ones of His servants.\r\nThis is seen by looking at Genesis, chapters 5 and 11. In various portions of\r\nGenesis we are given data concerning the year of the birth of a certain one,\r\nhow old this one was at a given crisis in his life, and when he died. In the\r\nBooks of Exodus, Numbers, and Deuteronomy, we have quite a bit of chronological\r\ndata. In the Book of Joshua there are a few passages that bear upon this\r\nsubject. The Book of Judges has much chronological data. In the historical\r\nBooks of Samuel, Kings, and Chronicles we have hundreds of dates given. In the Books\r\nof the prophets many of their oracles are dated. Since God has given so much\r\ndata of this type, evidently it plays a very important part in His revelation.<br>\r\n<br>\r\nBut the questions come, <i>How are we to understand this chronological data?\r\nWhat does <\/i>God <i>mean by a year? What does He mean by a hundred and thirty\r\nyears? Or nine hundred and sixty-nine years? <\/i>In other words, are the months\r\nand years mentioned in the Scriptures the same as the months and years of our\r\ncalendar? In Genesis, chapter 5, we have the first chronological tables in\r\nconnection with the genealogies of the theocratic line. We are told of the\r\ncreation of Adam; then we are given his age when his first son was born.\r\nUsually we are told that he had other sons and daughters. Finally, we are\r\ninformed that he died at a certain age. If a person will take his pencil and\r\npaper and put down the figures that are given here, he will see how God wrote\r\nchronology. He will see that Noah was born in the year 1056 A.H., (that is, in\r\nthe year of man). The chronology is counted from the creation of Adam and is\r\nreckoned as the centuries passed. This system of chronology is different from\r\nthe B.C. dates with which most of us are familiar. Thus in this study of the\r\nfifth chapter of Genesis we learn how God writes history and the importance\r\nthat He attaches to chronology.<br>\r\n<br>\r\nLet me say in this connection that the chronological system set forth in the\r\nOld Testament is to the history found therein just what our skeletons are to\r\nour bodies. If by some kind of electrical or chemical process our skeletons\r\ncould be removed from our bodies without injuring our vital organs, we would\r\ninstantly fall down in just a mass of flesh. Of course we could not survive\r\nunder such conditions. We are able to stand erect and to perform our duties only\r\nbecause we have skeletons that enable us to stand erect. What our skeletons are\r\nto our bodies, therefore, the chronological system of the Old Testament is to\r\nit. The Old Testament is not a jumble of facts to me since I have studied\r\nchronology. It is a living organism, vibrating with life and power. (I have\r\ndiscussed practically every date in the Old Testament in the fourth volume of\r\nmy &quot;Messianic Series,&quot; <i>MESSIAH: His First Coming Scheduled<\/i>.)<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>F.     The\r\nJudgment of the Wrath of God<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis, chapters 6-8, we have an account of the causes of the Flood judgment\r\nand the Flood itself. This shows us how God thought concerning sin and how He\r\npunished it on a world-wide scale. Of course, circumstances alter cases. From\r\nthe account of the Flood, we see that man can continue in sin and go so very\r\nfar that God must intervene and deal drastically with all concerned. What the\r\nworld needs today is to learn these basic truths that are found in the records\r\nof the first instances of man's disobedience to the divine will. Then, as a\r\nperson studies the Word more and more, he will see how God must deal with sin\r\non a world-wide scale yet in the future. Thus the Flood judgment lays down the\r\nfundamental principles of God's dealing with sin on an international scale.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>G.     The\r\nRainbow Covenant<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nGenesis 9:1-16 we have an account of God's entering into covenant relationship\r\nwith all humanity. This covenant was made when Noah came forth out of the ark\r\nand sacrificed to God. There are four conditions that were imposed upon the\r\nrace in this covenant. The sign of this compact is the rainbow. It is called\r\n&quot;the everlasting covenant.&quot; Whenever, therefore, anyone sees the\r\nrainbow in the sky, he should recall that it is a reminder that God entered\r\ninto a covenant with all humanity. It is a reminder that God is looking on the\r\nworld and is going to hold it responsible for carrying out those four\r\nconditions that are stipulated in the covenant. In Isaiah, chapter 24, we have\r\na prophecy concerning the judgment of the great Tribulation and of the terrible\r\ndestruction of life and property that will result from these judgments. In\r\nIsaiah 24:5 we are told that they will come upon the world because the\r\ninhabitants thereof &quot;have transgressed the laws, violated the statutes,\r\nbroken the everlasting covenant.&quot; The mention of this everlasting covenant\r\nwhich men will have broken, and which disobedience will bring on the\r\nTribulation, instantly suggests the original covenant and the rainbow, the\r\nsymbol of the same. Thus we can see immediately why it is that God will be just\r\nin punishing the world as He will in the Tribulation.<br>\r\n<br>\r\nIn the fourth chapter of the Book of Revelation we catch a vision of God's\r\nthrone. Encircling it is a rainbow. What is the significance of this unusual\r\nsight? When a person remembers the law of first mention and looks back to\r\nGenesis 9:1-16, he will see why the rainbow appears above the throne of God in\r\nthe fourth chapter of Revelation. God will bring His judgments upon the world\r\nduring the Tribulation mainly because of the people's having violated the\r\neverlasting covenant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;text-indent:.5in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>H.     Beginnings\r\nof Hebrew History<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 12:1-3 we have the\r\naccount of God's entering into a covenant with Abraham. In this He laid down\r\nHis plans for blessing the entire world. This passage is the cornerstone of all\r\nprophecy. God chose Abraham and his seed to be the channel through which He\r\nwill bless the world. He has given us His revelation through the descendants of\r\nAbraham, but they have not yielded to Him and allowed Him to do for the world\r\nthat which He longs to accomplish for fallen humanity. But He will yet use His\r\ndisobedient ancient people in bringing a blessing to the entire world.<br>\r\n<br>\r\nWhen God divided the peoples and separated them at Babel, He did so with\r\nreference to the children of Israel. This is seen in Deuteronomy 32:8,9.\r\nThroughout the Bible we have the history of Israel written. We see mention of\r\nother nations only as they came in touch with the Chosen People. Thus Israel is\r\nrightly called the &quot;hub&quot; of the nations. Thus the fundamental principles\r\nof God's dealing with Israel, are set forth in the first passage dealing with\r\nthat people as a whole. Everything subsequent to that passage is given with\r\nreference to the original one.<br>\r\n<br>\r\nThe field in which the law of first mention operates is wide indeed. It is a\r\nvery important law. If a person wishes to understand the revelation of God, he\r\nmust study the Book of Genesis, which lays down the fundamentals that are\r\ndeveloped and set forth in the rest of the Scriptures. There are, however,\r\ncertain themes that are mentioned later on in the Scriptures for the first\r\ntime. Thus the first mention of them gives the fundamental conception of such\r\nteachings. That the law of first mention, therefore, is of greatest importance\r\nto the Bible student can be readily seen from this brief study.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF DOUBLE REFERENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE NEXT PRINCIPLE for investigation in our study of Hermeneutics is what is\r\ntermed the law of double reference. We are now in a position to study this most\r\nimportant rule, which is found through the prophetic portion of the Word. We\r\nhave seen that the basic rule of all interpretation is what is properly called\r\nthe golden rule of interpretation, which insists upon our taking every word at\r\nits primary, ordinary, usual, literal meaning, unless the facts of the\r\nimmediate context, studied in the light of related passages, demand a departure\r\nfrom the literal, ordinary meaning and require that we understand a passage as\r\nfigurative or metaphorical. When we have mastered this rule until we can apply\r\nit unconsciously to our Bible study, and when we have made a note of the fact\r\nthat we must recognize the law of first mention, we are then in a position to\r\nstudy the law of double reference.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>The law\r\nof double reference is based upon one of the fundamental laws of psychology: <b>the\r\nprinciple of the association of similar or related ideas.<\/b> Similarities\r\nalways suggest comparisons. Thus the prophets constantly depicted that which\r\nwas as a rule in the immediate future or present. Since history repeats itself,\r\nas all admit, the prophets looked out into the future and saw similar\r\nsituations arising like those which were confronting them or immediately in the\r\nfuture. Thus the transition from describing that which was immediately before\r\nthem to that which was in the remote future was very easy, normal, and natural.<br>\r\n<br>\r\nThis principle has been illustrated by mountain scenery. I recall traveling\r\nthrough the western prairies of the province of Alberta and approaching the\r\nCanadian Rockies. In the distance, as our train was speeding along, I could see\r\nthe low-lying hills, as they rose from the plains. But towering above them in\r\nthe far distance, I could see larger and higher mountains. Upon reaching the\r\nsummit of the nearer mountains, or the foothills, I could see a long valley\r\nseparating this range from the higher and more massive ones still in the\r\ndistance. But as I was approaching the foothills, the valley separating the two\r\nranges was not visible. This little phenomenon, familiar to all peoples, may\r\nenable us to understand how it was that the prophets spoke of something in the\r\nimmediate future or present in their day and then blended this description with\r\na situation that would arise in the distant future.<br>\r\n<br>\r\nI may also emphasize this principle by calling attention to a stereopticon\r\nlantern that gives the dissolving effect. One picture is thrown upon a screen.\r\nThe audience sits, rapt with attention, enjoying the sight. Presently the\r\nmembers of the group notice that the scene is beginning to fade, or become dim.\r\nThen there presently appear the faint outlines of another picture. By the time\r\nthe first one has disappeared from the screen, the second one is in full view.\r\nSpeaking in terms, then, of the pictures of the stereopticon, I would say that\r\nthe prophets threw upon the screen the picture of the present or immediate\r\nfuture and then, when this picture began to fade, the dim outlines of another\r\nand more distant one began to be thrown before the gaze of the audience.\r\nFinally the first picture disappears entirely and the observer sees only the\r\nsecond one.<br>\r\n<br>\r\nThe student must be very careful in reaching the conclusion that the principle\r\nof double reference obtains in a given place. Every word of a description must\r\nbe taken at its primary, usual literal meaning, unless the facts studied in the\r\nlight of related passages indicates otherwise. In other words, we must believe\r\nthat the prophets were honest and capable of expressing themselves exactly as\r\nthey thought and as the truth was revealed to them. We are never justified in interpreting\r\na passage as an illustration of the law of double reference unless there are\r\nfacts that show positively that the speaker ceased to talk about the thing\r\nimmediately before him and began to describe something in the distant future.\r\nThe facts of the context alone are to guide one in this particular. When the\r\nstudent sees that the prophet went far beyond his own day and time and was\r\ndescribing a second scene but a different one, then and only then, must he call\r\nto his aid the principle of the law of double reference or a manifold\r\nfulfillment of prophecy. A careless observance of this rule will only lead to\r\nendless confusion and misunderstanding.<br>\r\n<br>\r\nWhen anyone is convinced that the facts in a passage indicate that the prophet\r\nwas following the principle of double reference and he interprets the passage\r\nupon that principle, he should by all means check his interpretation of the\r\nfacts by other passages which are plain and positive, and about which he cannot\r\nbe mistaken. Understanding these general principles, we are now in a position\r\nto examine certain passages of the Scriptures illustrative of these\r\nfundamentals.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.   Examination Of Examples Of The Law Of Double Reference<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The first example to which I wish\r\nto call attention is Psalm 16. I ask the reader to stop at this moment, return\r\nto this psalm, and read it very carefully. Everyone who does this will be well\r\nrepaid\u2014many-fold.<br>\r\n<br>\r\nIn the first seven verses David, the human author of this poem, used the\r\npersonal pronouns <i>I<\/i>, <i>me, my,<\/i> and <i>mine.<\/i> Everything that\r\nappears in these verses was literally true of David and of the experiences\r\nthrough which he passed. Thus if we follow the ordinary rules of\r\ninterpretation, we are to apply everything in these verses to the historic King\r\nDavid, the author of the poem.<br>\r\n<br>\r\nBut when we look at verses 8-11, we see that he still uses the personal\r\npronouns (I, me, my, and mine) of the first person. At the same time we know\r\nthat David did not enjoy the experiences that are mentioned here. To show that\r\nDavid was not speaking of his own experiences, I will quote these last four\r\nverses.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>8 I have set Jehovah always\r\nbefore me: Because he is at my right hand, I shall not be moved. <br>\r\n9 Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell\r\nin safety. <br>\r\n10 For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy\r\none to see corruption.<br>\r\n11 Thou wilt show me the path of life: In thy presence is fullness of Joy; In\r\nthy right hand there are pleasures for evermore (Ps. 16:8-11).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The historic David did not keep God\r\nalways before him. He got his eyes off Godand fell, sinning most miserably and\r\nwretchedly. One unconfessed sin called for another, and that one, still\r\nunconfessed, called for another. David was enmeshed in a series of moral lapses\r\nand sins. He certainly was moved. His heart was not always glad. Neither did\r\nhis soul rejoice; and his flesh was not always dwelling in safety. Moreover,\r\nwhen he died, he went to Sheol and, so far as the record goes, remained there.\r\nHis body was placed in the tomb and saw corruption\u2014that is, decomposition and\r\ndecay. When he went down into Sheol, God did not point out to him the path of\r\nlife and he did not come forth.<br>\r\n<br>\r\nBut the one of whom David actually speaks in these verses always had God before\r\nHim; He was never moved; He was never guilty of a moral lapse. His heart\r\nrejoiced in God, His soul was glad, and His flesh always dwelt in safety. God\r\nwas protecting Him. He died. His body was laid in the tomb. His spirit went to\r\nSheol. But, according to this prediction, He comes forth. His spirit re-enters\r\nthe body and He comes forth, bringing life and immortality to light\u2014showing\r\nthat there is a blessed life of immortality out beyond death. Everything,\r\ntherefore, in verses 8-16 shows that though David did speak thus, he was not\r\ndescribing his own experience.<br>\r\n<br>\r\nOf whom then, was he speaking? Being a prophet and knowing God had sworn with\r\nan oath that of the fruit of his loins he would raise one to sit upon his\r\nthrone, David spoke of the resurrection of the Messiah, his Greater Son. David\r\nwas a type of the Messiah, being an anointed one who sat upon the throne of\r\nJudah. It was natural for him, upon the principles set forth in the first part\r\nof this article, to speak of his own experiences and then to be carried by the\r\nSpirit of God into the future and to move in a circle of experiences that far\r\ntranscended any through which he passed. We therefore know that he was speaking\r\nof the Messiah in the latter part of the psalm. This psalm, therefore, is an\r\nillustration of the principle of double reference, or the manifold fulfillment\r\nof prophecy. See Acts, chapter two.<br>\r\n<br>\r\nLET us now look to Psalm 22 which was also written by David. In the first\r\ntwenty-one verses it is clear that David, though he began by speaking of some\r\npersonal experiences of his own, was describing those of the Messiah, who would\r\nbe crucified for the sins of the world. That verses 1-21 was a prediction of\r\nthe crucifixion of the Messiah has been held by all believing scholars in the\r\nChristian world throughout the present Dispensation. This portion of the psalm\r\nwas thus interpreted by the Apostles and the early church and has been accepted\r\nas the correct position throughout the Christian centuries. In the latter part\r\nof this first section, in verses 19-21, we see the silent Sufferer finally\r\nexpiring, gasping His last, yet with confidence that God would hear His cry and\r\ndeliver Him.<br>\r\n<br>\r\nIn verses 22-31, however, the scene has been changed. A great transformation\r\nhas taken place. There is a gap between verses 21 and 22. This break of thought\r\nis properly expressed by the translators of the American Standard Version in\r\nthat they left a break between those verses, that is, a space, indicating a gap\r\nin time and change of thought. In verses 22-31 we see this one come back to\r\nlife again. He is in the midst of the great assembly of the redeemed. He is\r\npraising Godfor what He has done for Him and through Him; and He it is who\r\ntakes the kingdom of the world into His own strong hands and accepts the\r\nreverence, worship, and filial obedience of all nations. He is the triumphant\r\nMessiah and Redeemer of the world.<br>\r\n<br>\r\nThus in the first twenty-one verses we see the Messiah as He makes the supreme\r\nsacrifice of laying down His life for His people at His first coming. In the\r\nsecond section we see Him, after He has made that sacrifice, and after He has\r\ncome forth from the other world and at His second coming, when He takes the\r\nworld into His own hands and establishes a world-wide reign of\r\nrighteousness\u2014which thing He will do at His second coming. Thus in this psalm\r\nwe see an illustration of the law of double reference.<br>\r\n<br>\r\nWE may turn to Psalm 40 and read the first ten verses. This hymn was written by\r\nthe human author, David, king of Israel. He uses the personal pronouns of the\r\nfirst person, I, me, my. Everything that is said in the first five verses was\r\ntrue of the historic King David. About this position there can be absolutely no\r\nquestion whatsoever.<br>\r\n<br>\r\nBut when we consider verses 6-10 we see that they go far beyond any experience\r\nthat David ever had. Because of the importance of these verses I wish to quote\r\nthem:<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>6 Sacrifice and offering thou\r\nhast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering\r\nhast thou not required.<br>\r\n7 Then said I, Lo, I am come; In the roll of the book it is written of me:<br>\r\n8 I delight to do thy will, 0 my God; Yea, thy law is within my heart.<br>\r\n9 I have proclaimed glad tidings of righteousness in the great assembly; Lo, I\r\nwill not refrain my lips, 0 Jehovah, thou knowest.<br>\r\n10 I have not hid thy righteousness within my heart; I have declared thy\r\nfaithfulness and thy salvation;<br>\r\nI have not concealed thy loving kindness and thy truth from the great assembly\r\n(Ps. 40: 6-10).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nDavid could under no conditions say that God did not delight in sacrifices and\r\nofferings, &quot;burnt-offering and sin-offering,&quot; and that therefore he\r\nhad come to do the will of God in respect to these sacrifices. No mortal man\r\ncould claim this. Those sacrifices had a typical meaning, as everyone who knows\r\nthe Scriptures realizes. Here the author of the verses under consideration\r\ndeclares that these offerings are insufficient, do not do the will of God, and\r\ndo not meet the question of sin at all. They had their function to perform and\r\nwere used of God in performing this function. But here the writer or speaker of\r\nthese verses declares that He himself is able to do the will of God with\r\nreference to the sin question which those sacrifices could never accomplish.\r\nWhen we realize this, and when we realize the further truth that &quot;in the\r\nroll of the book it is written of me: I delight to do thy will, 0 my God; Yea,\r\nthy law is within my heart,&quot; we know that the one who is doing the\r\nspeaking here is none other than the Messiah of Israel, the Saviour of\r\nhumanity, Christ.<br>\r\n<br>\r\nThe facts of the first five verses demand that we understand them as referring\r\nto David. There is no negative evidence pointing in an opposite direction. But\r\nall of the evidence of verses 6-10 shows positively that, although David did\r\nuse the personal pronouns of the first person, he was not speaking of himself;\r\nbut, being a prophet of God and knowing the promises that God had made to him,\r\nhe spoke for his Greater Son, Christ. This passage, therefore, is an\r\nillustration of the principle of the law of double reference.<br>\r\n<br>\r\nLET us now turn to Isaiah, chapter 11, and read carefully the first ten verses.\r\nWhen we study the first two verses of this passage, we know that the prophet\r\nIsaiah was speaking of the Messiah and of His coming to the earth to redeem the\r\nworld, which verses were fulfilled at the first coming of Christ. All\r\nconservative scholars are agreed on this point.<br>\r\n<br>\r\nBut in verses 3-5 we see a prediction which will be fulfilled only when Christ returns\r\nin glory and power to judge the world. That you, dear reader, may see this I\r\nquote these verses: &quot;3 And his delight shall be in the fear of Jehovah;\r\nand he shall not judge after the sight of his eyes, neither decide after the\r\nhearing of his ears; 4 but with righteousness shall he judge the poor, and\r\ndecide with equity for the meek of the earth: and he shall smite the earth with\r\nthe rod of his mouth: and with the breath of his lips shall he slay the wicked.\r\n5 And righteousness shall be the girdle of his waist, and faithfulness the\r\ngirdle of his loins&quot; (Isa. 11:3-5).<br>\r\n<br>\r\nWhen our God was here the first time, He refused to become an arbiter in the\r\nsettling of an estate. He pronounced judgment upon no one in the sense of a\r\njudge who renders a legal decision. Because He is the Son of man, as we learn\r\nin John 5:26,27, God has committed all judgment to Him. He will play this role\r\nwhen He returns, which event will take place at the end of the Tribulation.<br>\r\n<br>\r\nThis prediction, dealing with Christ's judging the world at His second coming,\r\nis followed by one in verses 6-9 which deals with the lifting of the curse and\r\nwith the freeing of the animal creation from the bondage of the curse which\r\nfell upon all creation when man disobeyed God. The lifting of the curse we know\r\ndoes not occur until Christ returns. Then in verse 10 of this chapter we see a\r\nshort, glorious description of Jerusalem as it will be when our God reigns\r\nthere personally in glory.<br>\r\n<br>\r\nWhen we thus examine all of these verses, 1-10, we see that verses 1 and 2\r\nrefer to the first coming. Between verses 2 and 3 the entire Christian\r\nDispensation intervenes. It is passed over without a single reference to it.\r\nThen verses 3-10 apply to what will occur at the return of our God. In this\r\npassage, therefore, we have an application of the principle of double\r\nreference, the blending of two widely separated events by a long period of\r\ntime\u2014the two comings of the one Messiah, separated by the Christian\r\nDispensation.<br>\r\n<br>\r\nIn Jeremiah, chapter 29, we have a letter which the prophet, who was in\r\nJerusalem, wrote to the captives who went when Jehoiachin was carried by\r\nNebuchadnezzar to Babylon. The exiles were restive and were being stirred up by\r\nfalse prophets who declared that they would soon have the privilege of\r\nreturning to the land of their nativity in the very near future. In order to\r\ncounteract these false prophecies, Jeremiah wrote to the captives and declared\r\nthat they would have to remain there for seventy years. They were therefore to\r\nsettle down to a quiet, orderly life and to wait the time when God would bring\r\nthem back. This is set forth in Jeremiah 29:10,11 which I now quote: &quot;For\r\nthus saith Jehovah, After seventy years are accomplished for Babylon, I will\r\nvisit you, and perform my good word toward you, in causing you to return to\r\nthis place. 11 For I know the thoughts that I think toward you, saith Jehovah,\r\nthoughts of peace, and not of evil, to give you hope in your latter end.&quot;\r\nIn order for God to carry out His plan for Israel yet in the future, Jeremiah\r\nsaid that Godwould have to bring them back from exile at the end of the seventy\r\nyears, just as He had foretold in chapter 25 of this book.<br>\r\n<br>\r\nIn verses 12-14, however, we have a different prophecy which is as follows:\r\n&quot;And ye shall call upon me, and I will hearken unto you. 13 And ye shall\r\nseek me, and find me, when ye shall search for me with all your heart. 14 And I\r\nwill be found of you, saith Jehovah, and I will turn again your captivity, and\r\nI will gather you from all the nations, and from all the places whither I have\r\ndriven you, saith Jehovah; and I will bring you again unto the place whence I\r\ncaused you to be carried away captive.&quot; Here we see the promise that God\r\nwould turn Israel's captivity again and would gather them from all the nations\r\nand from all the places to which He had driven them and would bring them again\r\ninto their own land. This is a regathering and a restoration from a world-wide\r\ndispersion. Jeremiah promised this restoration when Israel seeks God with all\r\nof her heart and soul. This prophecy was not fulfilled at the end of the\r\nseventy years of the Babylonian captivity. There were approximately fifty\r\nthousand Jews who returned under Zerubbabel, Ezra, and Nehemiah. The bulk of\r\nthe captives remained in Babylon. But the restoration mentioned in verses 12-14\r\nis yet out in the future. It is the second restoration that God will accomplish\r\nfor Israel when He puts forth His hand to gather them from the places whither\r\nthey have been scattered, even from the four corners of the earth.<br>\r\n<br>\r\nIn view of these facts we see that the period from the first restoration after\r\nthe Exile to the final restoration of Israel to the land of the fathers is\r\npassed over between 11 and 12. Thus there is a blending of the two restorations\r\nin this one prediction. This passage therefore is an example of the law of\r\ndouble reference.<br>\r\n<br>\r\nThe prophets often resorted to this method of presenting their messages. It\r\nbecomes absolutely necessary that the student of prophecy master this principle\r\nof double or manifold fulfillment of prophecy, if he is to get a clear-cut\r\npicture of the messages of the prophets. To this end may Godbless this little\r\nexposition is my sincere longing and prayer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF RECURRENCE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nCLOSELY ASSOCIATED with the law of double reference, the double or manifold\r\nfulfillment of prophecy, is the law of recurrence. In many passages of\r\nScripture where we have the law of double reference, we likewise find an\r\napplication of the law of recurrence. To many of those who are not familiar\r\nwith this principle, especially characteristic of the prophetic word, many\r\npassages of Scripture are just a jumble of words. The picture presented is one\r\nof confusion until this law or principle is recognized; then the picture is\r\nproperly focused and appears in its true perspective.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.     Statement Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As the word, recurrence, indicates,\r\nwe may expect this principle of scriptural interpretation to involve <b>the\r\nrecord of an occurrence of an event and the repetition of the account. <\/b>A\r\nthing occurs and then, if it is repeated, it recurs. It is by repetition that\r\nwe learn things. We must have experience after experience in order to\r\nappreciate or to understand fully certain things. The adage that practice makes\r\nperfect is true. Advertisers realize the importance of this principle. An\r\nadvertisement inserted in a paper once is practically money lost. If it is\r\nrepeated at least three or four times, results begin to come. This is what\r\nadvertisers have told me, and I have tried and learned by experience that this\r\nis true. Godunderstands human psychology and knows that a thing must be\r\nrepeated time and time again in order to make the proper impression upon the\r\nhuman mind. It is therefore in accordance with this principle that Godhas\r\nadopted the principle of the law of recurrence.<br>\r\n<br>\r\nI might set forth this fundamental by calling attention to an artist who is\r\npainting the portrait of one who is posing for his likeness. After the artist\r\nhas properly arranged his lights and shades and after he has posed his subject\r\nto his liking, he can do in a very short time what he terms &quot;blocking out\r\nthe portrait.&quot; It is impossible for one to maintain the proper pose and\r\nthe correct attitude and expression of face for a long period of time. The\r\nartist, therefore, after he has posed a person properly, can very quickly\r\ntransfer the likeness to the canvas. But the mental strain upon the person\r\nposing cannot endure indefinitely. He therefore can maintain one pose only a\r\nvery short time. A second sitting is necessary. At this time the artist, after\r\nhaving posed his subject, will add new details that were not shown at the first\r\nsitting. He will likewise bring out more clearly certain features that he put\r\non the canvas at first. In somewhat the same way the prophets &quot;blocked out\r\nthe portrait&quot; at the first &quot;sitting.&quot; Then they went over the\r\nportrait at a subsequent sitting and added new details and brought out more\r\nclearly the things given at the first sitting. We must now examine the\r\nScriptures to learn the value of this principle and see its importance.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examination Of Examples Of The Law Of Recurrence<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Throughout the writings of the\r\nprophets we see this law recurring many, many times. But in this short study we\r\ncan only choose certain typical cases that will enable us to analyze the\r\nprinciple or principles that are involved so that we may be able to recognize\r\nthese basic truths in other cases and thus be better able to interpret the\r\nScriptures.<br>\r\n<br>\r\nTHE first example to which I wish to call attention is found in Isaiah,\r\nchapters 11 and 12. Before studying my analysis and explanation of these\r\nchapters, the reader should turn to his Bible and carefully read them. By doing\r\nthis, he will be better able to follow me as I interpret this passage. If he\r\ndoes this, he will be able very easily to learn the principles involved and\r\nwill be able by himself to interpret other passages involving these basic\r\ntruths.<br>\r\n<br>\r\nThe first ten verses of chapter 11 constitute the blocking out of the portrait.\r\nIn verses 1 and 2 we see a prediction of the first coming of Messiah when He\r\nenters the world by miraculous conception and virgin birth. Of course these two\r\nverses do not speak of the virgin birth, but simply speak of the Messiah and of\r\nHis coming into the world, comparing Him to a shoot that comes out of the stump\r\nof a tree and that develops into a tree bearing fruit. These verses are\r\nrecognized as a prediction of our God's first coming.<br>\r\n<br>\r\nVerses 3-5 speak of His being a judge, of His meting out justice and\r\nrighteousness to the poor of the earth, of His smiting the earth with the rod\r\nof His mouth, and of His slaying the wicked with the breath of His lips. When\r\nour God was here upon the earth the first time, He did not play the role of a\r\njudge. On the contrary, He was a messenger of good tidings of salvation. When\r\nHe returns to earth, however, He will take up the role of a judge and will\r\nestablish justice and righteousness in the earth. In view of these facts we\r\nknow that verses 3-5 constitute a prophecy concerning the second coming of our God.<br>\r\n<br>\r\nFollowing this prediction we see in verses 6-9 a prophecy concerning the\r\nlifting of the curse from the earth and of the especial results as it affects\r\nthe animal creation. Prior to man's disobedience the animals were peaceful.\r\nAfter the curse fell upon the world, they became vicious and bloodthirsty. When\r\nour God returns to earth to establish His reign of righteousness, He will\r\nremove the curse as we learn from other passages, and the animals will be\r\ngentle and will no longer have their vicious nature. Thus we know that verses\r\n6-9 are dealing with the second coming of our God, or the results of His return\r\nto earth.<br>\r\n<br>\r\nVerse 10 tells us of Jerusalem and of its being the beauty spot of the whole\r\nearth. Psalm 48 gives us a glowing description of glorified Jerusalem when our God\r\nreturns. Thus in these ten verses of Isaiah, chapter 11, we see the first\r\ncoming of our God, His return, the lifting of the curse, and His reigning in\r\nJerusalem, the glorified capital of the whole world.<br>\r\n<br>\r\nIn 11:11-12:6 Isaiah in this same sermon went back over part of this portrait\r\nthat had already been blocked out in 11:1-10. He did not touch up all of the\r\npicture by any means. On the contrary, he added new details as we shall\r\npresently see.<br>\r\n<br>\r\nIn verses 11:11,12 we see the regathering of Israel for her final establishment\r\nin the land of the fathers. According to this prediction God puts forth His\r\nhand again the second time to regather His people who are preserved from their\r\nworld-wide dispersion. God regathered Israel after the Babylonian captivity for\r\nthe first time. There can be only one more return of Israel to the land, which\r\nis the one here foretold. This regathering can be none other than that which is\r\nset forth in the vision of the valley of dry bones (Ezek., chap. 37). This\r\nregathering has already begun and will continue until it is completed at the\r\ntime of our God's return from heaven to establish His reign of righteousness.<br>\r\n<br>\r\nIn Isaiah 11:13,14 we find a prediction that the enmity and the jealousy that\r\nexisted between the kingdoms of Judah and Israel during the period of the\r\ndivided monarchy will vanish.<br>\r\n<br>\r\nIn verse 14 we see that, when Israel is gathered back into her land, trouble\r\nwill arise between the Jews on the one hand and the Philistines, the Edomites,\r\nthe Moabites, and the children of Ammon on the other. Disturbances between the Jews\r\nand the Arabs who have intermarried more or less with the descendants of the\r\nPhilistines, Edomites, Moabites, and Ammonites have been going on ever since\r\n1929. They will continue indefinitely to go on; but here is a promise that the\r\nJews will in the end be victorious in the struggle. In other words, verse 14 is\r\nbeing partially fulfilled at the present time.<br>\r\n<br>\r\nVerses 15 and 16 call attention to God's opening up a way for the Hebrews who\r\nwill be in Egypt to return to the land of their fathers. He will likewise open\r\nup the way through the Euphrates River for those Jews who will be in\r\nMesopotamia to return home. He will do this for them as He did for their\r\nancestors when He brought them out of the land of Egypt.<br>\r\n<br>\r\nChapter 12 tells of the blessedness and joy of the Hebrew people when they are\r\nrestored to their land and are in fellowship with God, which prophecy will be\r\nfulfilled in the Millennial Era.<br>\r\n<br>\r\nFrom this little survey of the contents of these two chapters we can see that\r\n11:11-12:6 constitutes an example of the law of recurrence. In Other words, in\r\nthese verses, the prophet added new details connected with the return of the God\r\nwhich he discussed in verses 3-10 of chapter 11. This whole prophecy would be\r\nthrown into confusion and would be unintelligible if one did not recognize this\r\nlaw of recurrence. Moreover, this Scripture would contradict other passages if\r\none does not recognize this law. A failure to note this principle would put the\r\nreturn mentioned in 11:11,12 after the Messiah has established His reign of\r\nrighteousness in Jerusalem. But we know from the vision of the valley of dry\r\nbones (Ezek., chap. 37) that this second restoration of the Jews begins and\r\ncontinues for some time in an orderly development. Furthermore, if we do not\r\nrecognize this law of recurrence, we would have the Jews fighting with the\r\nPhilistines, the Edomites, the Moabites, and the Ammonites during the\r\nmillennial reign of our God\u2014which thing is an absurdity. But, by recognizing\r\nthis law of recurrence, the prediction is indeed intelligible and has a very\r\ndefinite, specific meaning.<br>\r\n<br>\r\nANOTHER illustration of the law of recurrence may be found in the famous\r\npassage regarding Gog, the prince of Rosh, Meshech, and Tubal. (See Ezekiel,\r\nchapters 38 and 39.) Speaking in terms of the artist blocking out the portrait\r\nof his subject, I would say that in chapter 38, Ezekiel blocked out the\r\nportrait or picture at the first sitting. At the second sitting he filled in\r\nmore of the details as they are found in chapter 39. A failure to recognize an example\r\nof this principle as it applies in these two chapters throws the entire\r\nprophecy into confusion. Let us therefore look at these chapters in the light\r\nof this principle.<br>\r\n<br>\r\nIn Ezekiel 38:1-6 we see a prediction of the great &quot;northeastern\r\nconfederacy&quot; consisting of Russia, Persia, Ethiopia, Put, Germany, and\r\nTurkey. In verses 7-9 we learn that, after these powers secretly arm, they send\r\na great aerial armada into the blue which comes like a storm and covers the\r\nland of Palestine like a cloud. Thus the northeastern confederacy will send an\r\nairborne army to seize Palestine.<br>\r\n<br>\r\nIn verse 10-12 the motives for this invasion by the forces of Gog are set\r\nforth. Jews, a representative number, will be gathered back into the land of\r\ntheir fathers and will be living in unwalled villages, dwelling in peace and\r\nsecurity. They will have great wealth. Suddenly, without any warning, this\r\ngreat airborne army will descend upon the land and will have it in its grip. We\r\nhave every reason to believe that this will be one of the greatest, if not the\r\ngreatest, armies that ever takes to the air.<br>\r\n<br>\r\nIn verse 13 we see a second group of nations which I call the &quot;western\r\ndemocracies.&quot; In this alliance will be Sheba, Dedan, England, together\r\nwith all of the &quot;young lions thereof,&quot; the western democracies or the\r\nyounger nations of the world. When Palestine is thus invaded and seized, these\r\nwestern democracies will send a protest. That will be all that they will do.\r\nThis is seen in verse 13.<br>\r\n<br>\r\nIn verses 14-16 God shows that it is He who brings them into Palestine. They go\r\nthere prompted by their own lust for the spoil and wealth of the Jews. God\r\noverrules this base instinct to accomplish His plans and purposes. Gog, the\r\nfuture leader of Russia, is, according to verse 17 and 18, the one of whom God\r\nhas spoken through various prophets of old.<br>\r\n<br>\r\nWhen Palestine is thus seized by this airborne army and is held in the grip of\r\nthe enemy, God causes an earthquake in the land of Israel, which throws down\r\nthe mountains and fills the valleys. This quake will snuff out the life of the\r\nbulk of this airborne army. Those that are not killed by the initial shock will\r\nbe thrown into consternation and &quot;every man's sword shall be against his\r\nbrother.&quot; In a miraculous manner Godwill smite those still alive with pestilence\r\nand with blood. Following this He will rain down a cloudburst upon the land\r\nwhich will be accompanied by great hailstones, fire and brimstone. With all of\r\nthese strokes this mighty, innumerable host of invaders will be wiped out. Thus\r\nGog's armies will have met the Almighty and will be dashed into a Christless\r\ngrave.<br>\r\n<br>\r\nThus in chapter 38 Ezekiel blocks out his picture. Following the law of\r\nrecurrence, he supplies other details and completes his picture in chapter 39.\r\nTo this let us now give special attention. In verses 1-3 of this chapter God reiterates\r\nthe fact that He is the one who brings Gog with his forces into the land of\r\nPalestine. In verses 4 and 5, He tells that He will vanquish him in the holy\r\nland. But in verse 6 information is given which is not hinted at in chapter 38.\r\nIn this verse we are told that God, at the time He wipes out this mighty army\r\nin Palestine, will also rain down fire upon Magog, Russia. In 38:22 we see that\r\nGod rains down hailstones, fire, and brimstone upon the army in Palestine. But\r\nnothing is said about His raining fire and brimstone down upon the great\r\ncountry of Russia. In the second picture, however, we see that, this is true.\r\nNot only will God rain down fire upon Russia at that time, but He will also\r\nrain this fire down upon &quot;them that dwell securely in the isles.&quot; The\r\nword <i>isles<\/i> in this passage signifies nations, as we learn from many\r\nplaces. This oracle made against Gog in chapters 38 and 39 concerns itself with\r\ntelling of the complete defeat and overthrow of Gog and his cohorts. Their\r\nmilitary forces, as we have just seen, are destroyed in Palestine. The country\r\nsponsoring such a treacherous act, Russia, is likewise destroyed by a stroke of\r\ndivine judgment. Thus we can see that the prophecy is dealing with God's\r\nhurling His judgments against the forces of Gog. At the time of His entering\r\ninto judgment with him, He rains down fire upon them that are secure in the\r\nnations. In view of all of the facts and the sweep of this passage, we are safe\r\nin concluding that those who are in the isles of the sea and upon whom the fire\r\nis rained from heaven are those who are aiding and abetting Gog and his\r\nlieutenants in their lawless plan for world revolution. Or, in other words,\r\nthese upon whom the fire and brimstone rain and who are secure among the\r\nnations, are the fifth columnists of the Russian government. Thus, when the\r\ninvasion of Palestine comes, God, with a series of judgments, will wipe out\r\ncompletely the regime of Gog and his cohorts.<br>\r\n<br>\r\nIn verses 9 and 10 we see that, when Gog goes there with his armies and with\r\nuntold equipment, there will be sufficient wood gathered from the wreckage of\r\nhis weapons to furnish the natives of the land with firewood for seven years.\r\nThis is, to be taken literally. Seven months will be occupied in cleansing the\r\nland from the dead bodies of that innumerable host that will be wiped out by\r\nthe judgments of God. This is set forth in verses 11-16.<br>\r\n<br>\r\nWhen the armies of Gog are overthrown in Palestine, the birds of the heavens\r\nwill be invited to come and feast upon the carcasses of this army. This thought\r\nis presented in verse 17-20.<br>\r\n<br>\r\nThe overthrow of the armies of Gog when they invade Palestine occurs before the\r\nTribulation, as I show beyond a peradventure in my small volume entitled <i>When\r\nGog's Armies Meet the Almighty.<\/i> Thus, in chapter 38, the picture of this\r\nfuture invasion and of the end of this great army is blocked out in chapter 38.\r\nThe picture is touched up and completed in Ezekiel 39:1-16.<br>\r\n<br>\r\nBut this signal overthrow of the forces of Gog, before the Tribulation by\r\ndivine intervention is suggestive of the overthrow of the forces of the\r\nAntichrist at the end of the Tribulation, and of the inauguration of the\r\nkingdom of God when the Antichrist is overthrown. Thus in verses 17-29 the\r\nprophet goes from the discussion of the overthrow of Gog before the Tribulation\r\nto the overthrow of the Antichrist and the establishment of the kingdom of God\r\nupon the earth after the Tribulation. When these chapters are thus studied in\r\nthe light of the principle of the law of recurrence, they become very intelligible\r\nand most definite. Clarity of thought and perception is what is needed today in\r\nthe study of the prophetic word.<br>\r\n<br>\r\nI WISH to call attention to one more illustration of this law of recurrence,\r\nwhich is found in the Olivet Discourse as recorded in Matthew, chapters 24 and\r\n25. In terms of the illustration of painting a picture, I would say that our God\r\nblocked out His portrait in Matthew 24:1-31 at the first sitting. At the second\r\nsitting, He touched up and completed the picture as we see in 24:32-25:46. Unless\r\none recognizes an illustration of the law of recurrence in this passage, it is\r\nbut a jumble of predictions. But when one recognizes this fact, the prophecy\r\nbecomes very intelligible to him.<br>\r\n<br>\r\nLet us look at the facts which are presented in 24:1-31. In verses 1 and 2 Godmade\r\na prediction concerning the destruction of the Temple, which prophecy was\r\nfulfilled, as we know, in A.D. 70. In verse 3 the disciples asked Godtwo\r\nquestions: (1) When would the prophecy be fulfilled; (2) what would be <i>the<\/i>\r\nsign of two events, of His coming and of the consummation of the age. In view\r\nof the fact that there would be false Christs appearing from time to time, Christ\r\ndepicted them in verses 4 and 5. Then in verse 6, he warned the disciples\r\nagainst drawing hasty conclusions with reference to the end of the age when a\r\nwar would break forth; for He declared that, during the entire Christian\r\nDispensation, there would be wars and rumors of wars. Hence they were not to\r\nattach any prophetic significance to any of these. When, therefore, a war would\r\nbreak out, declared he, the end would not be yet; for &quot;nation shall rise\r\nagainst nation, and kingdom against kingdom; and there shall be famines and\r\nearthquakes in divers places. 8 But all these things are the beginning of\r\ntravail&quot; (vss. 7, 8). The wars and rumors of wars are local conflicts,\r\nwhich characterize the Christian Dispensation. &quot;Nation rising against\r\nnation and kingdom against kingdom&quot; of verse 7 is a prediction of a world\r\nwar. This language is a peculiar Hebrew idiom which appears in the Old\r\nTestament. When it is examined in the light of its context, it is seen to be a\r\nwar that affects all of the territory before the prophet's vision when he used\r\na like expression. Since Christ in the Olivet Discourse had a world outlook,\r\nHis use of this idiom could mean only a world war, that begins with one nation\r\nrising against another and other nations coming in until it becomes a global\r\nconflict. Such a world war attended by famines, and Luke adds pestilences, and\r\ngreat earthquakes constitutes, said Christ, the first birth pain\u2014the warning to\r\nthe world that the time to be delivered from the bondage of corruption into the\r\nliberty of the glory of the children of God is at hand. Thus verses 7 and 8\r\nforetell that <i>the<\/i> sign of the end of the age is a world war, attended by\r\nfamines, pestilences, and great earthquakes. Following this prediction is one\r\nconcerning the first half of the Tribulation, found in verses 9-14. In this\r\nperiod of travail iniquity will abound but the gospel is to be preached at that\r\ntime unto all the nations. When the full testimony will have been given, then\r\nthe end, the end of the age concerning which the Apostles asked, would come.<br>\r\n<br>\r\nThe &quot;abomination of desolation,&quot; according to verse 15, will be set\r\nup in the middle of the Tribulation. This abomination is nothing but an idol,\r\nthe image of the Antichrist, which will be set up in the middle of the\r\nTribulation, as we learn in Revelation, chapter 13. Matthew 24:15-28 is a\r\ndescription of the second half of the Tribulation.<br>\r\n<br>\r\nIn verses 29-31 we see that, at the conclusion of the Tribulation, there will\r\nbe a total blackout of the heavenly bodies. Then will appear the sign of the\r\nSon of man coming in heaven. At that time He will also gather up His elect from\r\nthe four corners of the earth. When He thus comes, He takes the world situation\r\nin hand and establishes His world-wide reign of righteousness.<br>\r\n<br>\r\nThus in Matthew 24:1-31 Christ has outlined the entire Christian Dispensation,\r\nbeginning with His day and taking us through the present era and the\r\nTribulation, which follows, and has taken us to His second coming. At this time\r\nHe, in the illustration of blocking out the picture, finishes that phase of the\r\nwork. Then, beginning with verse 32, He begins to fill in or add\r\ndetails\u2014emphasizing some things that He had mentioned before\u2014and to add new\r\nones. Thus in verses 32 and 33 He declared: &quot;Now from the fig tree learn\r\nher parable: when her branch is now become tender, and putteth forth its\r\nleaves, ye know that the summer is nigh; 33 even so ye also, when ye see all\r\nthese things, know ye that he is nigh, <i>even<\/i> at the doors.&quot; The fig\r\ntree means the fig tree. When its buds begin to become tender, and it begins to\r\nput forth, one knows that the summer is near. Now Christ said in the same\r\nmanner that the ones who see &quot;all these things&quot; can draw a conclusion\r\nwith reference to the nearness of His return. The words in the original\r\nrendered &quot;all these things&quot; are the very ones that He used in verse 8\r\nin the quotation: &quot;But all these things are the beginning of travail.&quot;\r\nThe &quot;all these things&quot; in verse 8 are none other than a world war,\r\nfamines, pestilences, and great earthquakes attending this global conflict.\r\nThus in verses 32 and 33 &quot;fig tree&quot; can be nothing but a fig tree.\r\nThere is nothing to indicate a departure from the literal meaning. We must,\r\ntherefore, understand God as referring to a literal fig tree. The people who\r\nare living when the fig tree begins to put forth its leaves and to bud know\r\nthat summer is close at hand. Christ said that, in the same way, the one who\r\nsees &quot;all these things,&quot; a global conflict attended by famines,\r\npestilences, and great earthquakes in divers places, can know that His coming\r\nis close at hand. How close? The answer is: &quot;Verily, I say unto you, This\r\ngeneration shall not pass away, till all these things be accomplished.&quot;\r\nWas He speaking of the generation that would be dying off when the global\r\nconflict would break forth upon the world? Certainly that would not have any\r\nmeaning. Neither was He talking about the generation that had spent half of its\r\nlife. All the facts of the context demand that we understand this to be the\r\ngeneration that was rising and that was old enough to look at the prophecy,\r\nthen to examine current events, and to identify the raging conflict as the one\r\nforetold by God. Thus the generation that was old enough at the time of the\r\nfirst global conflict, 1914-1918, was the one of which He was speaking in verse\r\n34. From this fact we see that Christin verses 32 and 33 was talking about\r\nWorld War I. Here He adds a detail to His picture, that He omitted in verses 7\r\nand 8. This is a very important bit of information.<br>\r\n<br>\r\nIn verses 36-39 Christ told us that the same conditions will develop prior to\r\nthe Tribulation, about which He spoke in verses 9-28, as existed in the days of\r\nNoah immediately before the catastrophe of the Flood. In those days, prior to\r\nthe Flood, men were eating and drinking, marrying and giving in marriage,\r\nbuying and selling, until the very day that Noah entered the ark. The Flood\r\ncame and destroyed all of that godless generation. God says that those times\r\nwill be duplicated immediately before the Tribulation. Thus there is no promise\r\nin the Scriptures of a great revival prior to the Tribulation. The judgments of\r\nthe Tribulation will come suddenly upon the world, and the bulk of the people\r\nupon the earth will be swept away by that titanic catastrophe. Prior to the\r\nbursting forth of the Tribulation upon the world, two men will be in a field;\r\none will be taken and one left (vs. 40). Two women will be grinding at a mill;\r\none will be taken and one left (41). The disciples therefore are urged to watch\r\nfor they know not on what day Christ will return. From the entire drift of the\r\nthought it is clear that Christ here was speaking of the rapture of the saints,\r\nwhen He descends from the heavens to the air to raise the dead in Christ and to\r\ncatch up the living saints. He continues to speak of this great event down\r\nthrough verse 44. In verses 45-51 He speaks of the faithful and the unfaithful\r\nservants. In 25:1-13 He describes those who are in the kingdom of heaven. A\r\nstudy of the parables of the thirteenth chapter of Matthew shows what Christ\r\nmeant by the kingdom of heaven and who are in it. Now all of those who are in\r\nthe kingdom of heaven fall into two groups\u2014the saved and the lost. The saved\r\nare, in the Parable of the Ten Virgins, represented by wise virgins. The second\r\ngroup, the lost, are represented by the five foolish virgins. In 25:14-30 Christ\r\nspoke of rewarding those who are in the kingdom of heaven. The man receiving\r\nthe five talents gained five others and was rewarded accordingly. The one who\r\nreceived two talents gained with them two others and was likewise rewarded. But\r\nthe one who received one talent buried it and did nothing about it. He was cast\r\ninto outer darkness where there will be weeping and gnashing of teeth. This one\r\nrepresents the man who is in the kingdom of heaven, but is unsaved and does not\r\nuse the talent that is given to him.<br>\r\n<br>\r\nFrom this survey of 24:32-25:30 it is evident that Christ was talking about the\r\nrapture and things connected with that glorious event. But with 25:31 He left a\r\ndiscussion of the rapture and went to the end of the Tribulation and spoke\r\nabout His glorious coming. Thus between verses 30 and 31 the seven years of the\r\nTribulation intervene. The relation between 24:32-25:31 and the block of\r\nScripture consisting of 25:31-46 is an illustration of the law of double\r\nreference, which we studied in last month's meditation.<br>\r\n<br>\r\nBy anyone's carefully studying the law of recurrence and the illustrations\r\ndiscussed in this article, he can soon learn to recognize an example of this\r\nmost important law.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>PARONOMASIA OR A PLAY ON WORDS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nTHE BIBLE is the revelation of God put in human language. God not only gave the\r\nthought, but also chose the words by which the disclosure was to be conveyed to\r\nman. In giving His Word He used the language of the people to whom He spoke. In\r\nall languages there are <i>literal<\/i> terms and figurative expressions. There\r\nare all types of figures of speech and metaphorical language. Unless a person\r\nrealizes this fact, he will run into difficulty in interpreting the Scriptures.\r\nMoreover, the student must be familiar with the various figures of speech. One\r\nof the least known and yet one of the most important figures occurring in the\r\nScriptures is that of paronomasia or a play on words and ideas. Since it occurs\r\nso very, very frequently, and since in many instances the entire point in a\r\npassage is bound up in an understanding of this figure, it is of the utmost\r\nimportance that the Bible student should familiarize himself with it in order\r\nthat he might follow the thought of the Scriptures as they are making their\r\nrevelation known to him.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           What\r\nIs Paronomasia?<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>As stated in the heading of this\r\nstudy, <b>paronomasia is a play on words or ideas.<\/b> This term is from the\r\nGreek and is a combination of a preposition and a noun, the former primarily\r\nmeaning <i>beside;<\/i> the latter indicating to name or to give a name to.\r\nLaying aside the rigidity of the etymology of the term, we would say that <b>paronomasia\r\nconsists of our laying down beside one word or idea that has been used\u2014a\r\nsimilar one with a little variation or change.<\/b> The point or force of the\r\nword or idea thus employed is contingent upon our understanding of the word or\r\nidea upon which it is a pun.<br>\r\n<br>\r\nAn illustration, however, is worth many definitions and words. Everyone of us\r\nis familiar with the fact that frequently a parent has spoken to a child, who\r\nhas taken a serious matter lightly and laughingly, saying: &quot;You will be\r\nlaughing on the other side of your face (or mouth).&quot; No explanation of\r\nwhat is meant is needed. The child is not considering the seriousness of the\r\nmatter in hand; but, on the contrary he is laughing about it. The warning is\r\ngiven in terms of what is being done, namely, laughing. But the parent does not\r\nsuggest that the child actually will be laughing; he simply means that he will\r\nbe crying; but he speaks of what the child will be doing in terms of what he is\r\ndoing at the time of the reprimand. In scores upon scores of passages throughout\r\nthe Word we find this same usage of language. It must therefore be recognized\r\nin order to understand what is meant.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>II.          Examples Of Paronomasia<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In this discussion we shall\r\nnotice only a few examples of this usage, the first of which is Amos 8:1,2:\r\n&quot;Thus God showed me: and behold, a basket of summer fruit. 2 And he said,\r\nAmos, what seest thou? And I said, A basket of summer fruit. Then said Jehovah\r\nunto me, The end is come upon my people Israel; I will not again pass by them\r\nany more.&quot; God showed the prophet, in vision, a basket of summer fruit.\r\nThe word rendered &quot;summer fruit&quot; is the Hebrew word, <i>kayits,<\/i>\r\nwhen transliterated. To the prophet's answer God said: &quot;The end is come\r\nupon my people Israel.&quot; The word rendered &quot;the end,&quot; when\r\ntransliterated, is <i>kets.<\/i> The radicals of each word are the same, with\r\nthe exception of the &quot;y&quot;. But in Hebrew they appear very much alike.\r\nThere is a play, not upon the idea, but upon the words, which were so very\r\nsimilar that the general impression made upon the prophet's mind was indelible.\r\nThus when anyone who had listened to the oracle saw a basket of summer fruit,\r\nhe would automatically think of the oracle that it indicated the end that would\r\ncome upon the people of Israel.<br>\r\n<br>\r\nANOTHER example of paronomasia is found in Micah, which reads as follows:\r\n&quot;Woe to them that devise iniquity and work evil upon their beds! when the\r\nmorning is light, they practice it, because it is in the power of their hand. 2\r\nAnd they covet fields, and seize them; and houses, and take them away: and they\r\noppress a man and his house, even a man and his heritage. 3 Therefore thus\r\nsaith Jehovah: Behold, against this family do I devise an evil, from which ye\r\nshall not remove your necks, neither shall ye walk haughtily; for it is an evil\r\ntime.&quot; (Micah 2:1-3).<br>\r\n<br>\r\nThe prophet spoke, or rather pronounced, a woe against those who devised\r\niniquity and worked evil upon their beds, when they were lying in the quietude\r\nof the night. But when the day arose, they would put into execution their\r\ndiabolical plans. They were covetous people who would take advantage of others\r\nand oppress them in any and every way possible. To them, therefore, God gave\r\nthe following warning: &quot;Behold, against this family do I devise an evil,\r\nfrom which ye shall not remove your necks, neither shall ye walk haughtily; for\r\nit is an evil time.&quot;<br>\r\n<br>\r\nThese people would plot against innocent helpless ones, scheming how they could\r\nrob people by every method and device possible. They planned what was indeed\r\noutright wickedness and sin. Against them, therefore, God hurled the threat\r\nthat He would likewise devise an evil against them. He would do some planning\r\nand plotting. He, by His omniscience, could out-plan and out-maneuver them. In\r\ndoing so, He would bring calamity upon them. Since the Almighty is a holy God\r\nand is not tempted of evil, that is, <i>moral wrong,<\/i> we can see that the\r\nword &quot;evil&quot; is used in a different sense. The word rendered\r\n&quot;evil&quot; in the Old Testament very frequently indicates calamity. As an\r\nexample of this meaning note the following passage: &quot;I [Jehovah] form the\r\nlight, and create darkness; I make peace, and create evil [calamity]; I am\r\nJehovah, that doeth all these things.&quot; In this passage we see, then, when\r\nwe view all the facts, that God is threatening punishment to the evildoers who\r\nwere plotting iniquitous acts against their fellowmen. God plans the evil, that\r\nis, the punishment, that He must as a holy and just God bring as retribution\r\nupon people for their sins. Be not deceived; God is not mocked; for that which\r\na man sows, he shall also reap. Man should ever remember that his sin will find\r\nhim out.<br>\r\n<br>\r\nAS another example of paronomasia, let us notice the following passage:\r\n&quot;But ye that forsake Jehovah, that forget my holy mountain, that prepare a\r\ntable for Fortune, and that fill up mingled wine unto Destiny; 12 I will\r\ndestine you to the sword, and ye shall all bow down to the slaughter; because\r\nwhen I called, ye did not answer; when I spake, ye did not hear; but ye did\r\nthat which was evil in mine eyes, and chose that wherein I delighted not&quot;\r\n(Isa. 65:11,12). In order to understand this passage, one must recognize the\r\nfact that, according to the prophetic word, after the church is gone\u2014removed\r\nfrom the earth by the rapture\u2014paganism will spread like a prairie fire all over\r\nthe world. Men of every nation and tribe will resort to gross idolatry. That\r\nthey will do this is evident from such a passage as Revelation 9:20,21:\r\n&quot;And the rest of mankind, who were not killed with these plagues, repented\r\nnot of the work of their hands, that they should not worship demons, and the\r\nidols of gold, and of silver, and of brass, and of stone, and of wood; which\r\ncan neither see, nor hear, nor walk: 21 and they repented not of their murders,\r\nnor of their sorceries, nor of their fornication, nor of their thefts.&quot;\r\nThere are a number of passages in the Old Testament that foretell the same\r\nthing. We see therefore that men will actually revert to gross idolatrous\r\npaganism in the Tribulation Period.<br>\r\n<br>\r\nIn Israel idolatry will spring forth at that future time. Isaiah, therefore,\r\nassumed, in the passage under consideration, this flood tide of paganism. There\r\nare two idols that are mentioned in Isaiah 65:11, Fortune and Destiny. The word\r\nrendered &quot;Destiny&quot; in the original is <i>Meni.<\/i> This is the name\r\nof the Babylonian goddess that corresponded to the Venus of the Roman pantheon.\r\nHaving accused the people of filling up mingled wine unto Destiny, that is,\r\nMeni, the prophet then used the word which when transliterated into the\r\nEnglish, is spelled <i>Manithi<\/i> and which means <i>to appoint, toallot to,\r\nor to destine.<\/i> Thus the prophet chose that verb the simple form of which is\r\nManan, which corresponded most nearly to the name of this Babylonian goddess,\r\nwhich meant to appoint or to allot to, and which, in this case, indicates to\r\ndestine to. He therefore said that God would &quot;destine you to the\r\nsword,&quot; since they had engaged in the worship of this goddess.<br>\r\n<br>\r\nANOTHER most important case of paronomasia is found in Daniel, chapter 9. It\r\nappears in verse 24 in the statement, &quot;Seventy weeks are decreed upon thy\r\npeople and upon thy holy city, to finish transgression, and to make an end of\r\nsins, and to make reconciliation for iniquity, and to bring in everlasting\r\nrighteousness, and to seal up vision and prophecy, and to anoint the most holy.&quot;\r\nWhat is the meaning of the expression &quot;seventy weeks&quot;? Literally it\r\nis &quot;seventy sevens.&quot; To translate the second word by our English\r\nword, weeks, was a most unfortunate rendition. Our English word, week, has a\r\nspecific, definite meaning of <i>seven days.<\/i> This is not true with\r\nreference to the original Hebrew term. It simply meant <i>seven.<\/i> If one,\r\nspeaking in Hebrew and using the language as Daniel did, should be talking\r\nabout trees and wanted to let us know that he had seen only seven trees, he\r\nwould use the same word which the angel Gabriel employed in this verse. On the\r\nother hand, if he were speaking of men and wished to indicate that there were\r\nseven, he would use the same word. Moreover, if he were talking of chickens and\r\nwanted to tell us that there were seven of these fowls, he would use the same\r\nword. Thus the term indicates only the number <i>seven<\/i> in the Hebrew.<br>\r\n<br>\r\nWhat, then, did the angel Gabriel mean by affirming to Daniel that there were\r\nseventy sevens decreed upon the people of Israel and upon the Holy City? This\r\nquery can be answered only by looking at the entire context in chapter 9. The\r\nkey to the proper understanding of this passage is to be found in the first two\r\nverses, which read as follows: 1 &quot;In the first year of Darius the son of\r\nAhasuerus, of the seed of the Medes, who was made king over the realm of the\r\nChaldeans, 2 in the first year of his reign I, Daniel, understood by the books\r\nthe number of the years whereof the word of Jehovah came to Jeremiah the\r\nprophet, for the accomplishing of the desolations of Jerusalem, even seventy\r\nyears.&quot; Daniel in these verses informs us that he understood by the books\r\nthe number of the years whereof God spoke to Jeremiah regarding the\r\naccomplishment of the desolations of Jerusalem. From this statement it is clear\r\nthat Daniel was studying the book of Jeremiah, who foretold the Babylonian\r\nsiege and the consequent Exile, and other books that threw light upon this\r\nprediction. One naturally and immediately thinks of the Books of Kings and\r\nChronicles, which record the causes of the downfall of the Hebrew monarchy and\r\nthe actual collapse of Jewish resistance, together with the Babylonian\r\ncaptivity. Those books gave the historical account of the fall of the Jewish\r\nmonarchy. In the light of the historical records and significance of the word,\r\nyear, in those works, and also in the light of Jeremiah's prediction that the\r\nBabylonian captivity would continue for seventy years, Daniel naturally\r\nunderstood the years for the Exile to be seventy of the ordinary solar\r\nyears\u2014the years mentioned in those books.<br>\r\n<br>\r\nIn Daniel 9:1 we see that the prophet was studying Jeremiah's works in the\r\nfirst year of Darius, the son of Ahasuerus, of the seed of the Medes. This year\r\nwas the sixty-eighth of the seventy years of Babylonian captivity. Believing\r\nthe word of Jeremiah to be the very Word of God and trusting God to say what He\r\nmeant and to mean what He said, Daniel believed that the Exile would be\r\ncompleted within two years. In this he was correct.<br>\r\n<br>\r\nThe prediction that the captivity would last for seventy years is found in\r\nJeremiah, chapters 25 and 29. I invite the reader to turn to these scriptures\r\nin his Bible and to study them carefully. I shall, however, quote only from the\r\nlatter. &quot;For thus saith Jehovah, After seventy years are accomplished for\r\nBabylon, I will visit you, and perform my good word toward you, in causing you\r\nto return to this place. 11 For I know the thoughts that I think toward you,\r\nsaith Jehovah, thoughts of peace, and not of evil, to give you hope in your\r\nlatter end. 12 And ye shall call upon me, and ye shall go and pray unto me, and\r\nI will hearken unto you. 13 And ye shall seek me, and find me, when ye shall\r\nsearch for me with all your heart. 14 And I will be found of you, saith\r\nJehovah, and I will turn again your captivity, and I will gather you from all\r\nthe nations, and from all the places whither I have driven you, saith Jehovah;\r\nand I will bring you again unto the place whence I caused you to be carried\r\naway captive&quot; (Jer. 29:10-14).<br>\r\n<br>\r\nNote the fact that, in verse 10 of this quotation God says that, at the end of\r\nthe seventy years, He would bring back the people to the land of the fathers.\r\nIn verse 11 the prophet shows that this is necessary in order for God to carry\r\nout His plans and purposes regarding Israel which reach out into the distant\r\nfuture\u2014&quot;to give you hope in your latter end.&quot; Thus verse 11 drops the\r\nsubject of the Babylonian captivity and the restoration from the same and darts\r\nout into the future to the latter end. Still having his attention focused on\r\nthe end of this age, the prophet continued the prediction. &quot;And ye shall\r\ncall upon me, and ye shall go and pray unto me, and I will hearken unto you. 13\r\nAnd ye shall seek me, and find me, when ye shall search for me with all your\r\nheart. 14 And I will be found of you, saith Jehovah, and I will turn again your\r\ncaptivity, and I will gather you from all nations, and from all the places\r\nwhither I have driven you, saith Jehovah ...&quot; Observe the fact that in\r\nverse 10, in speaking of the restoration from Babylon, he simply said that God\r\nwould cause them &quot;to return to this place&quot;\u2014Palestine. But with\r\nreference to the other regathering of Israel and her being restored to her\r\nland, in the latter end, God declared, &quot;I will turn again your captivity,\r\nand I will gather you from all the nations ...&quot; Here the word\r\n&quot;again&quot; is inserted, indicating that this is another restoration, a\r\nsecond one. This is in perfect accord with Isaiah 11:11 where God promised to\r\nput forth His hand again the second time to regather Israel from her world-wide\r\ndispersion. Thus it becomes evident to every close student of the Word that\r\nthere is a blending of the predictions concerning the two restorations of\r\nIsrael to her own land\u2014the first from Babylonian captivity; the second from her\r\nworld-wide dispersion. Only the very close Bible student will catch this most\r\nimportant point.<br>\r\n<br>\r\nSince <\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Daniel\r\nwas studying the Book of Jeremiah, and since the seventy years of desolations\r\nof Jerusalem are mentioned in these two chapters, we know that he was studying\r\nJeremiah, chapter 29. In his perusal of this passage it is quite evident from\r\nwhat the angel Gabriel said that Daniel did not see the fine point of there\r\nbeing two restorations of Israel to her own land but expected the final and\r\ncomplete restoration after the Babylonian captivity. That Daniel did arrive at\r\nthis conclusion is reflected in Gabriel's statement to him, as he (Daniel) had\r\ninformed us: &quot;And he instructed me, and talked with me, and said, 0\r\nDaniel, I am now come forth to give thee wisdom and understanding. 23 At the\r\nbeginning of thy supplications the commandment went forth, and I am come to\r\ntell thee; for thou art greatly beloved: therefore consider the matter, and\r\nunderstand the vision&quot; (Dan. 9:22,23). Daniel needed instruction. For that\r\nreason <span style='color:black'>God<\/span>sent Gabriel to the prophet, who\r\ndeclared that he had been sent to him &quot;to give thee [Daniel] wisdom and\r\nunderstanding.&quot; Gabriel felt the necessity of warning the prophet not to\r\ndismiss the issue, but to open his heart and to receive the instruction which\r\nGabriel was giving him. From these facts it is very evident that Daniel did not\r\nunderstand thoroughly the message of Jeremiah.<br>\r\n<br>\r\nThe prophets, when the Spirit of God was upon them, were infallibly inspired\r\nand could not and did not make any mistakes. But the Spirit of God was not upon\r\nthe prophets all the time. The Spirit came on various occasions. Usually the\r\nprophets date the time of their reception of a message from God. When the\r\nSpirit was not thus upon them and inspiring them, they could make mistakes, as\r\nNathan the prophet did in his advising David to build a temple to <span\r\nstyle='color:black'>God<\/span>. After he had thus encouraged the king, Nathan\r\nwas forced by <span style='color:black'>God<\/span>to go and correct his mistake\r\n(II Sam., chap. 7).<br>\r\n<br>\r\nWe can gather from the prediction in Daniel 9:24 the mistake that Daniel made.\r\nHe concluded that the six things mentioned in Daniel 9:24 would be fulfilled at\r\nthe end of the Babylonian captivity\u2014within two years of the time. That the\r\nreader might see the mistake that Daniel made, I quote this verse again:\r\n&quot;Seventy weeks are decreed upon thy people and upon thy holy city, to\r\nfinish transgression, and to make an end of sins, and to make reconciliation\r\nfor iniquity, and to bring in everlasting righteousness, and to seal up vision\r\nand prophecy, and to anoint the most holy.&quot; Instead of these six things\r\nbeing fulfilled at the end of that first period of seventy years of the\r\nBabylonian captivity, as the prophet had thought, Gabriel said that there were <i>seventy\r\nsevens<\/i> decreed upon the Jewish people and upon Jerusalem for the bringing\r\nin of millennial conditions.<br>\r\n<br>\r\nGabriel said that there were seventy sevens (not seventy weeks of days) decreed\r\nupon Israel and Jerusalem. Seventy sevens of what? Of the thing about which\r\nDaniel had been reading and studying. As we have already seen, he had been\r\nreading about and thinking of literal years, regular solar years, consisting of\r\nthe four seasons\u2014years such as are recorded in the historical portions of the\r\nScriptures. The angel Gabriel therefore said to Daniel that, instead of the\r\nMillennium's coming at the end of that first period of seventy years, there\r\nwould be <i>seventy times seven years<\/i> before that vision would become\r\nreality.<br>\r\n<br>\r\nThus we see that the Exile lasted for seventy times one year, or seventy years.\r\nBut there must pass seventy times seven years before the establishment of this\r\nreign of righteousness upon the earth.<br>\r\n<br>\r\nIn view of all the facts we see that the expression, seventy times seven, is an\r\nillustration of the principle of paronomasia. The recognition of this fact\r\ngives us the keynote to the proper understanding of the passage. A failure to\r\nrecognize that this is a case of paronomasia throws the entire passage into\r\nconfusion. As a result, many wild and weird guesses and interpretations have\r\nbeen imposed upon Daniel, chapter 9. In fact, a certain system of a\r\nchronological prophetic outline is based upon the conclusion, drawn from this\r\npassage, by many who fail to see that this is a plain and evident case of a\r\nplay upon words.<br>\r\n<br>\r\nFor a full and complete discussion of the prophecy of Daniel, chapter 9, see\r\neither my volume, <i>Messiah: His First Coming Scheduled,<\/i> or <i>The Seventy\r\nWeeks of Daniel.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART II<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nSTILL another important instance of paronomasia is found in Daniel 11:38 in the\r\nexpression &quot;the god of fortresses&quot; found in the sentence: &quot;But\r\nin his place shall he honor the god of fortresses; and a god whom his fathers\r\nknew not shall he honor with gold, and silver, and with precious stones and\r\npleasant things.&quot;<br>\r\n<br>\r\nIn order to understand this marvelous prediction concerning the willful king of\r\nthe time of the end, it is necessary for one to see this specific prophecy in\r\nthe light of the entire context. Daniel, chapters 10, 11, and 12, constitute\r\none complete oracle. In Daniel 11:2-4 we have a rapid survey of the\r\nMedo-Persian Empire which was brought to an end by the Greek Empire under\r\nAlexander the Great. The collapse and division of Alexander's empire among his\r\nfour generals is likewise foreshadowed in verse 4. In verses 5-19 is a very\r\nrapid survey of the conflict that raged between the Greco-Syrian Empire under\r\nthe Seleucid kings and the Greco-Egyptian kings of the Ptolemaic line in Egypt.\r\nThe former king is called &quot;the king of the north,&quot; whereas the latter\r\none is called &quot;the king of the south.&quot; Thus in these verses appears a\r\nsurvey of the struggle between Egypt and Syria, down to the time of the father\r\nof Antiochus Epiphanes of the Greco-Syrian kingdom. In verse 21 we see\r\nAntiochus Epiphanes, the great persecutor of the Jews. A description of the war\r\nbetween Antiochus and the Maccabees is set forth in verses 21-35. But in verses\r\n31-35 there begin to appear little glimpses of conditions that will exist in Israel\r\nin the end time. Thus in these last verses there is a blending of the immediate\r\nfuture with the far distant period of the end time. This is a very reasonable\r\nthing, because a situation similar to that of the Maccabean Period will exist\r\nin the end time.<br>\r\n<br>\r\nBut when we come to Daniel 11:36, we are in the midst of the Tribulation\r\nPeriod. The reason for my saying this is that the things which this willful\r\nking will do are described by John in Revelation, chapter 13, as occurring in\r\nthe middle of the Tribulation.<br>\r\n<br>\r\nBUT let us look at the immediate text: &quot;36 And the king shall do according\r\nto his will; and he shall exalt himself, and magnify himself above every god,\r\nand shall speak marvelous things against the God of gods; and he shall prosper\r\ntill the indignation be accomplished; for that which is determined shall be\r\ndone. 37 Neither shall he regard the gods of his fathers, nor the desire of\r\nwomen, nor regard any god; for he shall magnify himself above all. 38 But in\r\nhis place shall he honor the god of fortresses; and a god whom his fathers knew\r\nnot shall he honor with gold, and silver, and with precious stones and pleasant\r\nthings. 39 And he shall deal with the strongest fortresses by the help of a\r\nforeign god: whosoever acknowledgeth him he will increase with glory; and he\r\nshall cause them to rule over many, and shall divide the land for a price&quot;\r\n(Dan. 11:36-39).<br>\r\n<br>\r\nHere is a determined king who does according to his will. He exalts himself and\r\nmagnifies himself above every god, he speaks horrible things against the God of\r\ngods, Jehovah, the true God, and prospers in his designs to the close of the\r\nperiod of indignation. This information we gather from verse 36. In the\r\nfollowing verse Daniel gives us more explicit information. He disregards the\r\ngods of his fathers. This raises the question as to the nationality of this\r\ngreat king. From Daniel, chapter 7, we know that the prince who will rule the\r\nworld empire of the end time is none other than a person of Roman extraction.\r\nThis fact is reflected in the statement that the people of the coming prince\r\nshall, according to Daniel, destroy the city and the sanctuary. This is a\r\nprediction that was fulfilled by the Roman conquest and overthrow of the Jewish\r\ncommonwealth in A.D. 70. The people who overthrew the Jewish nation were the\r\nRomans. Daniel tells us that these who overthrow the Jewish commonwealth are\r\nthe people of this future coming prince. Since the Romans did that, we know\r\nthat the future world ruler is to be of Roman extraction. Then the gods of his\r\nfathers are none other than the gods of the Romans. The next statement that is\r\nmade is that he does not regard &quot;the desire of women.&quot; For the moment\r\nlet us pass by this expression to the next one: &quot;neither does he regard\r\nany god; for he shall magnify himself above all&quot;\u2014that is, above all gods.\r\nThis passage presupposes the springing up of idolatry all over the world in the\r\ntime of the Tribulation. Thus there will come back into existence the old Roman\r\ngods, the old Norse gods, the Teutonic gods, the gods of the Greeks; in fact,\r\nthe world will be engulfed by idolatry, as we have already seen in other\r\ndiscussions appearing in this magazine. This condition will continue throughout\r\nthe first half of the great Tribulation Period. But in the middle of the\r\nTribulation, as we learn from Revelation, chapter 13, this world dictator will\r\ndemand the worship of all people. He will oppose all idolatry and Christianity\r\nas it will be preached by the 144,000 Jewish evangelists during the first half\r\nof the Tribulation. He will have an image of himself set up in Jerusalem in the\r\nJewish Temple. At the unveiling of that image, it will be given by Satan the\r\npower to speak and will perform miracles, even causing fire to descend out of\r\nheaven to earth in the sight of men. Doubtless the ceremonies in connection\r\nwith the unveiling of this image will be sent by television and by radio to the\r\nentire world. In this manner the population of the world will probably witness\r\nthe great demonstration of satanic power that will be enacted at that time\u2014at\r\nthe time that this willful king opposes the Roman gods and exalts himself above\r\nall gods.<br>\r\n<br>\r\nBUT what is meant by the expression in Daniel 11:37, &quot;the desire of\r\nwomen&quot;? The verse is dealing with the gods that are worshiped in the\r\nTribulation. The first phrase, as we have already seen, refers to the Roman\r\ngods. The last term signifies the gods of all other nations. But between these\r\nphrases is &quot;the desire of women.&quot; Since it is thus sandwiched between\r\nthese two expressions referring to the various gods of the nations, the\r\nimplication is that it likewise refers to a god. What then does this\r\nexpression, desire of women, mean in Jewish thought? We learn that it was the\r\ndesire of the Jewish women to become the mother of the Messiah. Thus the\r\nMessiah, then, is probably &quot;the desire of women,&quot; of the Jewish\r\nwomen. When we study messianic prophecy, we see that He is God in human form\r\nwho enters the world by miraculous conception and virgin birth. He is truly a\r\nman and at the same time He is God\u2014not God <i>and<\/i> man (a monstrosity), but\r\nthe God-man. See such passages as Isaiah 7:14, 9:6; John 1:1-18, Philippians\r\n2:5-11, and Hebrews, chapters 1 and 2.<br>\r\n<br>\r\nWhen we recognize that &quot;the desire of women&quot; refers to the\r\ndivine-human Messiah, and when we see that this willful king is opposed to all\r\ngods and equally to this one, &quot;desire of women,&quot; we see that he is\r\nlikewise opposed to Christ. Thus this passage shows that though the church is\r\nremoved from the earth before the Tribulation, Christ will be preached and\r\nChristianity will continue to exist during the Tribulation. As suggested above,\r\nthe banner of Prince Immanuel that the ascending church drops as it wends its\r\nway to meet Godin the air is picked up by the 144,000 Jewish evangelists, who\r\naccept the message which we are now giving to Israel, who rush forth into the\r\nbreach that has been left by the departing church and go forward into battle,\r\npressing the claims of Christ upon the world. These evangelists bring about the\r\nworld's greatest revival, in which multiplied millions and hundreds of millions\r\nof souls will accept Christ Christ and wash their robes and make them white in\r\nthe blood of the Lamb.<br>\r\n<br>\r\nThus we see from this Old Testament prophecy how the willful king will make a\r\ndetermined stand against the true God, against Christ, and also against the\r\nidolatry which will at that time have swept over the world.<br>\r\n<br>\r\nFURTHER information regarding his activity is given us in verse 38, which is as\r\nfollows: &quot;But in his place shall he honor the god of fortresses; and a god\r\nwhom his fathers knew not shall he honor with gold, and silver, and with\r\nprecious stones and pleasant things.&quot;<br>\r\n<br>\r\nAlthough we have been told in verses 36 and 37 that this willful king, the\r\nworld dictator, will magnify himself above every god and oppose every thought\r\nof a Divine Being, yet in verse 38 we are told that &quot;in his place [mar. <i>office<\/i>]\r\nshall he honor the god of fortresses; and a god whom his fathers knew not shall\r\nhe honor with gold ...&quot; Since he puts himself above every god, and since\r\nhe opposes the very thought of the existence of any god, the expression <i>the\r\ngod of fortresses<\/i> cannot refer to an idol or god. This fact shows that our\r\nterm is not to be taken literally, but rather metaphorically. What figure is\r\nthis? There is but one answer\u2014paronomasia. In other words, Daniel speaks of\r\nforce, power, and military equipment to which this willful king gives all of\r\nhis attention in terms of the topic of the conversation. Since he has been\r\nspeaking of gods whom this dictator opposes, and since he uses the expression,\r\n&quot;the god of fortresses,&quot; we know that this term simply speaks of the\r\ncreation on the part of the world dictator of a great military force with which\r\nhe intends to conquer the world and bring it under his power and control. Thus\r\nthe great and unparalleled military force which he creates and marshals proves\r\nto be his god\u2014the object of his devotion and the thing upon which he depends\r\nfor the carrying out of his plans of world conquest and subjection. Hitler\r\nbuilt up the greatest war machine that the world thus far has ever seen. He\r\nground down the German people, taking their &quot;gold, and silver, ...\r\nprecious stones and pleasant things,&quot; and poured all of this into the\r\ncreation of his god\u2014the German armed forces. Just what Hitler did in this\r\nrespect, the world dictator will do on a much larger scale.<br>\r\n<br>\r\nFrom the following verse we see this willful king, the Anti-christ, as he\r\nlaunches his war of aggression against the ten dictators who are represented by\r\nthe ten toes of the image vision of Daniel, chapter 2, and the ten horns of the\r\nfourth beast of Daniel, chapter 7. &quot;And he shall deal with the strongest\r\nfortresses by the help of a foreign god: whosoever acknowledgeth <i>him<\/i> he\r\nwill increase with glory; and he shall cause them to rule over many, and shall\r\ndivide the land for a price&quot; (11:39).<br>\r\n<br>\r\nFrom Daniel, chapter 7, we see that the world will be headed up in the end of\r\nthis age into a colossal political octopus, a world government (vs. 23). Then\r\nit will, as indicated by verse 24, fall to pieces, splitting into ten\r\ndivisions. Over each of these sections will arise a dictator. Following their\r\nappearance, will come up the final dictator, or willful king, who will\r\ngradually ingratiate himself, by his flatteries, into the favor of these\r\ndictators. Thus he will cooperate with them and finally enter into a covenant\r\nwith the Jews for a period of seven years. When this treaty is signed, the\r\nTribulation begins. During the first half of the Tribulation, there does not\r\nappear to be any friction between these dictators and the willful king. He\r\nseems to work, however, in an underhanded way, manipulating the affairs of all,\r\nand causing great powers to gravitate into his own hands. Finally, when he will\r\nhave created his &quot;god of fortresses&quot;\u2014his war machine\u2014he launches his\r\npower against the strongest fortresses\u2014those of the ten kings who have brought\r\nhim to power. In other words, this is a clear prediction that this willful king\r\nwill launch his war of aggression against the armed forces of his ten\r\nassociates, over whom he will already have won by diplomacy the mastery to a\r\ncertain extent. He does not launch this war simply in human strength, for we\r\nare told that he does it &quot;by the help of a foreign god.&quot; Who is this\r\nforeign god? It cannot be any of the gods of the nations, when idolatry has a\r\nresurgence, a rising again into life, at this future time. This expression,\r\n&quot;a foreign god,&quot; when read in the light of Revelation, chapter 13,\r\nwhich deals with the same situation as does Daniel, chapter 11, is seen to\r\nrefer to none other than Satan himself, who turns over his throne and power to\r\nthis world dictator. Thus Satan is a foreign god so far as the various gods\r\nthat are made by men are concerned.<br>\r\n<br>\r\nWhatever persons, at the time of the launching of this war of aggression, will\r\nacknowledge the willful king will be promoted to great honor and power. They\r\nwill be given positions in the government to rule over many. At that time the\r\nAntichrist will &quot;divide the land [Palestine] for a price.&quot;<br>\r\n<br>\r\nWhen the Antichrist thus launches this war, he may start out with <i>a war of\r\nnerves.<\/i> In all probability he will do this. But there will be two of these\r\ndictators who will accept his challenge and rise up in armed might against him.\r\nThe first is the king of the south; the second is the king of the north. The\r\nconflict will be indeed a blitz or possibly a &quot;push button war.&quot;\r\nPalestine will figure very largely in this great conflict, for &quot;he [the\r\nwillful king, the Anti-christ] shall enter also into the glorious land\r\n[Palestine], and many countries shall be overthrown; but these shall be\r\ndelivered out of his hand: Edom, and Moab, and the chief of the children of\r\nAmmon.&quot; Let us note that, at the time of the launching of this war, many\r\ncountries will be overthrown. It will rapidly take on global proportions. But\r\nthe conflict will not spread to Edom, Moab, and the children of Ammon. God will\r\nprevent its entering into that section of the world. Why? My suggestion is that\r\nthe Jews who will be in Palestine in the Tribulation will flee into these\r\ncountries where God will protect them.<br>\r\n<br>\r\nA further description of the spread of this war is seen in 11:42, which reads:\r\n&quot;He shall stretch forth his hand also upon the countries; and the land of\r\nEgypt shall not escape.&quot; The blanket statement is made that this willful\r\nking will stretch forth his hand upon &quot;the countries.&quot; While this\r\nexpression is not exactly definite, yet it is general and implies that this war\r\nwill be waged against the countries of the world in general. The Egyptians, the\r\nLibyans, and the Ethiopians will fall under the sledge hammer blows of this mighty\r\nworld dictator.<br>\r\n<br>\r\nWhile the war is raging in the countries just mentioned, the report, as is seen\r\nin verse 44, will come that there are insurrections in the far east and in the\r\ndistant north. Thus, according to this prediction, practically the whole world\r\nwill be engulfed in a titanic struggle between the willful king on the one hand\r\nand the ten dictators with whom he will have been associated for the first half\r\nof the Tribulation on the other. According to verse 45 he will be brought to\r\nhis end and none shall help him. His being brought to an end is what occurs at\r\nthe end of the Tribulation.<br>\r\n<br>\r\nDaniel was very much interested in the length of time from the willful king's\r\nopposing all gods, magnifying himself above the God of gods, and his launching\r\nthis aggressive war against his associates in government, to the time that he\r\nis brought to an end. This question is answered in Daniel 12:6,7 which reads as\r\nfollows: &quot;And one said to the man clothed in linen, who was above the\r\nwaters of the river. How long shall it be to the end of these wonders? 7 And I\r\nheard the man clothed in linen, who was above the waters of the river, when he\r\nheld up his right hand and his left hand unto heaven, and sware by him that\r\nliveth for ever that it shall be for a time, times, and a half; and when they\r\nhave made an end of breaking in pieces of power of the holy people, all these\r\nthings shall be finished.&quot; How long shall these wonders take place? The\r\nanswer is, &quot;a time, times, and a half.&quot; <i>Time,<\/i> in the Book of\r\nDaniel and in Revelation, which quotes this phrase from Daniel, is a year. <i>Times<\/i>\r\nis in the dual number, two years, and a <i>half a time<\/i>is half a year. Thus\r\nthe total of time, times, and half a time is three and one-half years. There\r\nwill therefore be three and one-half years from the time of the willful king's\r\nattempt to abolish idolatry from the world and to require the worship of\r\nhimself to the end of the Tribulation, when he is brought to his end. When this\r\npassage is laid down beside the Book of Revelation, it is quite evident that\r\nthese three and one-half years of Daniel, chapters 11 and 12, are the latter\r\nhalf of the Tribulation Period.<br>\r\n<br>\r\nThus the recognition of the figure of paronomasia in Daniel 11:38 opens up the\r\nentire passage of Scripture for an intelligible exposition of the same. Only,\r\ntherefore, when we recognize that the expression, the god of fortresses, is an\r\ninstance of paronomasia and interpret it accordingly, can we see this\r\n&quot;push button&quot; war of aggression that will be launched in the middle\r\nof the Tribulation and that will be so very disastrous to the world. Thus the\r\nwhole interpretation of this marvelous revelation is contingent upon our\r\nrecognition of this figure of speech.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif'>PARONOMASIA           PART\r\nIII<br>\r\n<br>\r\n<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>THE PROPER UNDERSTANDING of Daniel 11:36-45\r\nis absolutely imperative for the correct evaluation of that marvelous\r\nrevelation found in II Thessalonians, chapter 2, which is of utmost importance\r\nto everyone who wishes to comprehend the prophetic word. Having the correct\r\ninterpretation of Daniel 11:36-45 as a basis of II Thessalonians 2:1-12, we are\r\nnow in a position to understand correctly, accurately, and grammatically the\r\nteaching of this marvelous message. At this juncture, may I state that, apart\r\nfrom the proper grasp of Daniel 11:36-45, it is impossible for one to see the\r\ntruth of II Thessalonians, chapter 2.<br>\r\n<br>\r\nIn I Thessalonians Paul spoke much of the return of <span style='color:black'>God<\/span>and\r\nwhat is termed the rapture of the church. The classic passage on this point in\r\nthis letter is found in 4:13-5:11. From all the data which we have, it seems\r\nthat the Thessalonian Christians with whom Paul had sojourned only a short\r\nwhile, when he brought the gospel to them, were being disturbed by false\r\nteachings concerning prophetic matters. From Athens Paul wrote the Thessalonian\r\nletters. Moreover, it seems that, although the first letter had been received,\r\nthere still was a grave necessity for his writing the second one to allay\r\nmisapprehensions and to correct certain erroneous teachings which had been\r\nbrought to them. In II Thessalonians 2:1,2 the Apostle was very eager that this\r\nchurch should understand the rapture of the saints and its relation to the day\r\nof <span style='color:black'>God<\/span>. Thus he spoke of &quot;the coming of\r\nour Christ, and our gathering together unto him.&quot; Christ's coming and our\r\nbeing gathered together to Him can refer to nothing except the rapture of the\r\nchurch as set forth in the fourth chapter of the preceding Epistle. The Apostle\r\nwanted these Christians to understand this matter in order that they might not\r\nbe quickly shaken from their mind in any way\u2014either by someone's claiming to\r\nhave a revelation by the Spirit, or by a special message, or by an epistle as from\r\nhim and his co-workers. We gather from what he says that there was a grave\r\nlikelihood that these Christians would be disturbed in some of the ways\r\nmentioned by those who were claiming that the day of <span style='color:black'>God<\/span>had\r\nalready come. <i>The day of <\/i><span style='color:black'>God<\/span>is a\r\ntechnical term used in the Old Testament to refer to, the Tribulation Period,\r\nwhich is of seven years' duration. The present perfect tense is used in this\r\nverse and is translated in the Revised Version &quot;is just at hand&quot;; but\r\nthe perfect tense here should be rendered &quot;has already come.&quot; Since\r\nPaul wanted them to understand clearly the doctrine regarding the rapture of\r\nthe church and did not want them to be disturbed by the teaching that the day\r\nof <span style='color:black'>God<\/span>had already come, it is clear that he\r\nwanted these Christians to understand that the rapture would occur before the\r\nTribulation. If this was not his thought, there would be no point in their\r\nbeing disturbed regarding the rapture by the report that the day of <span\r\nstyle='color:black'>God<\/span>had already come. If the church was to go through\r\nthe Tribulation, or through the first half of it, the announcement that this\r\nperiod of wrath had already come would give them the assurance that, within a\r\nvery short time, they would be caught up out of the world, and that all of\r\ntheir troubles would soon be over. But if, as taught in the Scriptures, the\r\nrapture occurs before the Tribulation, the teaching that the Tribulation had\r\nalready begun, and that they had not been caught up in it, would be a matter of\r\ngreat concern. In that event, they would know that they were not pleasing to\r\nGod, and that He had not taken them up out of this present evil world.<br>\r\n<br>\r\nThe Apostle continued his exhortation to these Christians by declaring,\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition\r\n...&quot; The words, &quot;it will not be,&quot; are in italics, which fact\r\nshows that they are supplied by the translator. The Greek text is elliptical\r\nhere. These words must be supplied in order to convey to the reader's mind the\r\nmeaning of the text. The question arising at this point is: What is the\r\nantecedent of &quot;it,&quot; which is here properly inserted? Naturally, since\r\nthe day of <span style='color:black'>God<\/span>is mentioned immediately\r\npreceding this statement, we would be inclined to take this phrase as its\r\nantecedent, or rather the word &quot;day.&quot; This is the natural\r\nconstruction. If this be the correct interpretation, Paul tells us that the\r\nTribulation will not begin except two things first occur, &quot;the falling\r\naway&quot; and &quot;the man of sin be revealed.&quot; On the other hand, the\r\npossible antecedent of &quot;it&quot; is the coming of <span style='color:black'>God<\/span>and\r\nour being gathered together unto Him to meet Him in the air\u2014the rapture. This\r\nconstruction is altogether possible. It has much in its favor. Regardless of\r\nwhich thought was that of the Apostle, both are true. The rapture must, as is\r\npresented here by strong implication, occur before the day of <span\r\nstyle='color:black'>God<\/span>. This position is absolutely confirmed by other\r\nScriptures. Moreover, the falling away and the revealing of the man of sin must\r\nalso come before the Tribulation. Thus in verses 1-3 the Apostle is talking\r\nabout those things which must occur before the Tribulation.<br>\r\n<br>\r\nWHAT is meant by &quot;the falling away&quot;? This word by derivation\r\nindicates a departure or a forsaking of one group with which those who are the\r\nsubject of conversation have been associated. They apostatize or leave this\r\ngroup and go out from it. An illustration of this is seen in I John 2:19:\r\n&quot;They went out from us, but they were not of us; for if they had been of\r\nus, they would have continued with us: but <i>they went out,<\/i> that they\r\nmight be made manifest that they all are not of us.&quot; Those of whom John\r\nwas speaking had been associated with the Christians to whom the Apostle was\r\nwriting. But not being born-again and not being Spirit-filled, they on some\r\noccasion walked out from the group, forsook it, and went, figuratively\r\nspeaking, into another camp\u2014that of the enemy of Christianity. Thus there was a\r\ndeliberate, calculated departure on the part of those leaving. This apostasy,\r\nsaid Paul, must come first before the Tribulation. The second thing which, he\r\naffirmed, must also occur before the Tribulation is found in the same verse:\r\nthe revealing of the man of sin, the son of perdition. The word <i>reveal,<\/i>\r\nin the original text, means <i>to remove the cover.<\/i> When the cover which\r\nhas been over an object, and which has been hiding it from view, is removed, it\r\ncan be seen. This is the primary signification of the word <i>reveal.<\/i> Thus\r\nthe man of sin, the son of perdition, according to this prediction, is to be in\r\nthe world but not be recognized at first. Then there will arise some\r\ncircumstance or event that will make this one known. In other words, his\r\nidentity will be revealed to the world. In this prediction Paul therefore\r\naffirms that the identification of the man of sin will become a known fact\r\nbefore the day of <span style='color:black'>God<\/span>, before the Tribulation.\r\nSince the language is clear and explicit, there can be no doubt about this\r\nposition. <br>\r\n<br>\r\nIn verse 4 the Apostle identifies the man of sin from the prophetic standpoint.\r\nHe does this by telling us that this one is &quot;he that opposeth and exalteth\r\nhimself against all that is called God or that is worshipped; so that he\r\nsitteth in the temple of God, setting himself forth as God.&quot; All reputable\r\ncommentators with whom I am acquainted take the position that Paul by this\r\nlanguage tells us that this man of sin is the very one of whom Daniel, in\r\n11:36-45, was speaking. In other words, this man of sin of our passage is the\r\nwillful king of Daniel 11:36ff. The reason for his being identified as this one\r\nis that he does the very things that Daniel said the willful king will do. He\r\nis living at the same time, namely, in the end time\u2014in the Tribulation. As we\r\nhave seen, Daniel's willful king, opposing all that is called God and that is\r\nworshipped as God, prepares for a war of aggression against the world, which\r\nprecipitates a global conflict. In carrying out his plan, he is successful;\r\nfor, &quot;he shall prosper till the indignation be accomplished.&quot; The\r\nterm <i>indignation<\/i> signifies the Tribulation Period and its judgments. But\r\n&quot;he shall <i>come<\/i> to his end, and none shall help him.&quot; From the\r\ntime of this titanic struggle until the indignation is accomplished and he\r\ncomes to his end, is a period, as we have already seen, of three and one-half\r\nyears, which culminates with the coming of <span style='color:black'>God<\/span>to\r\nestablish His reign of righteousness upon the earth. Paul's man of sin, the son\r\nof perdition, who opposes and exalts himself above all that is called God or\r\nthat is worshipped, is slain by Christ &quot;with the breath of his mouth,&quot;\r\nand is brought to nought by the manifestation of his [Christ's] coming (II\r\nThess. 2:8). The facts of both passages are clear and definite and identify the\r\nwillful king of Daniel's prophecy as the man of sin of Paul's prediction. But\r\nDaniel discusses only the actions of the willful king in his opposition to\r\nidolatry and to the worship of the true God, which precipitates a war of\r\naggression, and his prospering in this one particular enterprise until he is\r\nbrought to nought at the end of the Tribulation. Since Daniel's willful king\r\ndoes not launch his campaign of aggression until the middle of the Tribulation,\r\nand since Paul identifies the man of sin with Daniel's willful king by calling\r\nattention to what he does in the middle of the Tribulation, it is clear that\r\nPaul in II Thessalonians 2:4 has moved in his thinking from the days prior to\r\nthe Tribulation in verse 3 to the middle of the Tribulation in verse 4. That\r\nthe reader may see this more clearly, I shall again quote these two verses:\r\n&quot;Let no man beguile you in any wise: for <i>it will not be,<\/i> except the\r\nfalling away come first, and the man of sin be revealed, the son of perdition,\r\n4 he that opposeth and exalteth himself against all that is called God or that\r\nis worshipped; so that he sitteth in the temple of God, setting himself forth\r\nas God.&quot;<br>\r\n<br>\r\nIt is of the utmost importance that we recognize the fact that verse 4\r\ndescribes the events of the middle of the Tribulation, and that Paul is dealing\r\nin it with the willful king's aggressive action against idolatry and his\r\nattempt to seize supreme power. But by reading verse 4 in the light of its\r\nbackground in Daniel 11:36-45, a person cannot possibly avoid seeing that this\r\nverse is beyond all controversy referring to the events of the middle of the\r\nTribulation.<br>\r\n<br>\r\nThe next step forward which we must take in the study of this passage is to\r\nexamine carefully verses 5-7: &quot;Remember ye not, that, when I was yet with\r\nyou, I told you these things? 6 And now ye know that which restraineth, to the\r\nend that he may be revealed in his own season. 7 For the mystery of lawlessness\r\ndoth already work: only <i>there is<\/i> one that restraineth now until he taken\r\nout of the way.&quot; In verse 5 Paul began by reminding his readers of the\r\nfact that, when he was with them, he told them &quot;these things.&quot; The\r\nthings here referred to can be none other than the things mentioned in verses\r\n1-4; namely, the rapture of the church, the apostasy, the revealing of the man\r\nof sin before the Tribulation, and finally the opposition of this willful king\r\nto all idolatry and his exalting himself above everything that is called God,\r\nin the middle of the Tribulation, which things are mentioned in verse 4. Thus\r\nwith verse 4 the Apostle stops momentarily in his advancing thought when he has\r\nreached the middle of the Tribulation. He wants his readers to recall the\r\nthings which he had taught them when he was present with them, and which were\r\nin perfect alignment with what he was then writing in the Epistle.<br>\r\n<br>\r\nAfter his question in verse 5 he stated that the Thessalonians knew &quot;that\r\nwhich restraineth, to the end that he may be revealed in his own season.&quot;\r\nSince he had taught them thoroughly, in regard to these matters, they knew\r\nexactly what he meant. <i>That which restrains<\/i> is in the neuter gender.\r\nThat which restrains is used of God to keep back and to prevent the coming\r\nforth of this willful king, this man of sin, the son of perdition, until the\r\ntime arrives which is here designated as &quot;in his own season.&quot; From\r\nthis language we see that there is some force or power which is used of God in\r\npreventing and hindering the appearing of the man of sin before his time really\r\ncomes. The reason why God in His providence has that restraining force or power\r\npreventing the coming of this man of sin before &quot;his own season&quot; is\r\nstated in verse 7, which is &quot;For the mystery of lawlessness doth already\r\nwork: only <i>there is<\/i> one that restraineth now, until he be taken out of\r\nthe way.&quot; That which is called &quot;the mystery of lawlessness&quot; is\r\nthe thing that is being kept back or hindered by &quot;that which restraineth.&quot;\r\nWhen that restraining power is removed, this mystery or secret of lawlessness\r\nwill bring forth this willful king or man of sin, who will play the role that\r\nis foretold of him in Daniel 11:36-45 and parallel passages. What is this\r\nmystery of lawlessness? In the words of this passage it is that which will\r\neventually bring forth the man of sin. But, according to verse 9, the coming of\r\nthis man of sin is due &quot;to the working of Satan.&quot; When we take these\r\ntwo statements into consideration, it seems quite plausible that &quot;the\r\nmystery of lawlessness&quot; is Satan's working in an underhanded, hidden way\r\nin his attempt to bring forth the man of sin.<br>\r\n<br>\r\nAs we have already seen from verse 6, Paul speaks of &quot;that which\r\nrestraineth,&quot; but in verse 7 of &quot;one that restraineth now.&quot; <i>That\r\nwhich restraineth,<\/i> as stated above, is in the neuter gender. <i>One that\r\nrestraineth<\/i> is in the masculine gender. That which is an impersonal force\r\nin verse 6 is spoken of as a person in verse 7; therefore the expression, he\r\nthat restraineth, appears here. Such a personification of an impersonal force\r\nis appropriate. From all the facts of this context, it would appear that God is\r\nusing some force or power during the present age to keep back the coming forth\r\nof this man of sin, who will play the role that is foretold of him in the Old\r\nTestament, as well as in this statement of Paul and others of the New Testament\r\nwriters.<br>\r\n<br>\r\nWHAT is this restraining power, or who is he? Various answers are given. Some\r\nexcellent Bible teachers assert that this restraining power is the Holy Spirit\r\nin the church and that, when the church is removed from the earth by the\r\nrapture, the Holy Spirit goes with it and departs from the world. On the other\r\nhand, there are those who take a different view of this situation. They are convinced\r\nthat the restraining power is none other than civil governments led by man. In\r\nsupport of this proposition they call our attention to the fact that when the\r\nmaneuvers and preparations for war of this willful king in the middle of the\r\nTribulation precipitate a global conflict, he is successful. Three of the ten\r\nkings represented by the ten horns of the fourth beast of Daniel, chapter 7,\r\nare put down. The other seven become simply subservient to this world dictator,\r\nrepresented by the little horn which comes up after them, and which becomes so\r\nmuch more powerful than they. The other seven, as factors to be reckoned with,\r\ncease to be. There is then no civil government whatsoever, that can any longer\r\nhinder or retard the coming forth of this man of sin as he is energized by\r\nSatan. Thus the restraining power headed up by the ten kings or dictators is\r\nremoved in the middle to the Tribulation. Only when this is done, does this man\r\nof sin, the son of perdition, show his real character. Prior to this time he\r\nhas been a smooth-speaking, suave flatterer, who seeks to win the favor of all.\r\nOn the other hand, when all civil governments have been crushed and he alone is\r\nsupreme in the world, he walks forth upon the stage of human activity as the\r\nabsolute one who has complete control and power throughout the earth.<br>\r\n<br>\r\nThere doubtless is truth in both interpretations of this prophecy. When,\r\nhowever, due consideration is given to the latter, it seems most highly\r\nprobable that the latter one is the correct one; for it meets all the\r\nconditions set forth by Daniel and the facts presented by Paul. One should read\r\nthe explanation of Hogg and Vine in their <i>Commentary<\/i> on <i>II\r\nThessalonians<\/i> on this subject.<br>\r\n<br>\r\nFrom our study of verses 5-7 we see that Paul is simply reminding his readers\r\nconcerning his former teaching to them regarding the rise to absolute\r\ndictatorial power of the willful king, the man of sin. When he in this war\r\nseizes complete control in the middle of the Tribulation, there is no one to\r\nresist him. Thus these verses do not advance the thought of verse 4, but rather\r\nexplain it. Verses 5-7 are therefore parenthetical.<br>\r\n<br>\r\nIn view of these facts we see that verse 8 picks up the thought that was\r\nadvanced in verse 4 and develops it. Thus in verse 8 Paul declares, &quot;And\r\nthen shall be revealed the lawless one ...&quot; The adverb <i>then<\/i> of this\r\nverse ties his thought to the action expressed by verse 4<i>,<\/i> which we have\r\nalready seen refers to the events that occur in the middle of the Tribulation.\r\nBy his bold action this man of sin will enter a new stage of his career. He\r\nreveals at that time his real self. Figuratively speaking, he lays aside his\r\nmask and manifests to the world his true character of lawlessness. The\r\nrevealing of the man of sin in the middle of the Tribulation is entirely different\r\nfrom his being revealed as mentioned in verse 3, which we have already noted.\r\nThis latter revealing occurs before the Tribulation. It makes his identity\r\nknown, but the revealing mentioned in verse 8, which occurs in the middle of\r\nthe Tribulation, unmasks this monster of hideousness who then acts according to\r\nhis real character and the promptings of Satan.<br>\r\n<br>\r\nHaving mentioned the fact that this lawless one is revealed in the middle of\r\nthe Tribulation, the Apostle asserts that Christ will slay him with the breath\r\nof His mouth and bring him to nought by the manifestation of His coming, which\r\nevent occurs at the end of the Tribulation (vs. 8). This thought, at this stage\r\nof Paul's unfolding of this future drama, simply by way of anticipation tells\r\nthe doom which awaits this wicked one at the second coming of our <span\r\nstyle='color:black'>God<\/span>.<br>\r\n<br>\r\nThe coming of this willful king, this man of sin, is &quot;according to the\r\nworking of Satan with all power and signs and lying wonders, 10 and with all\r\ndeceit of unrighteousness for them that perish ...&quot; (vss. 9-10). This\r\nquotation is still speaking of the coming forth of this man of sin in the\r\nmiddle of the Tribulation. When he reveals his true character, Satan will back\r\nhim up and inspire him, thus enabling him to perform every kind of super-natural\r\nsign and wonder in order to confirm his false claims of being God himself. The\r\nmessage of verse 9 should be studied very carefully in the light of Revelation,\r\nchapter 13, which gives in detail the information concerning his coming. We\r\nread also in Revelation 17:8 of this same event: &quot;The beast that thou\r\nsawest was, and is not; and is about to come up out of the abyss, and to go\r\ninto perdition. And they that dwell on the earth shall wonder, <i>they<\/i>\r\nwhose name hath not been written in the book of life from the foundation of the\r\nworld, when they behold the beast, how that he was, and is not, and shall\r\ncome.&quot; In this struggle the willful king receives the death stroke. His\r\nspirit goes down to Hades where he remains a very short time; then is brought\r\nup by Satan. His spirit re-enters his body. Then Satan takes possession of him\r\nand performs unprecedented signs and wonders through him in the presence of the\r\npeople. This display of miraculous power will be the greatest demonstration of\r\nsuperhuman (diabolical) energy that will ever be witnessed by mortal man.<br>\r\n<br>\r\nSatan will perform these mighty wonders through the Antichrist, who, at that\r\ntime, will have been raised to life, in order to deceive those who &quot;received\r\nnot the love of the truth, that they might be saved.&quot; There will be a\r\ncertain portion of the human family for whom Satan and this willful king put on\r\nthis demonstration of superhuman power. They will have had an opportunity of\r\nreceiving truth in order that they might be saved, but they do not avail\r\nthemselves of it\u2014&quot;they believe not the truth, but have pleasure in\r\nunrighteousness.&quot; But this is in the Tribulation and the church will have\r\nbeen taken out of the world prior to the beginning of that period of judgment.\r\nHow will the entire world have an opportunity of hearing and receiving the\r\ntruth at that period? The answer is to be found in Revelation, chapter 7, which\r\ntells of the great ministry of the 144,000 Jewish evangelists who conduct this\r\nmightiest of all revivals at which time there will be a turning to God on the\r\npart of countless millions, which no man can number.<br>\r\n<br>\r\nAS WE give Israel the truth at the present time, it is like sowing seed in a\r\nvast dry field with moist spots here and there. That seed which falls in the\r\nmoist places germinates and produces immediately. But that which falls upon the\r\ndry ground will remain where it falls until it is watered by the showers later.\r\nThus the showers of the judgments of the great Tribulation will water the seed\r\nwhich is now being sown in the indifferent hearts of the Jewish people. Then\r\nthere will spring forth from that seed-sowing the 144,000 Jewish servants of\r\nGod, evangelists like the Apostle Paul, who will conduct that mightiest of all\r\nrevivals, in which multiplied millions will come to a saving knowledge of the\r\ntruth. They wash their robes and make them white in the blood of the Lamb. This\r\nrevival continues throughout the first half of the Tribulation. But hosts of\r\nmen will not turn to the <span style='color:black'>God<\/span> then. After these\r\nhave had full opportunity to receive the truth, but reject it, God will allow\r\nthe world dictator, energized by Satan, to perform the great wonders and signs,\r\nmentioned in II Thessalonians, chapter 2 and in Revelation, chapter 13, in the\r\nsight of the people of the world. Not having loved the truth but having had\r\npleasure in unrighteousness, and being blinded by Satan, they will be confirmed\r\nin the belief that the Antichrist is God. They will then worship him and\r\nreceive his mark upon their foreheads and on their right hands.<br>\r\n<br>\r\nA WORD by way of recapitulation: The proper interpretation of the expression,\r\n&quot;the god of fortresses,&quot; unlocks the door for the correct\r\nunderstanding of the marvelous passage concerning the willful king and his\r\nvictorious struggle against the entire world and the elimination of all rulers\r\nas potential rivals for imperial authority and power. Thus the proper\r\nunderstanding of the passage in Daniel gives us a basis upon which to stand as\r\nwe study the marvelous prediction in II Thessalonians 2:1-12. These two\r\npassages show very vividly and forcefully the importance of our understanding\r\nthe figure of speech known as <i>paronomasia.<\/i><\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>PARONOMASIA\r\n          PART IV<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nAS STATED BEFORE, a play on words is such an important matter in the Scriptures\r\nthat I feel constrained to give another study on this subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 3:5 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ answered,\r\nVerily, verily, I say unto thee, Except one be born of water and the Spirit, he\r\ncannot enter into the kingdom of God.<\/span><\/i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nNicodemus, who was of the Pharisees and a ruler of the Jews, came, as we are\r\ntold in John 3:1-15, to Christ by night. Why he came at night no one knows. It\r\nis possible that he wanted to have an uninterrupted interview. On the other\r\nhand, he may have sought Him in the darkness of the night because he was afraid\r\nof the Jews. Since we have no testimony along this line, we shall have to hold\r\nour judgment in suspense.<br>\r\n<br>\r\nAccording to the records Nicodemus began his conversation by recognizing that Christ\r\nwas a teacher come from God. In fact, he called Him <i>Rabbi.<\/i> This was\r\nunusual. For a man occupying the position which Nicodemus held in the councils\r\nof the nation to recognize that Christ was a Rabbi, although He had never\r\nattended the theological seminary in Jerusalem, was an indication of the high\r\nesteem in which he held our God. The reason for his recognizing Christ as a\r\nteacher sent from God was that no one was able to do the things which He\r\nperformed unless God was with Him.<br>\r\n<br>\r\nChrist immediately broke off his line of thought by abruptly saying,\r\n&quot;Verily, verily, I say unto thee, Except one be born anew, he cannot see\r\nthe kingdom of God&quot; (John 3:3). Of course we do not have the full account\r\nof the interview. We have only sketches of it here and there. But from what we\r\nhave, it seems that Christ was very abrupt. He knew, however, what He was\r\ndoing; and we may be certain that He did the right thing. He brushed aside all\r\nformalities and preliminary discussion and went right to the vital issue of\r\nlife\u2014the matter of regeneration, salvation. Thus Christ informed Nicodemus that\r\nhe had to be born anew or again; otherwise he would not be able to see the\r\nkingdom of God which John and He were proclaiming.<br>\r\n<br>\r\nNicodemus did not understand the words of our God. He therefore asked,\r\n&quot;How can a man be born when he is old? can he enter a second time into his\r\nmother's womb, and be born?&quot; In reply Christ said, &quot;Verily, verily, I\r\nsay unto thee, Except one be born of water and the Spirit, he cannot enter into\r\nthe kingdom of God.&quot;<br>\r\n<br>\r\nWhy did Christ use the expression, &quot;be born anew&quot; or, again? We do\r\nnot see it anywhere else in the Scriptures. Why does it appear here? The reason\r\nis easily seen. The Jews doted on the fact that they were the descendants of\r\nAbraham. John the Baptist knew that fact and told them not to think that they\r\nhad Abraham as their father, for God was able to raise from the stones children\r\nunto Abraham. Nicodemus, a teacher in Israel, shared the general view of the\r\npeople, which was that the Jews were the seed of Abraham; therefore, the\r\nchildren of God. The kingdom of Israel is called the kingdom of God in I\r\nChronicles 28:4,5. In order for any Gentile to worship the true God he had to\r\ncome over into the Jewish fold and accept circumcision\u2014become a proselyte; thus\r\nhe entered the kingdom of God as it then was. But the Jews were born, by\r\nnatural birth, into this kingdom of God. Thus to be born of Jewish parents was\r\na great thing. In Jewish theology of that day the hopes of the nation for time\r\nand eternity were built upon the fact that the Israelites were the seed of\r\nAbraham, that they were of the circumcision.<br>\r\n<br>\r\nChrist, knowing this fundamental teaching of Judaism, immediately brushed away\r\nthese false hopes by stating to Nicodemus that, if he wished to see this\r\nkingdom which He and John were proclaiming, he, Nicodemus, and everyone else\r\nwith the same desire, must have another birth, a spiritual one; for &quot;That\r\nwhich is born of the flesh is flesh; and that which is born of the Spirit is\r\nspirit.&quot; Your natural birth, said Christ to Nicodemus, will avail you\r\nnothing so far as this new phase of the kingdom which we are preaching is\r\nconcerned. You must have a second or new birth.<br>\r\n<br>\r\nThus Christ spoke of regeneration of the soul in terms of the natural birth of\r\nthe Jew. Neither circumcision nor uncircumcision availeth anything, but a new\r\ncreation which is in Christ.<br>\r\n<br>\r\nMy friend, have you accepted Christ as your Saviour? Has the Spirit of God\r\nregenerated your heart? If you have not had this experience, you will never see\r\nthe kingdom of God.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 4:10<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said, unto her, If thou knewest the gift of God, and who it is\r\nthat saith to thee, Give me to drink; thou wouldest have asked of him, and he\r\nwould have given thee living water.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nIn the fourth chapter of John's Gospel we have a record of our God's leaving\r\nJudaea and going into Galilee. Not having the prejudice that the Jews of that\r\nday had against the Samaritans\u2014hence going from Judea through Peraea northward\r\ninto Galilee\u2014our God went directly through Samaria on His journey northward.\r\nWhen He came to Sychar, He sent the disciples into the village to buy food,\r\nwhile He remained at the well. As He sat there, a woman of Samaria came for\r\nwater. (I have been to this very well and have drunk of the same water.) Christ\r\nasked her for a drink of water. She, being a woman of Samaria, recoiled, because\r\nthe Jews have no dealings with the Samaritans. Moreover, a man, from the Jewish\r\nstandpoint, would never condescend to speak to a strange woman. Thus she was\r\nsurprised and asked Him how it was that He who was a Jew would ask her for a\r\ndrink of water, since she was a Samaritan.<br>\r\n<br>\r\nChrist replied, &quot;If thou knewest the gift of God, and who it is that saith\r\nto thee, Give me to drink; thou wouldest have asked of him, and he would have\r\ngiven thee living water&quot; (4:10). Why did Christ say that He would give her\r\n<i>living water<\/i> if she asked for it? <i>It is clear that this language is a\r\nplay on words or ideas.<\/i> He had asked for a drink of water, literal water.\r\nThen He had declared that, if she would ask of Him, He would give her, not the\r\nwater from the well, but &quot;living water.&quot; Thus it is clear that the\r\nexpression, living water, is an echo of the water about which the conversation\r\nwas being held.<br>\r\n<br>\r\nWhat did Christ mean here by &quot;living water&quot;? From verse 14, we learn\r\nthat He told her &quot;... the water that I shall give ... shall become ... a\r\nwell of water springing up unto eternal life.&quot; Thus we see that He was\r\ntalking about something which He would give her upon request, and which would\r\nresult in eternal life\u2014throughout all the ages of eternity. What makes it\r\npossible for people to live with God forever and ever? It is the salvation of\r\nthe soul, the regeneration of the heart, the being &quot;born again.&quot; Thus\r\nChrist spoke of salvation in terms of the topic of the conversation.<br>\r\n<br>\r\nOur God declared that, if she asked, He would give. The proposition was clear,\r\nno misunderstanding possible. All she had to do was to ask, which request would\r\nsimply indicate a desire for salvation. He did not impose any acts of obedience\r\nwhatsoever; He simply declared that, if she wanted it and asked for it, salvation\r\nwould be hers.<br>\r\n<br>\r\nSalvation is a very simple matter. It is to be had for the asking, if one\r\nsimply believes, turning to the God for that which He alone can give. Friend,\r\nhave you enjoyed drinking this water of life? It is free to you for the asking.\r\nIf you have not asked Him for it, may you do so today. Having received, may you\r\ngo forth serving Him day by day.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:28,29 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>They said\r\ntherefore unto him, What must we do, that we may work the works of God? 29 <\/span><\/i><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ\r\nanswered and said unto them, This is the work of God, that ye believe on him\r\nwhom he hath sent.<br>\r\n<\/span><\/i><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\nThe Jews all the time thought in terms of work, of service, of obedience to\r\nlaw. They could not think in any other categories. They therefore asked Him,\r\n&quot;What must we do, that we may work the works of God?&quot; His reply was,\r\n&quot;This is the work of God, that ye believe on him whom he hath sent.&quot;\r\nHere again we have a play on words. The universal testimony of the New\r\nTestament Scriptures is that salvation is by grace through faith. God was under\r\nno obligations to save anyone. But He, out of His graciousness, has provided a\r\nmeans of redemption, whereby salvation is made acceptable to all, to the rich\r\nand the poor alike. All one has to do is to believe.<br>\r\n<br>\r\nThe Jew thought that he had to do some work in order that he might work the\r\nworks of God. Christ took advantage of this statement and set forth the plan of\r\nsalvation. If they wanted to do the real work of God, then they should believe\r\non Him, Christ, whom God had sent. In so doing, they would accept Him as their\r\nRedeemer and follow Him as the sheep follow the shepherd. Christ is the Good\r\nShepherd. He is leading the way. All His sheep harken to His voice and follow\r\nHim daily. Let us follow Him, not afar off, as Peter did at the time of the\r\ncrucifixion; but let us follow Him closely and daily.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John\r\n6:48-58 <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>I am the\r\nbread of life. 49 Your fathers ate the manna in the wilderness, and they died\r\n... 51 I am the living bread which came dawn out of heaven: if any man eat of\r\nthis bread, he shall live for ever: yea and the bread which I will give is my\r\nflesh, for the life of the world ... Except ye eat the flesh of the Son of man\r\nand drink his blood, ye have not life in yourselves. 54 He that eateth my flesh\r\nand drinketh my blood hath eternal life; and I will raise him up at the last\r\nday ... This is the bread which came down out of heaven: not as the fathers\r\nate, and died; he that eateth this bread shall live for ever.<\/span><\/i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nHow are we to understand the language of this quotation? Was Christ talking\r\nabout cannibalism, eating His literal flesh and drinking His literal blood?\r\nSuch an idea is ridiculous and abhorrent. The key to the understanding of this\r\nlanguage, however, is to be found in the circumstances which gave rise to this\r\nmessage. The events recorded in the sixth chapter of John occurred at the\r\npassover time, one year before the crucifixion. In the first fourteen verses we\r\nhave a record of Christ's feeding the five thousand on the eastern shore of the\r\nSea of Galilee. When the people came and were trying, by force, to make Him\r\nKing, He retired into a mountain alone. At eventide the disciples entered into\r\na boat and were crossing the sea to the west side. As they were sailing along,\r\nthere arose a storm. Christ came to them, entered the boat, and brought them\r\nsafely to the opposite shore. On the next day, the multitudes that had been\r\nfed\u2014given a free dinner\u2014ran around the north end of the sea and came to\r\nCapernaum. Christ entered into the synagogue and delivered His message. It was\r\nquite evident that the people had come and were following Him in order that\r\nthey might receive another free dinner, or many of them. Knowing the motives\r\nthat had prompted them to come, Christ told them that He was the true bread\r\nthat had come down out of heaven and that they would have to eat Him\u2014eat His\r\nflesh and drink His blood\u2014otherwise they would have no life in themselves.<br>\r\n<br>\r\nIn view of the circumstances which gave rise to this message, it is very\r\nevident that Christ was speaking of their receiving Him as their Saviour in\r\nterms of their receiving the food which He had given to them free the day\r\nbefore. He was therefore speaking of their accepting Him and the gift of\r\nsalvation in terms of the thought which was uppermost in their minds at the\r\ntime.<br>\r\n<br>\r\nTo refer this passage to the Christ\u2019s supper and to build up a doctrine around\r\nit that, unless one partakes of the loaf and the cup, he has no life in him is\r\nto do violence to this passage. The Bible does teach that the children of God\r\nshould meet on the first day of the week and remember their God by observing\r\nthe supper, but this thought was farthest from His mind on the occasion of His\r\npreaching the sermon recorded in John, chapter 6.<br>\r\n<br>\r\nTo take this passage literally and to claim that the cup and the loaf, when\r\nblessed, are literally converted into the actual body and blood of Christ is\r\nnot suggested by anything in the language.Christdid not intimate that the loaf\r\nwould be converted into His actual body and the fruit of the vine into His\r\nactual blood in order that His disciples might partake thereof and live. Such\r\nan idea is paganism.<br>\r\n<br>\r\nThe extreme and unreasonable positions that have been placed upon this language\r\nwould never have been thought of if this passage had been recognized as a plain\r\ncase of paronomasia or a play upon word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>John 11:25\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><i><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Christ said\r\nunto her, I am the resurrection, and, the life: he that believeth on me, though\r\nhe die, yet shall he live.<\/span><\/i><span style='font-size:12.0pt;font-family:\r\n\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\nWhy did Christ declare on this occasion, &quot;I am the resurrection, and the\r\nlife&quot;? And, &quot;... he that believeth on me, though he die, yet shall he\r\nlive&quot;?<br>\r\n<br>\r\nA glance at the context points instantly to the force of His language. Lazarus\r\nhad died and his sisters, Mary and Martha, had sent for Christ, who came. Upon\r\nHis arrival, Martha met Him and began talking to Him about Lazarus. She was\r\nindeed grieved at the loss of her brother. In the course of the conversation Christ\r\nsaid to her, &quot;Thy brother shall rise again.&quot; She rejoined by\r\ndeclaring, &quot;I know that he shall rise again in the resurrection at the\r\nlast day.&quot; &quot;I am the resurrection,&quot; responded Christ, &quot;and\r\nthe life: he that believeth on me, though he die, yet shall he live ...&quot;\r\nWhen Christ told her that her brother would rise, Martha thought that He was\r\ntalking about the resurrection at the last day. But Christ said: No, I am the\r\nresurrection and the life. Was He the literal resurrection and the life? No.\r\nResurrection is an abstract term. It connotes an action. Since they were\r\ntalking about the resurrection of the body, and since He is the cause of the\r\nresurrection, He declared that, &quot;I am the resurrection ...&quot; In the\r\nlight, therefore, of these facts we instantly grasp the significance of the\r\nlanguage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF THE CONTEXT OF QUOTATIONS<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nNO ONE LIVES TO HIMSELF, neither does he die to himself. We are part of all we\r\nmeet, according to Tennyson. Everything that comes in contact with us has a\r\ncertain amount of influence upon us, even though it may be infinitesimally\r\nsmall. Environment is certainly one of the prime factors in determining the\r\nconduct and the life of each individual. From these general observations, we\r\ncan see that the context, which is the &quot;environment&quot; of a sentence,\r\nmust of necessity have a profound impression upon the thought of a given\r\nsentence. Just as, in order to understand a person, we must know his antecedents\r\nand his environment, so must we know that which lies back behind the thought\r\nand the environment or setting in which it is placed.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>I.           The\r\nStatement Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>A thought\r\nis first expressed by one of the prophets, for instance, in a certain section\r\nin which he is developing a specific theme. A later prophet, or a New Testament\r\nwriter, lifts that quotation from its context and put it into another one and\r\nweaves it into his thoughts. This process I might compare to the gardener who plants\r\nseeds in a bed which spring forth into plants. Then some of the plants are\r\ntaken out of the bed and are placed in an entirely different environment where\r\nthey grow to maturity. Quotations found in the New Testament, taken from the\r\nOld, are like these plants that were sown in the original bed, but are taken up\r\nand transplanted to another environment. We want to see the original\r\nenvironment and likewise the final surroundings of these quotations.<br>\r\n<br>\r\nEach quotation has a very definite meaning in the original context. Thus one\r\nmust study the entire connection of any quotation in the original setting, in\r\norder to get its full import. When this quotation is removed and is put over\r\ninto a New Testament environment, the entire context of the New Testament must\r\nbe sought and the bearing of the quotation upon the thought of the New\r\nTestament writer must be studied. When this is done, sometimes it is found that\r\nthat to which the quotation from the Old Testament is applied in the New fills\r\nout the entire picture as it is presented in the original quotation. In other\r\ninstances it is not the complete fulfillment, but is only a partial or a\r\nlimited accomplishment of the original prediction. Moreover, it may be the\r\nliteral fulfillment plus a typical signification. Or it may be the literal\r\nfulfillment plus an application to a similar circumstance. Then again it may be\r\nthe literal fulfillment plus a summation of a given situation. These various\r\nphases of the truth will develop as we proceed with the study. These statements\r\nbeing true, one can see how very important it is to study both the original\r\ncontext and the one into which the quotation is transplanted, in order to get\r\nthe full scriptural picture of a given prediction. A failure to comply with\r\nthis principle has led to endless confusion and difficulty.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-top:0in;margin-right:0in;margin-bottom:0in;\r\nmargin-left:1.0in;text-indent:-1.0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>II.          An\r\nExamination Of Some Examples Of The <br>\r\nPrinciple Of The Law Of The Context Of Quotations<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>For a first example of this\r\nprinciple let us look in the New Testament. In Matthew 1:23 we have these\r\nwords: &quot;Behold, the virgin shall be with child, and shall bring forth a\r\nson, And they shall call his name Immanuel; which is being interpreted, God\r\nwith us.&quot; Matthew took this quotation from the Septuagint translation of\r\nthe Old Testament and not from the original Hebrew. It seems that from a\r\ncareful reading of Matthew, chapter 1, the angel who appeared to Joseph is the\r\none quoting this passage from Isaiah 7:14; for immediately following it,\r\nMatthew tells us that Joseph arose from his sleep. This statement implies that\r\nthe quotation was given by the angel.<br>\r\n<br>\r\nWhen we turn to Isaiah, chapter 7, we see that God made an offer through the\r\nprophet to young King Ahaz to perform a miracle in order to strengthen his\r\nfaith. The young king was to designate the place where the miracle was to\r\noccur\u2014whether in the heavens above or in the deep, that is, in the sea beneath.\r\nAhaz did not care for spiritual things. He chose rather to go on in his own\r\nway. Thus he rejected the offer by a pious dodge. When he thus treated sacred\r\nmatters lightly, Isaiah turned from him and addressed the entire house of\r\nDavid. Not only to those living in his day, but to succeeding generations he spoke\r\nand promised that God would give them a sign which would be that a virgin\r\nshould conceive and bear a Son and should call his name Immanuel. From the\r\ntrend of the thought in Isaiah, chapter 7, it is very evident that the sign\r\noffered Ahaz was a supernatural wonder. It is equally clear that the sign to\r\nthe house of David should likewise be of super-human origin. In keeping with\r\nthis thought the promise is made that &quot;the virgin&quot;\u2014some definite\r\nspecific virgin known to the prophet and his auditors\u2014would conceive and would\r\nbear a Son who would be &quot;God with us.&quot; Clearly then the Son promised\r\nin this passage could be none other than one who was miraculously conceived and\r\nborn of a virgin, and who would be God in human form.<br>\r\n<br>\r\nBut immediately following Isaiah 7:14 are verses 15-17 in which is found the\r\npromise of another child, concerning whom nothing miraculous is spoken. He was\r\nto be born in the very near future from the standpoint of the prophet. Before\r\nhe would know to refuse the evil and choose the good the two lands whose kings\r\nAhaz feared would be brought to desolation. Thus it is clear that the child\r\nmentioned in verses 15-17 was entirely different from the one foretold in verse\r\n14. When we are willing to take the language at what it says, we cannot avoid this\r\nconclusion. There is therefore the blending of prophecies concerning two\r\nchildren: one the Messiah of Israel, and the other a child born by natural\r\ngeneration. The blending of two predictions is of frequent occurrence\r\nthroughout the prophetic word. This phenomena therefore is not strange to those\r\nwho are familiar with the prophecies. When we turn now to Matthew, chapter 1,\r\nwe see that the Evangelist quotes the angel as explaining to Joseph Mary's\r\ncondition at the time. To Joseph's amazement Mary, to whom he was at that time\r\nbetrothed, had become an expectant mother. This fact shocked Joseph. He decided\r\nthat he would put her away privately and not make a public example out of her.\r\nIn order to forestall such action, the angel came and explained that she was the\r\none of whom the prophet Isaiah had foretold and that her child had been\r\nmiraculously conceived and would be Immanuel, which means <i>God is with us<\/i>.\r\nIn the light of these facts it is clear that the prophecy spoken by Isaiah was\r\nto be taken literally, at its face value; for so did the angel understand it\r\nand expound it to Joseph.<br>\r\n<br>\r\nThe virgin birth was essential to our salvation. Man, in the person of Adam,\r\nthe representative of the race, lost everything when he partook of the\r\nforbidden fruit. Thus in our representative we lost our birthright. By the\r\ntransgression of one man sin entered the world. Christ, the second Adam, who\r\naccording to this prediction enters the world by miraculous conception and\r\nvirgin birth, championed the cause of man and won back for him his birthright\r\nfrom Satan. He, as a man, fought the battle and won the victory, conquering the\r\nDevil, who had the power of death, and brought life and immortality to light\r\nthrough the gospel. It was as man that the Messiah won the victory and obtained\r\nall\u2014and more than we lost in Adam.<br>\r\n<br>\r\nFrom the Old Testament it was clear that the Messiah would be a man, the Son of\r\nAbraham, the Son of David. In order to be a man, He had to be born as other men\r\nare born. In regard to such a birth there were three possibilities: human\r\nparents, a new creation, and the substitution of the divine operation instead\r\nof a human father. If He had human parents, He would simply be like other men,\r\nhaving the fallen nature. If He were a being created, He would not be a man\r\nbelonging to our race. Hence, under God's moral government, He could not\r\nchampion man's cause. The only other possibility would be that of the\r\nsubstitution of the divine operation for a human father. By this method the\r\ntaint of sin would be excluded, for it is inconceivable that, with the divine\r\noperation in the matter of the virgin birth, the taint or element of sin would\r\nbe possible. Thus, according to reason, the miraculous conception by the divine\r\noperation and the virgin birth of the Messiah is the only possibility for the\r\nredemption of the human race. Such is the explanation given by the angel. The\r\ninspired Apostle's quoting the angel's word puts the divine seal of approval\r\nupon the account. There is perfect harmony between the prophecy in its original\r\nconnection and in the account of the birth of Christ in the New Testament,\r\nwhich was the complete fulfillment of the prediction. The prediction threw\r\nlight upon the fulfillment and the fulfillment upon the original prophecy.<br>\r\n<br>\r\nTHE next quotation which I wish to note is the one appearing in Matthew 2:6\r\nwhich is taken from Micah 5:2. &quot;Now shalt thou gather thyself in troops, 0\r\ndaughter of troops: he hath laid siege against us; they shall smite the judge\r\nof Israel with a rod upon the cheek. 2 But thou, Beth-lehem Ephrathah, which\r\nart little to be among the thousands of Judah, out of thee shall one come forth\r\nunto me that is to be ruler in Israel; whose goings forth are from of old, from\r\neverlasting. 3 Therefore will he give them up, until the time that she who\r\ntravaileth hath brought forth: then the residue of his brethren shall return\r\nunto the children of Israel&quot; (Micah 5:1-3). In verse 1 the prophet\r\naddresses one whom he calls &quot;0 daughter of troops&quot; and tells her to\r\ngather her forces together &quot;against us,&quot; the Jewish people. Then he\r\nforetells that the besieging forces will smite the Judge of Israel with a rod\r\nupon the cheek. This language shows that Israel, at the time here foreseen,\r\ndoes not have a king. The siege is against the city where this judge of Israel\r\nis. This information immediately shows that the siege is against the capitol\r\ncity of the Jews, Jerusalem. In contrast with Jerusalem is the little town of\r\nBeth-lehem Ephrathah, which is small to be numbered among the thousands of\r\nJudah. Yet she is very important because of the fact that the one who is to be\r\nruler in Israel is to come forth from there unto God. This one has had a\r\npre-existence prior to His coming forth from Bethlehem, for it is said\r\nconcerning Him that His &quot;goings forth are from of old, from everlasting.&quot;\r\nThis passage shows that the one of whom the prophet is speaking has had an\r\nexistence prior to His going forth from Bethlehem. In fact, He has been active\r\nfrom historic times throughout the past prior to His coming to Bethlehem.<br>\r\n<br>\r\nFollowing this prediction is the warning: &quot;Therefore will he give them up,\r\nuntil the time that she who travaileth hath brought forth: then the residue of\r\nhis brethren shall return unto the children of Israel.&quot; This verse is a\r\nconclusion drawn from data that has just preceded\u2014the facts which we have just\r\nnoted; namely, the siege of Jerusalem. Evidently there is some connection\r\nbetween the siege of Jerusalem and the birth in Bethlehem of this future ruler\r\nof Israel. Because of a certain connection existing between these two events,\r\nGod gives them up until the time &quot;that she who travaileth hath brought\r\nforth ...&quot; God gives up Jerusalem with her children until she who travails\r\nbrings forth. Who is the one travailing and bringing forth? In the light of the\r\ncontext it can be Jerusalem only who brings forth the new Israel; for\r\nimmediately it is explained that &quot;then the residue of his brethren shall\r\nreturn unto the children of Israel.&quot; The rest of the brethren of Judah\r\nwill return to this tribe when she who travails brings forth. From other\r\npassages we know that the twelve tribes of Israel will be united and will\r\nconstitute one nation, when the Jews acknowledge their national sin and accept Christ\r\nas their Messiah. These three verses show us that God brings the daughter of\r\ntroops against Jerusalem to besiege the people. He gives His Chosen People up\r\nuntil Jerusalem finally travails in the time of Jacob's trouble and the new\r\nIsrael is born. But this siege against the capital of the Hebrews and the\r\ngiving of them up until the time of the Tribulation is due to their relation to\r\nthis one who is born in Bethlehem. The connection isn't given here but is to be\r\nsupplied from other passages that deal with the same subject. When we examine\r\nthese in the light of other passages, we see that this one who is born in\r\nBethlehem is none other than the Messiah. The ancient synagogue recognized this\r\nfact and thus interpreted this passage as a prediction concerning His birth.\r\nWhen He thus comes to His people, the leaders do not understand who He is and\r\ndo not recognize Him. They reject Him and clamor for His execution, which is\r\ncarried out by the Romans. Finally, forty years after that fateful event, Rome,\r\nthe daughter of troops, brings her forces against the Jewish nation. Jerusalem\r\nfalls in A.D. 70. The Hebrews are scattered throughout the world and they\r\nremain the people of the wandering feet until the time that Jerusalem travails\r\nagain with child, the new Israel. At that time the Hebrew people will see the\r\nmistake of the centuries in their rejecting the Messiah. In true contrition\r\nthey will acknowledge their national sin, will plead for Him to return, which\r\nthing He will do. Then all Israel will be reunited. Thus the residue of Judah's\r\nbrethren will return to Him. Messiah will mount the throne of David and will\r\nestablish a reign of righteousness, peace, and justice upon the earth.\r\nAccording to verse 4, Messiah &quot;shall stand, and shall feed his flock in\r\nthe strength of Jehovah, in the majesty of the name of Jehovah his God: and\r\nthey shall abide; for now shall he be great unto the ends of the earth.&quot;\r\nSuch is the original context of the second quotation given in Matthew.<br>\r\n<br>\r\nNow let us look at it as it appears in Matthew. When the wise men came from the\r\nEast and inquired where was the child who is born &quot;King of the Jews,&quot;\r\nHerod inquired of the scribes where the expected King was to be born. Their\r\nreply was that, according to Micah's prophecy, He was to be born in Bethlehem\r\nof Judaea. Thus they quoted Micah 5:2 and interpreted this passage literally.\r\nHerod wanted to know the place where He was to be born. The prophecy stated\r\nthat it would be in Bethlehem of Judah.<br>\r\n<br>\r\nThis prophecy was interpreted literally. Messiah, who is to be Israel's future\r\nRuler, was, according to plan and schedule, to be born in Bethlehem of Judah.\r\nThus we see from Matthew's use of this passage that the prophecy was fulfilled\r\nliterally. Both the original prediction and its application in the New\r\nTestament confirm one another.<br>\r\n<br>\r\nA THIRD quotation given in the New Testament from the Old is found in Matthew\r\n2:15: &quot;Out of Egypt did I call my son.&quot; This passage is found in\r\nHosea 11:1. An examination of the original context shows that the prophet was\r\nspeaking of Israel and her coming forth out of Egyptian bondage. Israel was in\r\nthe literal Egypt and literally came out of Egyptian bondage under the\r\nleadership of Moses. About this interpretation there can be no doubt. When the\r\nwise men departed from Bethlehem, they went directly to their own home and did\r\nnot return to tell Herod anything about the Christ Child. Knowing what Herod\r\nwould do, God warned Joseph to take the child and Mary the mother, to flee to\r\nEgypt, and to remain there until He would tell them when to come back to the\r\nland of Israel. Joseph followed the instructions implicitly. When Herod was\r\ndead, God instructed him to bring the mother and the child out of Egypt and to\r\nreturn to Palestine. This thing they literally did. Matthew said that the Holy\r\nFamily resided in Egypt and came forth, returning to the land of Israel, and\r\nthus fulfilled this prophecy. But as we have seen, this prophecy applied to\r\nIsrael literally and to the Exodus under Moses. Just as Israel's coming out of\r\nEgypt was literal, so was the coming of the Holy Family literal. But since\r\nIsrael is called God's first-born and so Christ was God's First-Born, there was\r\na typical relationship between Israel and the Messiah. Thus we see the literal\r\nmeaning of the prophecy plus the typical signification. Because of Israel's\r\nbeing typical of the Messiah, this passage was thus properly and legitimately\r\napplied to Him.<br>\r\n<br>\r\nIN Matthew 2:18 we have a quotation taken from Jeremiah 31:15: &quot;Thus saith\r\nJehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel\r\nweeping for her children; she refuseth to be comforted for her children, because\r\nthey are not.&quot; An examination of this passage in the original context\r\nshows that these words were spoken concerning the mothers of Israel who wept\r\nwhen their sons, at the conclusion of the fall of Jerusalem under\r\nNebuchadnezzar went forth into Babylonian captivity. There was literal weeping\r\nby real women concerning the fate that had overtaken their sons. An examination\r\nof the original context shows that this is the significance of the words.<br>\r\n<br>\r\nWhen Herod saw that he had been mocked by the wise men, he issued a decree that\r\nall children under two years of age should be destroyed. He issued this edict\r\nin order that he might be certain that the Christ Child was slain. When this\r\ndecree was executed, naturally the mothers of Bethlehem whose children had been\r\nslain wept for their children. In the original passage there were actual\r\nmothers weeping literally for their children. In the application that is made\r\nof this passage to the mothers of Bethlehem the whole situation is literal. But\r\ndid Jeremiah, in speaking these words, look forward and see these mothers in\r\nBethlehem weeping? This is doubtful. Why then, did Matthew quote this passage\r\nand apply it to the case under discussion? The original subjects concerning\r\nwhom the prophecy was uttered and those to whom it was applied were all\r\nliterally in a similar position. The cases were parallel in that they were\r\nliteral and were similar. Thus Matthew interprets this passage literally and\r\nmakes an application to an analogous case. We see that the prophecy had literal\r\nfulfillment plus an application. This is a legitimate use of Scripture.<br>\r\n<br>\r\nIN Matthew 2:23 we are told that Mary and Joseph brought Christ and settled in\r\nNazareth that it might be fulfilled which had been spoken through the prophets\r\nthat He should be called a Nazarene. One will look in vain for such a definite,\r\nspecific passage of Scripture saying that the Messiah would be called a\r\nNazarene. A Nazarene is an inhabitant of Nazareth. In the first century\r\nNazareth had a very bad name. When Nathaniel was told that Christ was of\r\nNazareth, he asked this question: &quot;Can any good thing come out of\r\nNazareth?&quot; (John 1:46). The word, Nazarene, in the days of Christ was a\r\nterm of reproach. Since there is no specific passage of Scripture which says\r\nthat Messiah would be called a Nazarene, and since there are many passages\r\nwhich say that He would be hated, despised, and looked down upon, it is very\r\nclear that the statement of the Evangelist that He should be called a Nazarene\r\nis his way of giving us the gist of those prophecies that tell about the\r\nhostile attitude that the people would take toward Messiah. The Old Testament\r\npredictions say that men will literally hate the Messiah, and that He will be a\r\nreproach and will be despised. All of these ideas are expressed by the word, Nazarene.\r\nThus we see that this is a literal fulfillment of these predictions, but it is\r\nalso a summation of the teachings of the prophets on this point.<br>\r\n<br>\r\nFrom this short survey of quotations from the Old Testament we can see how very\r\nimportant it is that we examine the contexts of every quotation thus cited in\r\norder that we may determine the correct interpretation.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE LAW OF COMPARING SCRIPTURE WITH SCRIPTURE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nONE OF the characteristics of the present era is that it is imbued with what is\r\ncalled the scientific spirit. The word science comes from the Latin word which\r\nmeans &quot;to know.&quot; Science, then, according to definition, is that\r\nwhich is known. In order to know anything properly, a person must have all the\r\nfacts that pertain to the subject in hand. He must, not only gather the facts,\r\nbut must correlate his data, and place it in proper relation in its\r\nenvironment.<br>\r\n<br>\r\nIf a person, therefore, is endeavoring to study any passage or text in a\r\nscientific manner, he must gather all the facts that bear upon the subject of\r\nthe special passage, must relate them to kindred thoughts, and give them their\r\nproper place in the scheme of things. I might illustrate this process by the\r\nuse of the jigsaw puzzle. The component parts are laid out for one to use in\r\nreconstructing or building all the pieces into a complete unit. When each\r\nsingle part is placed in its proper position with relation to others without\r\nbeing forced, a picture or map is thus constructed\u2014figuratively speaking, a\r\nmosaic is formed, which presents some pattern or scene.<br>\r\n<br>\r\nAgain, the principle which we have under consideration may be compared to the\r\nwork of a lawyer on a given case. He seeks all the information and the data\r\nthat has any bearing upon the situation. The facts and material evidence, if\r\nthere be any, are presented in the proper relation to other things. In the case\r\nof a trial by jury, these facts are presented by the witnesses and are summed\r\nup by the legal advisers on both sides. Then it is for the jury to decide the\r\ncase upon the merits of the evidence.<br>\r\n<br>\r\nIn a similar way, when anyone is studying any particular subject in the\r\nScriptures, he must examine carefully the testimony of each of the biblical\r\nwriters on the subject to be investigated. The testimony of each passage must be\r\nrelated properly to the theme in hand in order that a clear picture may be\r\npresented by all of those giving their testimony.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Some\r\nFundamental Principles Involved <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In order\r\nto gather all facts on a given subject\u2014if a person wishes to get a complete and\r\na clear picture of a subject\u2014he should have a good concordance; but should know\r\nhow to use it. Of course, the references in a good reference Bible are often of\r\ngreat advantage to the student. At the same time, many of these references are\r\nincorrect, since they have been placed there by men, fallible creatures who do\r\nmake mistakes. A person must study each scripture to which a reference is made\r\nin order to determine whether or not the particular passage referred to has any\r\nbearing upon the theme under investigation. The facts of each context alone can\r\ndecide this matter.<br>\r\n<br>\r\nA very grave error is frequently made by considering a verse as being related\r\nto a given one because of the same words in both passages. For instance in\r\nGenesis 1:2 we see the words, waste and void, which describe the condition of\r\nthe earth after it had been wrecked. In Jeremiah 4:23 we also see these same\r\nwords. Many have concluded, therefore, that Jeremiah was looking backward to\r\nthe same original catastrophe that overtook the primitive earth. Whenever such\r\nan interpretation as this is made, error instantly is injected into the\r\nsubject. When the context of the passage of Jeremiah 4:23 is studied, it\r\nbecomes immediately evident that this passage is referring to the great Tribulation,\r\nwhen wreckage and devastation will be the order of the day on account of the\r\nterrific judgments which Godwill send upon the earth.<br>\r\n<br>\r\nAgain, we see mention made of the new heavens and the new earth in Isaiah\r\n65:17. By looking at and studying carefully II Peter 3:1-13, we find reference\r\nto the new heavens and the new earth. By our studying each of these passages\r\nand getting the facts in each context, we see that both Isaiah and Peter were\r\ntalking about the new heavens and the new earth of the Millennial Era. But in\r\nRevelation, chapters 21 and 22, we also read of new heavens and a new earth.\r\nWhen a person studies the chronological development of the prophecies of the\r\nBook of Revelation, he sees that the new heavens and earth of these chapters\r\nare those which will be created after the Millennium has ended. To identify\r\ntherefore the new heavens of Isaiah 65:17 and II Peter 3:13 with the new heaven\r\nof Revelation, chapters 21 and 22, is a false identification. Whenever these\r\nare thus considered the same confusion is immediately introduced into the\r\nScriptures.<br>\r\n<br>\r\nWhenever a person studies the Scriptures by comparing one passage with another,\r\nhe assumes that all truth harmonizes. Since the Bible is the inerrantly\r\ninspired Word of God, all of its statements must harmonize. Should there appear\r\nto be, on the surface, a contradiction, let us conclude that the discrepancy is\r\nonly apparent and not real. Any such variance is to be accounted for upon the\r\nbasis of our lack of knowledge or comprehension to understand the real situation\r\nwhich appears as inharmonious. Truth and facts, whether in the physical,\r\nmaterial universe, or in revelation, are in perfect accord. The God who created\r\nthe universe likewise made the revelation that is contained in the Scriptures.\r\nHe being the God of reality, stamps truth on His material universe and states\r\nit in His Word.<br>\r\n<br>\r\nIt is of paramount importance that, whenever we attempt to compare scripture\r\nwith scripture, we must be certain that the passages under consideration are\r\nindeed talking of the same things, persons, or events. Sometimes, upon the\r\nsurface, there appears to be a connection between two passages. But when all\r\nthe facts of the context of each passage are studied carefully, it frequently\r\nbecomes evident that those passages that are supposed to be related are not. On\r\nthe other hand, often there are passages that have bearing upon other\r\nquotations, which at a glance we do not immediately recognize. But let it be\r\nunderstood that the facts of the context of all passages must be thoroughly studied\r\nbefore any identification may be made.<br>\r\n<br>\r\nWe must understand that the fullness, completeness, and the clarity of a\r\npicture that is made by comparing scripture with scripture, depend upon the\r\nthorough and complete investigation that is made. If only a few passages that\r\nhave bearing upon a subject are studied and considered, of course the picture\r\nor conclusion to which one is brought is only partial, limited, and incomplete.\r\nOn the other hand if all related passages are studied in the light of the context\r\nof each and the facts thus gleaned are placed in the proper relationship with\r\nthe others that are gathered from different passages, and if a thorough\r\ninduction is made, then we have a complete and clear picture of the subject\r\nunder consideration\u2014we have all the truth that God has revealed on a given\r\nsubject. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>An\r\nExample Of Comparing Scripture With Scripture <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning God\r\ncreated the heavens and the earth&quot; (Gen. 1:1). The first statement of the\r\nScriptures in the original Hebrew contains seven words. This declaration has\r\nmighty and far-reaching ramifications. In fact, volumes are wrapped up in this\r\nsublime utterance. By a clear, full understanding of this passage, most of the\r\nphilosophies and cults may be refuted. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the Beginning&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;In the beginning ...&quot;\r\nThis phrase immediately suggests that found in John 1:1: &quot;In the beginning\r\nwas the Word ...&quot; The Word, the Living Word, existed in the beginning,\r\nthat portion of eternity that antedated the creation of the material universe.\r\nLikewise reference is made to this same Living Word who is thought of as\r\nWisdom, in Proverbs 8:22f:<br>\r\n<br>\r\n&quot;22 Jehovah possessed me in the beginning of his way,<br>\r\nBefore his works of old.<br>\r\n&quot;23 I was set up from everlasting from the beginning,<br>\r\nBefore the earth was.<br>\r\n<br>\r\n&quot;30 Then I was by him, as a master workman;<br>\r\nAnd I was daily his delight, <br>\r\nRejoicing always before him,<br>\r\n&quot;31 Rejoicing in his habitable earth;<br>\r\nAnd my delight was with the sons of men.&quot;<br>\r\n<br>\r\nIn such a passage as Isaiah 44:6 we have a reference to God and His being back\r\nin the beginning, in the eternity of the past, as well as existing throughout\r\nall the future ages of eternity.<br>\r\n<br>\r\nThere are many more passages that deal with this phrase and the idea set forth,\r\nbut these are sufficient for us to understand how to proceed in comparing scripture\r\nwith scripture to get all the information on any one particular expression.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>God, YHUH<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Genesis 1:1 we are told that\r\nGod created the material universe. God here is the original name for the\r\nAlmighty and carries the idea of Strong Ones, since the word is in the plural\r\nnumber. When, in the thinking of men who refused to retain God in their\r\nknowledge, the forces of nature were deified and were considered as actual\r\ngods, Godrevealed His memorial name to His people. In the days of Seth, for\r\ninstance, men began to call upon the name of Jehovah (Gen. 4:26). This name\r\ncarried the idea of the Uncaused Cause of all things, the one who stands back\r\nbehind all things, and who has brought all things into existence, \u2014 the one in\r\nwhom all live, move, and have their continual being.<br>\r\n<br>\r\nSince the word rendered &quot;God&quot; is in the plural, and since\r\n&quot;three&quot; is the smallest plural\u2014there being the singular and also the\r\ndual numbers\u2014we can see how the plural for the word God is an echo of the\r\nTrinity, tri-unity\u2014Three in One and One in Three.<br>\r\n<br>\r\nMoses declared the unity and at the same time the plurality of the Divine Being\r\nin Deuteronomy 6:4, which literally rendered is: &quot;Hear 0 Israel! Jehovah,\r\nour Gods, is Jehovah a unity.&quot; Here the word Jehovah refers to the Holy\r\nTrinity. In certain other texts it is evident from these facts that this\r\nmemorial name of God refers to the Father; in still others the Son is referred\r\nto by this same name. And in still others the Holy Spirit is called Jehovah.<br>\r\n<br>\r\nBy looking at a few passages and by noting the facts just mentioned, we see\r\nthat, in our study of passages containing the word God, Jehovah, or God, we\r\nhave an inexhaustible fund of biblical knowledge. We could continue with this\r\nsecond word of Genesis 1:1 and fill several volumes. But these suggestions show\r\nus how we should study this phase of our subject.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;Created&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An examination of the fifty-odd\r\noccurrences of the word, create, in the Hebrew Bible shows that the fundamental\r\nconcept lying behind this word is that of bringing something into existence\r\nwhich had no form nor substance before the act of creating was performed. This\r\nfundamental meaning lies inherently in the word although it may have secondary\r\napplications.<br>\r\n<br>\r\nThough the word, create, does not occur in Psalm 90, verse 2, the idea is\r\nthere, expressed in different terms. Moses looked back to the time when the\r\nheavens and the earth were brought into existence. Then he lifted his eyes and\r\ntook a far-off view in the direction of the past and spoke of the ages which\r\nantedated time, and which constituted eternity in the past. From the context it\r\nis clear that creation is referred to in this passage.<br>\r\n<br>\r\nAgain, the creation of the universe is referred to in Job 38:7. When Godcreated\r\nthe earth, it was not in the condition described in Genesis 1:2. On the\r\ncontrary, it was not a waste, nor desolation. From John 1:1-4 we see that the\r\nWord, the Living Word, Christ, was the one who actually was the Creator of the\r\nmaterial universe. This phase, likewise, of our subject could be continued\r\nindefinitely. Such a study as this would enrich our lives very materially, but\r\nthis much discussion is sufficient for us to see the importance of looking at\r\nthis word.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Heavens&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In Psalm 115:16 reference is made to &quot;the heavens&quot; in\r\ncontrast to the earth. The former belongs to God, the latter He has given to\r\nmen. In Psalm 11:4 we are informed that God's throne has never been overturned,\r\nand that His Holy Temple is in heaven. This Temple of God in the heavens is not\r\nof the material order. It is unseen; hence it is of the eternal order (II Cor.\r\n4:18).<br>\r\n<br>\r\nAgain, we see in Revelation 11:19 the Temple of God in heaven, which of course\r\nrefers to that tabernacle of God not made with hands, eternal in the heavens.\r\nThe study of the visible, material heavens, as they are presented in the\r\nScriptures, together with the invisible heavens, likewise constitute the most\r\nfascinating and instructive and informative subjects. These references however\r\nwill suffice.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&quot;The Earth&quot;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The earth is a part of the material universe which God created in\r\nthe beginning. Volumes of information are given to us with reference to it\r\nthroughout the Scriptures.<br>\r\n<br>\r\nIn Psalm 24:1,2 we are told that the earth and all that is therein belongs to\r\nJehovah. It belongs to Him because He is the Creator of it\u2014as we learn in the\r\nScriptures. It is His, Jehovah the Son's, because He purchased it by the\r\nredemption which He wrought for us on Calvary. It will be His by conquest when\r\nHe returns in glory and power to take the reins of the government of the\r\nuniverse in His hands and to establish the reign of righteousness upon the\r\nearth. Volumes likewise could be written upon the subject of the earth. The\r\ncompleteness of our picture with reference to any of these material elements\r\nfound in this verse depends entirely upon the extent and thoroughness of our\r\ninvestigation.<br>\r\n<br>\r\nThe material heavens and earth that was created in the beginning, as we learn\r\nin Genesis 1:1, will pass away eventually, but one jot or tittle shall in\r\nnowise pass away from the law until every word which God has spoken has been\r\nfulfilled with reference to them. Christ likewise told us that heaven and earth\r\nshould pass away, but His word should not pass away (Matt. 24:35). He did not\r\ntell us when they will pass away, but merely stated that such would be the\r\ncase. In Revelation 20:11 we have this statement: &quot;And I saw a great white\r\nthrone, and him that sat upon it, from whose face the earth and the heaven fled\r\naway; and there was found no place for them.&quot; At the conclusion of the\r\nshort period following the Millennium, the great white throne judgment will be\r\nestablished. At that time the material heavens and the earth that were created\r\nin the beginning will pass out of existence. God created them out of nothing,\r\nand into a state of nothings they shall return. At that juncture time, which\r\nbegan with the creation of the material universe, ceases. Then eternity begins.<br>\r\n<br>\r\nThis eternity of the future begins with God's creating the new heavens and the\r\nnew earth. What is meant by the new heavens and the new earth? The eternal\r\norder of which we read in Revelation, chapters 21 and 22. There we see the\r\neternal heavens, and the eternal earth, and the eternal Jerusalem coming down\r\nout of the eternal heavens and resting upon the eternal earth. This will be the\r\nplace of the abode of the righteous, throughout the ceaseless ages of the\r\neternity of the future.<br>\r\n<br>\r\nGreat things lie ahead of us\u2014that is, for all who know and who love Christ, our\r\nRedeemer.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>THE PROPHETIC POINT OF VIEW<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:14.0pt;font-family:\"Verdana\",sans-serif;color:black'>Installment\r\n1<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>THE SCRIPTURES give us a\r\ncomposite picture of things in the material world, past, present, and future.\r\nThis is not to be a surprise to anyone who realizes that the Eternal God, the\r\nCreator of the universe, has\u2014figuratively speaking\u2014the blueprint of all the\r\nages through which the physical universe passes. Since God is interested in His\r\nchildren and wishes them to cooperate with Him in the fullest way possible,\r\nnaturally He has revealed to them secrets concerning the past, facts and\r\nprinciples in the present, and the future glories which are to be theirs\r\nthroughout the ages of eternity. <br>\r\n<br>\r\nOf the thirty-nine Books of the Old Testament sixteen of these are devoted to\r\nprophecy\u2014prophecy in the correct meaning of the term. The prophets interpreted\r\nhistory as well as pointed out the future. They explained the future and\r\npointed out the past course of history, for the enlightenment of the people of\r\nGod.<br>\r\n<br>\r\nThe word in the original Hebrew meaning a prophet simply indicates a spokesman\r\nfor God. If he was looking back into the past, he was interpreting for the\r\nedification of his hearers and readers the facts of the history. Often times\r\nthe prophet looked at the present and, realizing that the past, present, and\r\nfuture are linked together by the law of causation, pointed out the salient,\r\noutstanding facts of the present and then delineated the future and interpreted\r\nits significance for us. In view of this broad meaning of prophecy we are not\r\nsurprised to learn that, in the Hebrew Bible, such books as Joshua, Judges,\r\nSamuel, and Kings are correctly designated the &quot;Former Prophets.&quot;\r\nThose, however, which we call Prophets, namely, Isaiah through Malachi, are\r\ncalled the &quot;Latter Prophets.&quot;<br>\r\n<br>\r\nIn keeping with the significance of the terms, prophet and prophecy, we realize\r\nthat the man who has delved into the Word of God, which records the past\r\nhistory of the universe and of the race, and who gives us the correct\r\nphilosophy of history, is indeed a prophet\u2014though he is uninspired and cannot\r\nlay claim to the infallible inspiration of the Holy Spirit as were the prophets\r\nof the Old and the New Testament. The teacher of God's Word who has, by\r\ndiligent search and by the illumination of the Spirit of God been able to\r\ndiscover the great fundamental principles of God's moral government, and who is\r\nable to see and to discern in the present situation the application of said\r\nprinciples and of the trend of the present time is likewise, in the true sense\r\nof the term, a prophet. Also those men who study the Word of God and take it at\r\nits face value, believing that God said what He meant and meant what He said,\r\nand who, following the golden rule of interpretation* tell us exactly what the\r\nprophets said with reference to the things out ahead of us are likewise\r\nprophets in the correct sense. They are this in that they have discovered the\r\nmind of God as revealed in the Scriptures and are able to see, in the light of\r\nthe continuity of events, the working of the invisible hand of the Almighty as\r\nHe directs everything toward a great, glorious, and grand consummation, when He\r\nwill head up all things in the dispensation of &quot;the fullness of\r\ntimes&quot; in Christ, namely, in the great Millennial Age.<br>\r\n<br>\r\nAs we learn in Hebrews 1:1f, God spoke to the fathers in different measures and\r\nin different manners. According to Numbers 12:7,8 He spoke to Moses face to\r\nface. In this intimate manner He did not speak to any of the other prophets\r\nafter Moses. He spoke to them in dreams and in visions. At the same time, when\r\nGod gave a revelation to His spokesman, often the Spirit simply inspired the\r\nthought and led the divine spokesman to choose or select the proper words and\r\nphraseology that would best convey the idea to his auditors or readers. We\r\ntherefore read throughout the Word that &quot;the word of God came unto\r\n...&quot; In other words, God sent a spiritual communication to the prophets\r\nand they, as ambassadors for Him spoke forth the message, using the exact words\r\nand terminology that were given to them by inspiration. The Holy Spirit, as we\r\nlearn from I Corinthians, chapter 2, gave not only the thought but the words by\r\nwhich those thoughts were expressed. In view of this fact, there is no wonder\r\nthat the Apostle Paul spoke of the Scriptures as having been inspired by God:\r\n&quot;Every scripture inspired of God is also profitable for teaching, for\r\nreproof, for correction, for instruction which is in righteousness: 17 that the\r\nman of God may be complete, furnished completely unto every good work&quot; (II\r\nTim. 3:16,17). Peter also spoke thus; &quot;And we have the word of prophecy <i>made<\/i>\r\nmore sure; whereunto ye do well that ye take heed, as unto a lamp shining in a\r\ndark place, until the day dawn, and the daystar arise in your hearts: 20\r\nknowing this first, that no prophecy of scripture is of private interpretation.\r\n21 For no prophecy ever came by the will of man; but man spake from God, being\r\nmoved by the Holy Spirit&quot; (II Pet. 1:19-21).<br>\r\n<br>\r\nWhen the Word of God thus came to any of His messengers, they, accordingly as\r\nthey were inspired, dealt with the past, the present, and the future \u2014according\r\nto the needs of the ones to whom the message came. For instance, Moses, the\r\ngreat lawgiver, was led by the Spirit of God to give the historical account of\r\nthe beginnings of the heavens and the earth and the great catastrophe that\r\nreduced the earth to a condition of desolation and wasteness. He likewise\r\ntraced the history of the Patriarchs and finally came, in his discourse upon\r\nhistory, to the time of God's delivering His Chosen People from Egyptian\r\nbondage. When Israel was at Sinai, God delivered to her His Law. Moses applied\r\nthe law to the life of the people to whom he was ministering. Interspersed in\r\nthe historical and legal sections of the writings of Moses are some of the\r\nbrightest jewels of prophetic utterance to be found anywhere in the Divine\r\nRevelation. When we come to the New Testament and consider the Four Records of\r\nthe Gospels, we see that the inspired Evangelists wrote accounts of our God's\r\nlife, giving samples of His teaching and of His works. Here likewise are\r\ninterspersed in this material prophetic utterances in which our God,\r\nfiguratively speaking, raised the curtain and gave us a glimpse into the future\r\nof the world and of the eternal state of bliss and felicity with God and the\r\nredeemed forever and ever.<br>\r\n<br>\r\nOn certain occasions, when the word of the God came to various prophets, God\r\nmade graphic the message by presenting it in connection with some vision. Thus\r\nthe spiritual eyes of the prophets were opened and there were presented to\r\ntheir startled gaze scenes of the spiritual world and also of things that had\r\noccurred in the past and things that were yet to come to pass. One of the\r\nearliest names given to these divine messengers was &quot;seer.&quot; The word\r\nseer meant one who was granted a spiritual vision of truth and one who\r\ndelivered in words chosen by the Spirit that which had been presented to his\r\nspiritual vision. From the history of the use of this word and from the fact\r\nthat it was supplanted by the later word, prophet (a spokesman for God), we are\r\nlogical in concluding that probably in the earlier stages of Israel's history\r\nvisions were frequently granted to these ambassadors of the court of heaven. As\r\nthe years passed by, there was not the need of the presentation in such graphic\r\nmanner of these messages from God.<br>\r\n<br>\r\nToward the close of the monarchy, after the nation had gotten on the toboggan\r\nand was coasting with lightning speed toward destruction, the vision was again\r\nemployed by Godin stirring up His people and warning them of the dangers into\r\nwhich they were headed and the glories that await the servants of God. In the\r\nwritings of Ezekiel we see many visions. This prophet was in vision transported\r\nfrom his place among the captives in Babylon to Jerusalem itself and was shown\r\nthe actual conditions that were to be found in Jerusalem and in Palestine. Thus\r\nin very clear, vivid, graphic language, Ezekiel portrayed the real situation\r\nback in the homeland to his fellow-captives. In keeping with this thought,\r\nDaniel, younger contemporary of Ezekiel, likewise was granted various visions.\r\nThis type of revelation is called <i>apocalyptic.<\/i> There is no book in the\r\nScriptures that prepares one for the understanding of the course of history\r\nfrom the Babylonian captivity unto the establishment of the kingdom of glory\r\nhere upon earth as does the Book of Daniel. In chapter 2 appears the vision of\r\nthe metallic image which symbolizes the four different world kingdoms to whom\r\nGod would give global dominion. In chapter 7 the same four world empires are\r\npresented, but under different symbolism. The fourth of this series of kingdoms\r\nis followed by the fifth, namely, the kingdom of Christ, the Messiah of Israel\r\nand Saviour and Redeemer of the world. When the captives who wished to serve\r\nGod returned under Zerubbabel, the governor of the house of Israel, and Joshua,\r\nthe high priest, from Babylon to the Holy Land, God raised up two\r\nprophets\u2014Haggai, an old man, and Zechariah, a young man\u2014who stirred the\r\nreturned exiles out of their lethargy and caused them to throw themselves\r\nwholeheartedly into the service of God. Haggai spoke the words of God, giving\r\nevidence of having some privileges of vision; but Zechariah, the younger\r\ncontemporary, was granted visions and he portrayed in the most vivid and\r\ngraphic manner the future when Israel will return to God, Jerusalem shall\r\nbecome the capital of the world, and Israel, cleansed and purified, shall\r\nbecome the channel of world blessing. The Apostle John, in the Book of\r\nRevelation, likewise was led by the spirit to present his message just as he\r\nhad received it in vision.<br>\r\n<br>\r\nLet us remember that, though the revelation was given in the form of visions,\r\nthese communications described spiritual realities. It is for us, therefore, to\r\nascertain by hard study and by trustful praying the import of the message\r\nwhether given in plain words or in the form of a descriptive vision. Let our\r\nprayer be, <br>\r\n<br>\r\n&quot;Open thou mine eyes, that I may behold Wondrous things out of thy\r\nlaw&quot;<br>\r\n(Ps. 119:18). <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 2<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN the preceding article of this\r\nseries we have seen the real scriptural meaning of prophecy\u2014that it refers to\r\nthings past, present, and future. We have seen, moreover, that some of the\r\nrevelations of God came in the manner indicated by the scriptural formula:\r\n&quot;The word of Jehovah came unto ...&quot; We have also seen that, by\r\nvision, the revelation was made more graphic in the case of many of the\r\nprophets. In the present study we wish to note several cases of predictive\r\nprophecy in order that we may learn just how to approach any utterance in\r\nregard to the future.<br>\r\n<br>\r\nIn John, chapter 8, we have a discussion or debate which Godhad with the\r\nscribes and the Pharisees at Jerusalem, when He attended the last Feast of\r\nTabernacles during His personal ministry. It became quite evident to all who\r\nwere looking on that the leaders of Israel were bent and determined in their\r\nvigorous opposition to Christ. He, with His penetrating divine vision, looked\r\nbehind outward appearances and detected the presence of the great enemy of both\r\nGod and man that was moving them on in their bitter opposition to Him. He\r\ntherefore declared that His opponents were children of their father, the devil,\r\nsince he was stirring them up and moving them to such unreasonable measures of\r\nopposition. In their discussion, they claimed to be the children of Abraham,\r\nbut Christ showed that they were not children of that venerable patriarch,\r\nthough they had been born of Jewish parentage.<br>\r\n<br>\r\nThey had the Abrahamic blood, but they did not have the Abrahamic spirit. They\r\nhad been blessed of God, in that they were living at the very time when the\r\nMessiah would come and with their physical eyes were looking upon Him, yet they\r\ndid not appreciate that fact, the reason being that they did not know Him nor\r\nthe Scriptures which were read every sabbath in their synagogues. Even under\r\nthe old covenant there was such a thing as knowing God in a personal manner.\r\nThis fact is seen in the following quotation: &quot;Thus saith Jehovah, Let not\r\nthe wise man glory in his wisdom, neither let the mighty man glory in his\r\nmight, let not the rich man glory in his riches; 24 but let him that glorieth\r\nglory in this, that he hath understanding, and knoweth me, that I am Jehovah\r\nwho exerciseth loving-kindness, justice, and righteousness, in the earth; for\r\nin these things I delight, saith Jehovah&quot; (Jer. 9:23,24). <br>\r\n<br>\r\nThe Apostle Paul told the Jews in Antioch of Pisidia that their brethren in\r\nJerusalem fulfilled the Scriptures in condemning and crucifying the Messiah\r\nsimply because they did not know Him nor the Scriptures. These facts show that,\r\neven though the spiritual blessings enjoyed by the Old Testament saints were\r\nfar less than those we possess today, yet they could\u2014and many of them did\u2014know\r\nGod and had spiritual discernment. But these Jews with whom God clashed on this\r\noccasion should have rejoiced that they were living in Messianic Times, and that\r\nactually Messiah had appeared and was in their midst for the purpose of working\r\nout redemption's scheme. But no, instead of rejoicing in the great unparalleled\r\nspiritual blessings which were granted to them, they were actually, with all\r\nthe force and power of their being, opposing the Messiah who was the Son of\r\nGod, and who entered the world by miraculous conception and virgin birth.<br>\r\n<br>\r\nIn showing the Jews, with whom He was arguing, that, though they did have\r\nAbrahamic blood, they did not have the Abrahamic spirit, Christ declared to\r\nthem &quot;Your father Abraham rejoiced to see my day; and he saw it, and was\r\nglad&quot; (John 8:56). What is the significance of the term, &quot;Abraham\r\nrejoiced to see my day; and he saw it, and was glad&quot;? In view of the trend\r\nof the thought the facts of the context show that the day to which Christ\r\nreferred was the very time when He was present with them, that is, the time of\r\nHis first coming. These opponents, though they were Jews\u2014yet they were not in\r\nthe true sense because they did not know God and recognize His Messiah\u2014should\r\nhave been rejoicing in the fact that they were living at that time when God had\r\ngraciously, in the person of Christ, left heaven and had come to this earth in\r\norder to work out their redemption and that of the world. The fact that they\r\ndid not rejoice to see Him and His time\u2014to observe the miracles which He\r\nperformed and to hear the words of grace which proceeded from His lips\u2014was\r\nproof positive that they were not real Israelites in the correct and true sense\r\nof the term. In marked contrast with them and their attitude, Christ said\r\nAbraham, whom they claimed to be their father, rejoiced to see His day,\r\nChrist's day\u2014that time when He appeared on earth the first time. Evidently from\r\nthis language Abraham was given a promise by Godthat He would in vision see the\r\nday when Messiah would appear upon earth in order to work out human redemption.\r\nWhen this vision was shown to him he saw, doubtless crystal clear, Christ, the\r\nBabe of Bethlehem the Man of Galilee, the Man of sorrows, throughout His entire\r\ncareer. He saw the agonies of the Saviour in the Garden; he saw Him suspended\r\nupon the cross as He suffered the death-throes of one of the crudest methods of\r\nthe execution of a criminal possible; he saw Him lying cold in death in the\r\ntomb; he saw the spirit of Christ descending to Hades and making the\r\nannouncement concerning the completion of redemption's scheme. He saw His\r\nspirit come forth from Hades and re-enter that body which was then glorified.\r\nHe saw Him walking out of the tomb, the conqueror over all the forces of\r\nsatanic power, thus bringing life and immortality to light through the gospel.\r\nFinally, after the forty days, following the resurrection, He saw Him ascend to\r\nglory and sit down on the right hand of the majesty on high. Thus Abraham in\r\nspirit was carried forward from his day and time, which was approximately two\r\nthousand years before Christ, to the time when the Babe of Bethlehem was born.\r\nAnd he saw the entire life of our God and His glorious triumphant conquest over\r\nSatan and the perfecting of the plan of redemption.<br>\r\n<br>\r\nYes, we have every reason to believe that Abraham not only saw Messiah at His\r\nfirst coming and rejoiced in the redemption which He purchased for mankind, but\r\nhe saw Him when He will rend the heavens, descend to this earth, mount the\r\nthrone of David, lift the curse, and establish a reign of righteousness from\r\nsea to sea and from the river to the ends of earth. We are logical therefore in\r\nbelieving that Abraham, in vision, was thus carried forward over the span of two\r\nthousand years of history to the first coming of Christ, and that he likewise\r\nsurveyed all Messiah's redemptive career, including the Age of Grace and the\r\ngreat consummation when He returns in glory and power to reign in righteousness\r\nfor one thousand years.<br>\r\n<br>\r\nIsaiah lived and engaged in his ministry in the days of Uzziah, Jotham, Ahaz,\r\nand Hezekiah, the latter half of the eighth century before the Christian Era.\r\nIn the year that King Uzziah died, the prophet was granted a vision of Christ\r\nas He will sit in the great millennial Temple and will reign over a peaceful\r\nworld. This is seen in Isaiah 6:1-5: &quot;In the year that king Uzziah died I\r\nsaw God sitting upon a throne, high and lifted up, and his train filled the\r\ntemple. 2 Above him stood the seraphim: each one had six wings; with twain he\r\ncovered his face and with twain he did fly, 3 And one cried unto another, and\r\nsaid, Holy, holy holy, is Jehovah of hosts; the whole earth is full of his\r\nglory. 4 And the foundations of the thresholds shook at the voice of him that\r\ncried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am\r\nundone; because I am a man of unclean lips, and I dwell in the midst of a\r\npeople of unclean lips; for mine eyes have seen the King Jehovah, of\r\nhosts.&quot;<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>The prophet declares that he saw God sitting upon a throne, high\r\nand lifted up, &quot;and his train filled the temple.&quot; The question\r\nimmediately arises, &quot;What temple?&quot; There have been several Temples,\r\nand there will yet be two more. Solomon built the great Temple of Israel upon his\r\naccession to the throne and power in Israel. This sacred edifice was destroyed\r\nby Nebuchadnezzar at the time of the Babylonian captivity. Seventy years later,\r\nwhen the exiles who wished to serve God, went back to the land of their fathers\r\nunder the leadership of Zerubbabel and Joshua, they built the Temple which is\r\nknown in history as Zerubbabel's Temple. This structure was insignificant in\r\ncomparison with that which had been erected by Solomon. When Herod the Great,\r\nby conniving and by political maneuvering at Rome, obtained authority over\r\nJudaea, he had a mania for building. He therefore, in 20 B.C. began to tear\r\ndown the Temple at Jerusalem piecemeal and began to rebuild it upon a more\r\nmagnificent and grander scale. The work which was thus begun in 20 B.C. was\r\ncompleted, according to the very best accounts we have, around A.D. 64. But in\r\nA.D. 70, when Titus captured Jerusalem, this Temple was destroyed, the Jewish\r\nnation was overwhelmed, and the survivors of that catastrophe were sold in the\r\nslave marts of the world, into bondage. In the very time of the end, according\r\nto prophetic prediction, the Jews will rebuild their Temple, which will be\r\nstanding during the time of the Tribulation. Isaiah the prophet, chapter\r\n66:1-5, foretold that it would be built. Psalm 74 sees its being destroyed in\r\nthe Tribulation. Christ assumed its standing in the middle of the Tribulation,\r\nas we see in Matthew 24:15ff. Paul likewise assumed its existence in the middle\r\nof the Tribulation (II Thess. 2:1-12). John in the Book of Revelation, chapter\r\n11, likewise described it. But, as just stated, this Jewish Temple, will be\r\ndestroyed. But when Christ comes back to this earth, being invited by the\r\npenitent remnant of Israel to return, He will rebuild the Temple and will sit\r\nupon His throne, wearing a double crown, that of royalty and that of priesthood\r\n(Zech. 6:9-15). This Temple is the one which is described very fully in the\r\nlast section of Ezekiel, chapters 40-48.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Which of these Temples is the one that was shown to Isaiah in the passage\r\nwhich we have under consideration? The third verse of this chapter gives the\r\nkeynote; &quot;And one [seraphim] cried unto another, and said, Holy, holy,\r\nholy, is Jehovah of hosts: the whole earth is full of his glory.&quot; Let us\r\nremember that these verses give us a vision, a vision of Jehovah in His Temple.\r\nThe prophet therefore sees Jehovah seated upon the throne. At that time the\r\nearth is full of God's glory. This statement gives us the time when this vision\r\nwill be fulfilled, the era of the great millennial kingdom.<br>\r\n<br>\r\nSince we know that this is a vision of Christ in His glory, which position is\r\nconfirmed by John 12:41, we know that Isaiah was carried forward in vision,\r\nfrom the latter part of the eighth century when he lived, across the centuries\r\nto the glorious second coming of our God.<br>\r\n<br>\r\nIn concluding this special phase of study, let us look at Jeremiah 4:23-26:\r\n&quot;I beheld the earth, and, lo, it was waste and void; and the heavens, and\r\nthey had no light. 24 I beheld the mountains, and, lo, they trembled, and all\r\nthe hills moved to and fro. 25 I beheld, and, lo, there was no man, and all the\r\nbirds of the heavens were fled. 26 I beheld, and, lo, the fruitful field was a\r\nwilderness, and all the cities thereof were broken down at the presence of\r\nJehovah, <i>and<\/i> before his fierce anger.&quot; Jeremiah had a vision in\r\nwhich he saw the heavens as black as ink and the earth reduced to a state of\r\nchaos, wreckage, and ruin. Was the prophet carried backward in vision to the\r\ncatastrophe recorded in Genesis 1:2, or forward into the future? A very\r\nimportant question. When a person reads verse 27 which follows our quotation\r\nimmediately, he will see that Jeremiah declared that this vision will be\r\nfulfilled yet in the future, in the day of Jehovah\u2014the time of the Tribulation.\r\nThus it is clear from these facts that Jeremiah was likewise carried forward in\r\nvision by the Spirit and saw the wrecked earth. It is hoped that from this\r\nshort study the reader may be able to see the importance of ascertaining the\r\nproper point of view from which to view the prophecies of the Scriptures.\r\nUnless a person discovers this proper perspective, he cannot interpret prophecy\r\naright.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>Installment 3<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>WE HAVE already seen in this\r\nseries that the word &quot;prophecy&quot; as used originally in the Scriptures\r\nwas applied to the narration of past events, present circumstances, and future\r\nout looks. In other words, the prophets were inspired when they narrated past\r\nevents, and when they evaluated the present and revealed the future. The\r\ninspiration of the Holy Spirit was just as essential for them when they were\r\nrecalling the past\u2014as they did in the most accurate manner, which proposition\r\nhas been absolutely proved by archaeological discoveries \u2014as when they foretold\r\nthe future.<br>\r\n<br>\r\nThe crowning proof of the inspiration of the messages of the prophets and\r\nApostles is seen in the fact that they alone properly diagnosed human nature\r\nand described the infallible cure for the sickness of the soul of man. Their\r\nprescription works! When the scriptural analyses of man's condition and his\r\nneeds are compared with the views and prescriptions that are offered by\r\nordinary men, the emptiness and the shallowness of such human theories become\r\napparent. The uncovering of the future by the prophets, as seen from their\r\npoint of view, has been proved, by the course of history, to have been\r\ninfallibly guided by the Spirit of God. We have every reason, therefore, to\r\nplace absolute and unqualified confidence in every utterance of Moses, the\r\nprophets, and the Apostles.<br>\r\n<br>\r\nWe have also seen that, in order for anyone to understand predictive prophecy\r\nproperly, he must note well whatever time element may be given in any specific\r\nprophecy before he can interpret correctly the prediction. Sometimes checks are\r\npostdated. By a person's doing this, he is telling the bank not to honor the\r\ncheck until that future day arrives. Thus it is with the prophecies. They are\r\ngood only when the time arrives that is indicated by the chronological data\r\nthat thus stamps them as to when they are to be fulfilled. On this point let us\r\nstudy minutely two psalms.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\n<b>Psalm 90<\/b><\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 90, written by Moses and\r\npossibly the oldest one in the book, is indeed very illuminating. It sweeps\r\nforth from eternity in the past through the ages that intervene between Genesis\r\n1:1 and Genesis 1:2, and comes flashing to the time of the creation of Adam,\r\nthen onward to the day of Moses. The Eternal God, as set forth in verses 1 and\r\n2, existed from all eternity in the past. The last clause of verse 2,\r\n&quot;Even from everlasting to everlasting, thou art God,&quot; properly\r\nrendered and studied in the light of the context, should be translated this\r\nway: &quot;Even from age to age, thou wast God.&quot; The correctness of this\r\ninterpretation is seen when one realizes that in verse 2 the prophet is still\r\nlooking back toward the past and is speaking of a time prior to the creation of\r\nthe universe. As the Hebrew is translated in our English versions, all\r\neternity\u2014before the creation of the universe, the time during which the\r\nmaterial cosmos is in existence, and ages of the ages of all future eternity\u2014is\r\nby this translation thrown back prior to the creation of the universe. This\r\nposition is of course an absurdity. In contrast to God's having existed\r\nthroughout all eternity, Moses refers to the longevity of the human family\r\nprior to the Flood. A glimpse at Genesis, chapter 5, shows that the\r\nantedeluvian patriarchs' lives approximated a thousand years. But that\r\ncivilization was wiped out by the Flood, a catastrophic Judgment.<br>\r\n<br>\r\nIn verses 7-11 Moses comes to his own day and time, and speaks of God's having\r\ndealt in wrath and indignation with His Chosen People, whose span of life has\r\nbeen reduced to threescore years and ten, &quot;Or even by reason of strength\r\nfourscore years.&quot; The best commentary on God's dealings with the\r\ngeneration of Moses is the Book of Numbers.<br>\r\n<br>\r\nThus having reviewed the judgment of the Flood disaster and of God's strokes\r\nupon Israel in the wilderness wanderings, Moses is carried forward in his\r\nthinking out to the time when the nation again sins against God. On account of\r\nthis rebellion the stroke of judgment falls. Clearly he saw the situation and,\r\nidentifying himself with his brethren, he prayed that God would lead the nation\r\nto &quot;get us a heart of wisdom,&quot; that they might evaluate their\r\nsituation, see their mistake, and recognize that their only hope is to pray for\r\nGod, against whom they sin when He appears, to return to them and bring\r\ndeliverance. This is set forth in verses 12-17.<br>\r\n<br>\r\nIn this last section of this psalm it is quite evident that Moses was carried\r\nin vision out beyond the time when Jehovah comes to His people. The prophets\r\nconstantly spoke of the time when Jehovah would come to His people, and they\r\nwould reject Him and thus sin against their own souls. Recognizing this fact,\r\nand seeing that the solution of Israel's problem lay in their repudiation of\r\nthe national sin and praying to Jehovah, who alone can solve their problems, to\r\nreturn, Moses thus leads his nation in this penitential confession and prayer.<br>\r\n<br>\r\nThe face meaning of these verses must be accepted. The information presupposed\r\nin this passage must be gathered from related ones. When I recognize this fact,\r\nand when I look at such a passage as Isaiah 53:1-9, I immediately recognize\r\nthat this petition is the same one as that which is set forth in Isaiah 53:1-9.<br>\r\n<br>\r\nWhen a person thus runs the gamut of the ages that are surveyed in this psalm,\r\nhe recognizes the fact that Moses was viewing the great disasters that have\r\ncome, first to mankind in general in the days of Noah; secondly, to the Hebrew\r\npeople in the days of Moses; and thirdly, to the Jewish people in this age when\r\nthey, not having wisdom, reject Messiah at His first coming. Moses\u2014seeing that\r\nthe time will come in the history of Israel when the nation will, in genuine\r\nrepentance, repudiate its national sin and pray for Him to return and deliver\r\nthem\u2014introduces this petition by the words, &quot;Return, 0 Jehovah; how\r\nlong?&quot; Thus the latter part of Psalm 90 is dated at the time when\r\nconvicted and penitent Israel will plead for Jehovah to return. On this point\r\nthe reader should carefully study Hosea 5:14-6:3.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'><br>\r\nPsalm 95<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Psalm 95 is a most important\r\nportion of the revelation of God. No one can properly understand the Hebrew\r\nEpistle of the New Testament (possibly the most profound portion of the entire\r\nWord of God) who does not properly understand Psalm 95.<br>\r\n<br>\r\nFrom a general knowledge of the Word we understand that Psalm 95 was spoken by\r\nKing David (Heb. 3:7-11, 15; 4:7). The historical background of this psalm is\r\nto be located at the time of the giving of the law (Ex., chaps. 19-24). When Godspoke\r\nfrom the heights of Sinai the Ten Commandments, the frightened hosts of Israel\r\npleaded with Moses that God would no more speak to them, but that He should\r\ndeliver His messages to the great leader and lawgiver, and that he in turn\r\nshould relay them to the children of Israel. The hosts of Israel made every\r\nkind of promise that they would be obedient to the heavenly voice. Keeping this\r\nexperience in mind, Godpromised that He would raise up to Israel a prophet\r\nsaying, &quot;I will put my words in his mouth, and he shall speak unto them\r\nall that I shall command him'' (Deut. 18:16-19). Since Israel did not want God\r\nto speak to her directly, the Almighty promised that He would raise up a\r\nprophet, a spokesman for Himself, who would deliver His message to her.<br>\r\n<br>\r\nDavid, who was inspired by the Spirit of God, and who knew this promise of\r\nGod's speaking to Israel through this future prophet, uttered the prediction\r\nfound in Psalm 95. David lived approximately five hundred years after Moses\r\nmade the original prediction. But he was carried out from his day and time to\r\nthe time when God would raise up this prophet who would speak to her. This\r\nprediction, viewed in the light of the Gospel Records, quite obviously referred\r\nto the first coming of our God, who made His advent in the first century of the\r\npresent era\u2014a thousand years after David uttered Psalm 95.<br>\r\n<br>\r\nBeing thus transported into the future in vision to the first century, the\r\nking, as God's spokesman, viewed the situation in Palestine of the first\r\ncentury and saw this prophet through whom God would speak, as He engages in His\r\nministry. Thus David called to his brethren of a thousand years hence to come\r\nand accept this one without hesitation and to render the worship and the praise\r\ndue to Him. He insisted on their doing this because &quot;Jehovah is a great\r\nGod, And a great King above all gods,&quot; who is the Creator of the material\r\nuniverse, and who is the Shepherd of His people Israel.<br>\r\n<br>\r\nIn the second half of the psalm (7b-11) David began his oracle with the word,\r\n&quot;To-day.&quot; What is the meaning of this term? Obviously it refers to\r\nthe time of Jehovah's coming to earth in fulfillment of Deuteronomy 18:15-18\r\nand this present prediction. It therefore means the time when Messiah comes to\r\nbe with His people. When we read this in the light of Hebrews, chapters 3 and\r\n4, we know that this word, today, refers to the time of our God's first\r\nappearance upon earth.<br>\r\n<br>\r\nKing David\u2014in vision seeing Messiah at His first corning therefore pleaded with\r\nthe Jewish people of the time of our God not to harden their hearts when they\r\nwould hear God speaking in the person of Christ. It is clear therefore, that\r\nthe word &quot;To-day,&quot; dates the prophecy and its fulfillment at the time\r\nof Messiah's first coming&quot;. Knowing the proper perspective, a person is in\r\na position to interpret the psalm.<br>\r\n<br>\r\nAll prophecies and predictive psalms must be examined carefully in order to\r\ndetermine the date when they are to be fulfilled. If this is not done, strange\r\nand foreign interpretations will be placed upon the Word of God.<br>\r\n<br>\r\nFootnote:<br>\r\n* &quot;When the plain sense of Scripture makes common sense, seek no other\r\nsense; therefore, take every word at its primary, ordinary, usual, literal\r\nmeaning unless the facts of the immediate context, studied in the light of\r\nrelated passages and axiomatic and fundamental truths indicates clearly\r\notherwise.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal align=center style='margin-bottom:0in;text-align:center;\r\nline-height:normal'><b><span style='font-size:20.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:#0070C0'>SYMBOLIC LANGUAGE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AS A PERSON studies the\r\nScriptures or any other writings, he is to assume that everything is to be\r\ntaken literally unless there is some indication that there is a departure from\r\nthe normal, usual, literal meaning. The principle stated in full is as follows;<br>\r\n<br>\r\nWhen the plain, sense of Scripture makes common, sense, seek no other sense;\r\ntherefore, take every word at its primary, ordinary, usual, literal meaning\r\nunless the facts of the immediate context, studied in the light of related\r\npassages and axiomatic and fundamental truths, indicate clearly otherwise.<br>\r\n<br>\r\nWhenever this rule is ignored, confusion and misunderstandings always arise.<br>\r\n<br>\r\nThe early church was plagued with the allegorical method of interpreting the\r\nScriptures. While this principle does not exactly come under the head of\r\nsymbolism, yet it is close akin to it and has done untold damage to the cause\r\nof true Christianity. It still causes a blight wherever resort is made to its\r\nprinciples. The allegorical interpreters sought to find running alongside the\r\nusual sense of a passage a hidden, spiritual, or allegorical meaning. Whenever\r\nthey thought they had found this mysterious significance, they usually lost\r\nsight of the plain historical record and engaged in the most fanciful\r\ninterpretations. Thus in a way the historical records of the scriptures stood\r\nfor great and mysterious principles and facts. Assumed deep spiritual meanings\r\nwere read into the narratives, for they were not put there by the inspiration\r\nof the sacred writers. The Scriptures mean what they say and say what they\r\nmean. Of coarse there are various kinds of language found in the Sacred\r\nOracles. We are to recognize the different types that depart from the literal\r\nmeaning and to interpret them accordingly. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\n<\/span><b><span style='font-size:14.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>I.           Determining Symbolic Language <\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>How may I determine whether or\r\nnot a certain citation is symbolic? Fundamentally I am not to assume that a\r\npassage is symbolic unless there are indications which point in that direction.\r\nWhenever such positive evidence is apparent, I am to look at the facts as they\r\nappear in the text. As an illustration of this type or language note the follow\r\npassage:<br>\r\n<br>\r\n&quot;And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is\r\nabout to do he hath declared unto Pharaoh. 26 The seven good kine are seven\r\nyears; and the seven good ears are seven years; the dream is one. 27 And the\r\nseven lean and ill favored kine that came up after them are seven years, and\r\nalso the seven empty ears blasted with the east wind; they shall be seven years\r\nof famine&quot; (Gen. 41:25-37). Pharaoh, king of Egypt, had dream in which he\r\nsaw seven fat, well-fleshed well-favored cows coming up out of the river.\r\nFollowing them came seven poor and ill-fed ones, which devoured the seven fat\r\nones. He likewise saw seven well-filled ears of grain and after them, seven\r\nblasted ones. The latter swallowed up the former. Joseph by the Spirit of God\r\ninterpreted this language and said to Pharaoh that the seven good cows were\r\nseven years. We know that this was not literally true. The seven fat cattle\r\nrepresented seven full and abundant years and the seven lean ones signified\r\nseven years of famine; It is clear, then, that this is symbolic language.<br>\r\n<br>\r\nIn Ezekiel: 37:1-14 we have a description of a vision which was granted that\r\nprophet. In this vision he saw a valley covered with dry bones. When he\r\nprophesied, the bones came together. Then sinews connected them. Flesh appeared\r\non the skeletons, and then skin covered the bodies. Finally the Spirit of God\r\nbreathed life into them and they arose, a mighty army of God. If the record had\r\nstopped with the narration of these events, no one would have been able to\r\ndetermine the significance of that which was revealed. But in verse eleven Goddeclared\r\nthat the dry bones are the whole house of Israel: &quot;Then he said unto me,\r\nSon of man, these bones are the whole house of Israel: behold, they say, Our\r\nbones are dried up, and our hope is lost; we are clean cut off&quot; (Ezek.\r\n37:11). This cannot be literally true. Obviously the bones represent the whole\r\nhouse of Israel at a certain stage in the history of the nation. Thus these\r\nbones are symbols of the scattered nation.<br>\r\n<br>\r\nIn Daniel, chapter 2, we have a description of the metallic image which was\r\nshown to Nebushadnezzar in a vision. Daniel by inspiration reproduced the\r\nvision and interpreted it to the monarch. In indicating its meaning he\r\ndeclared: &quot;Thou, 0 King, art King of Kings unto whom the God of heaven\r\nhath given the kingdom, the power, and the strength, and the glory; 38 where so\r\never the children of men dwell, the beast of the field and the birds of the\r\nheavens hath he given into thy hand, and hath made thee to rule over them all;\r\nthou art the head of gold&quot; (Dan. 2:37,38). The head of gold of the image\r\nwas not literally Nebuchadnezzar; but in this instance it symbolized him and\r\nhis government. Likewise the chest and arms of silver represented the\r\nMedo-Persian Empire. In like manner the belly of brass was an emblem of the\r\nGrecian government, whereas the legs of iron and feet and toes of iron and miry\r\nclay were symbols of the Roman Empire. This interpretation is forced upon us in\r\nthe light of all the facts that are involved in the revelation.<br>\r\n<br>\r\nFrequently we are told that the Book of Revelation is a book of symbols. This\r\nis an overstatement\u2014a greatly exaggerated and perverted judgment. Everyone who\r\nwill examine it soberly and scientifically must admit that there are symbols\r\nappearing here and there in it. At the same time he must also admit that there\r\nare many statements that are literal and must be interpreted thus. For\r\ninstance, we are told in the first three chapters that the candlesticks\r\nsymbolize the various churches to which letters were sent. That symbolism was\r\nchosen because of its appropriateness to the subject. But the churches thus\r\nrepresented were real and literal. The messages that were written by John to\r\nthem must be interpreted according to their common sense meaning. There are\r\nthose who endeavor to interpret the living creatures of chapters 4 and 5 as symbols.\r\nAn examination, however, of the context shows that these are real, celestial\r\nbeings, that serve God and His purposes. They must be thus understood. In\r\nchapter 5 the Almighty is presented to us as having a roll of a book in his\r\nright hand. The Lamb, Christ, takes it out of His hand. This book is seen to be\r\nsealed with seven seals, which Christ breaks in succession. This pictorial\r\npresentation of the book was doubtless chosen to indicate a revelation, since\r\nthe messages of God which He sent to us are written in material books. We have\r\nsome difficulty in picturing to ourselves the form and size of this little book\r\nand how it was sealed. But we know the significance of a seal. In order to read\r\nthe message of the book, the seals had to be broken. Such seems to be the\r\nsignificance of the seals and the breaking thereof. When Godbroke each of the\r\nfirst four seals, one of the living creatures shouted, &quot;Come.&quot; In\r\nanswer to this command there appeared in the vision the rider on a certain\r\ncolored horse. Thus at the breaking of the first four seals and at the command\r\nof the living creatures, four riders on four different horses of various colors\r\ncame forth. The question which immediately arises is: Are these horses and\r\nriders to be understood as symbols, or are they to be interpreted literally? A\r\nclue as to the proper answer seems to be found in an examination of the rider\r\non the fourth horse. He is called death. Hades follows after him. It is clear\r\nthat death is here used symbolically, for it is personified and thought of as\r\nan actual rider. And yet we know that death is not a person. From this fact we\r\nsee that this rider is a symbol. We have every reason to believe that the other\r\nthree are used in the same way. When we look at the facts of each case, we can\r\nsee how very appropriate each of these symbols is to set forth that which is\r\nexplained in the literal language accompanying the presentation of each symbol.<br>\r\n<br>\r\nI could continue through the Book of Revelation, calling attention to those\r\nthings that are put in symbolic language and those things that are to be taken\r\nliterally, but what has been mentioned is sufficient to let the reader know\r\nthatGoddoes use symbolic language in various portions of His Word. But we are\r\nnever to conclude that the presence of a symbol in a certain section requires\r\nthat we understand everything that is said in that connection is to be taken\r\nsymbolically.<br>\r\n<br>\r\nBut before leaving the Book of Revelation, I feel constrained to refer to the\r\ntwentieth chapter. There we are told that Christ will return to earth and reign\r\nfor a thousand years. This statement is frequently nullified by those who tell\r\nus that we are not to understand this statement as literal, since the Book of\r\nRevelation is highly figurative. Figurative language may appear in the same sentence\r\nwith a statement of a sober literal fact. One is to use common sense and look\r\nat the facts as they are presented in a certain passage in order to determine\r\nthe significance of the language employed. There is no reason for our doubting\r\nthat the assertion regarding our God's reigning a thousand years should be\r\ntaken literally. I therefore believe the statement and accept it at its face\r\nvalue.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'><br>\r\nII.          Interpreting Symbolic Language<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Daniel chapter 7, we have a\r\nvery fine illustration of symbolic language. The prophet saw in the\r\nnight-visions the great sea which was at various times agitated by stormy\r\nwinds. When the water was first churned into a raging fury, there emerged from\r\nit and came upon the land a lion-like beast. At a subsequent time, when the water\r\nwas again agitated, there emerged a bear-like beast, which came upon the land\r\nand was master of that which he surveyed. A third time the water was churned\r\ninto a raging tempest. On this occasion there came forth a leopard-like beast,\r\nwhich came upon the land and did as its predecessors. On the next occasion when\r\nthe waters were agitated, another one that was horrible, terrible, and\r\ndifferent from all the rest came forth and exercised authority in place of its\r\npredecessor. He extended his boundaries to include the entire world and became\r\nmaster of all peoples, tribes, tongues, and languages. The account of these\r\nvisions is found in Daniel 7:1-8.<br>\r\n<br>\r\nWhen anyone reads this passage he is impressed with the fact that it is not a\r\ndescription of a literal occurrence. Lions as we know do not live in water.\r\nBears do go into water at times, but that is not their natural habitat.\r\nLeopards certainly do not live in water. The impression which the reading of\r\nthese verses makes upon one's mind is that this is not literal language.\r\nEvidently, then, it is figurative or symbolic. How are we to determine its\r\nmeaning? The answer is found in verses 17 and 23. &quot;These great beasts,\r\nwhich are four are four kings, that shall arise out of the earth.&quot; The\r\ninterpreting angel informed Daniel that the four beasts which he had seen in\r\nvision are four kings that arise out of the earth. These beasts cannot be\r\nliteral kings. The only way to understand this language is to interpret it as\r\nindicating that the beasts are used symbolically. God chose these animals to\r\nrepresent four different kings. But in verse 23 we learn that the fourth beast\r\nis likewise a symbol of a kingdom: <br>\r\n<br>\r\n&quot;Thus he said, The fourth beast shall be a fourth kingdom upon earth,\r\nwhich shall be diverse from all the kingdoms, and shall devour the whole earth,\r\nand shall tread it down and break it in pieces.&quot; We are logical in\r\nconcluding that all four of the beasts not only are symbols of kings, but also\r\nof kingdoms over which they reign.<br>\r\n<br>\r\nSince God has attached this special significance to a beast when it is used\r\nsymbolically, and since He is not the author of confusion, we may conclude\r\nthat, wherever a beast is used symbolically, it has this same significance. The\r\nimportance of our recognition of this principle is seen in the fact that, by\r\nthe great Protestant reformers, the beast of the Book of Revelation was\r\ninterpreted as being a symbol of the Roman Catholic church. We must admit that,\r\nduring medieval days, when the Roman Church enjoyed its hey-day, it did\r\nrelegate to itself certain political powers and would do so today if it had the\r\nauthority and opportunity. It was primarily an ecclesiasticism and not a civil\r\ngovernment. The beast of the Book of Revelation is a symbol of a civil\r\ngovernment which exists at the end time, and which is world-wide in its scope\r\nand grasp. When the reformers, therefore, interpreted this symbol as signifying\r\nthe Roman Catholic Church and system, it did violence to the truth and laid the\r\nfoundations for much misunderstanding of the Scriptures. This false\r\ninterpretation has been and is continuing to be the occasion of much confusion\r\nin the field of the study of prophecy. Let us therefore hold to the\r\nsignificance of a symbol which God assigns to it. <br>\r\n<br>\r\nA further illuminating reference will enable us to see the force of this\r\nprinciple. When God instituted the Supper at the conclusion of the passover on\r\nthe night of His betrayal, He gave to the elements, the loaf and the cup, a\r\nspecial significance. The loaf represents His body; the cup, His blood.\r\nRegardless of where those emblems are used in a Christian assembly, they have\r\nthe same significance\u2014although various shades of ideas may be read into the\r\nlanguage of the Saviour. This memorial supper has the same and everlasting\r\nsignificance wherever it is observed. <br>\r\n<br>\r\nLet us, as we study the Word of God, never consider any passage as figurative\r\nunless the facts of the context demand such an interpretation. Let us also\r\nrecognize the various figures of speech that are used. We are to bear in mind\r\nconstantly that no language is to be understood as symbolic unless the facts of\r\nthe context thus indicate. When we find such symbols, let us seek for the\r\ndivine interpretation of them, and never read into the record something that is\r\nnot found in the inspired text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif'>THE PARABLE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>AT THIS time let us study <i>parables<\/i>\r\nas they appear in the Scriptures. In the Old Testament a crisp, terse saying\r\nwas called a parable. The Proverbs of Solomon are called parables. An\r\nexamination of this portion of the Word of God shows that couplets constitute\r\nthe basis for this type of revelation. In the New Testament the term rendered <i>parable<\/i>\r\ncomes from two words which mean <i>beside<\/i> and <i>to throw down or place.<\/i>\r\n<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>A<b> parable<\/b>, according to\r\nthe <b>etymology<\/b> of this word, is therefore <b>the laying down of some known\r\nor acknowledged fact, principle, or truth beside that which is unknown. The\r\nobject in doing this was to institute a comparison in order that one might\r\ndeduct the unknown from the known.<br>\r\n<\/b><br>\r\nGenerally speaking, <b>the parables<\/b> are of such a nature that <b>only ONE\r\npoint was in view<\/b>. They are <b>like figures of speech<\/b>. For instance,\r\nshould I use a metaphor in stating, &quot;He was a lion in the fight,&quot; I\r\nwould be making a comparison between some person of whom I was speaking and a\r\nlion. There would be only one point, however, that would be common to the\r\nperson and the lion. The lion is recognized as the king of beasts and is\r\nthought of as being able to conquer the rest, or rule over them. Thus by this\r\nmetaphor I would mean that the one of whom I spoke had been a victor on account\r\nof his strength and power over his opponents. Someone has said that                <b>a\r\nparable is simply an extended metaphor<\/b>. This is true and must be\r\nacknowledged as such. But in recognizing the <b>kinship between a metaphor and\r\na parable<\/b>, let us not go to the extreme and think of a<b> parable <\/b>as an<b>\r\nallegory<\/b>. This latter type of language is the use of certain story\r\nmaterial\u2014either fact or fiction\u2014that is presented in order to carry along a <b>spiritual\r\nlesson<\/b>. The facts are stated, or the story is told. But it is <b>not the\r\npurpose<\/b> of the speaker or writer to bring into <b>sharp focus<\/b> the\r\nthing's that he is saying. On the contrary, it is his desire to lead his\r\nhearers or readers to see some <b>great fundamental principle<\/b> which runs\r\nalong <b>parallel with his story<\/b>, and which is obvious. If I should speak\r\nin geometrical terms, I would say that <b>a parable is like two circles that\r\nare tangent<\/b>. It is for us to find that one idea and not try to make the\r\nillustration go &quot;on all fours.&quot; This is the general rule for a\r\nparable; there are, however, in certain contexts parables that are intended to\r\ndeal with more than one point. But each one must be studied in the light of the\r\nfacts as they are presented in the text.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>An Examination Of Certain\r\nParables<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Our\r\nChrist concluded His Sermon on the Mount (Matt., chaps. 5,6, and 7) by giving\r\nus a parable of two builders who erected houses, but upon different\r\nfoundations. In this parable God likened the one who hears His words and obeys\r\nthem to the person who is wise and discreet, and who, when he builds a house,\r\ndigs down deep to the rock, lays the foundation upon it, and upon this erects\r\nhis building. When the rains descend, the winds blow, and the floods come, they\r\nbeat upon this house; but it stands, because of the fact that it has a firm\r\nfoundation upon which it is well-located and built. On the other hand, the one\r\nwho hears His message of love, but rejects it, refusing to accept it and to\r\nconform his life thereto, is like the foolish man who built a house upon the\r\nsand. When the rains began to fall, the wind to blow, and the floods to beat\r\nupon that house, it falls, because it has no foundation. Thus in this pictorial\r\nway, our God compared those who hear, and who heed His teaching and those who\r\nhear, but who refuse to be obedient to His instructions, to the two different\r\nbuilders. They show their wisdom or their lack of understanding by the kind of\r\nfoundation upon which they build, the firm foundation or the one that is only\r\nshifting sand. The person who hears and heeds the teaching of God is the one\r\nwho builds his house for eternity; but the one who builds upon the sand suffers\r\neternal loss.<br>\r\n<br>\r\nWe can see the one main point, therefore, that is illustrated by the parable.\r\nFor us to try to find some hidden, spiritual, or mysterious meaning and read\r\nthat into the text would be to do violence to the Word of God.<br>\r\n<br>\r\nLet us look at another parable. In Matthew 13:31,32 we have the parable of the\r\nmustard seed. Christ stated it thus: &quot;The kingdom of heaven is like unto a\r\ngrain of mustard seed, which a man took, and sowed in his field: 32 which\r\nindeed is less than all seeds; but when it is grown, it is greater than the\r\nherbs, and becometh a tree, so that the birds of the heaven come and lodge in\r\nthe branches thereof.&quot; That which Christ called the kingdom of heaven, He\r\ncompared to a certain grain of mustard seed which a man took and sowed in his\r\nfield, and which indeed developed into an abnormal plant, a tree. In this\r\nthirteenth chapter of Matthew God was presenting the teaching regarding the\r\nkingdom of heaven by the use of these various parables, each of which presents\r\nsome one or more phases of this great kingdom of heaven. In this parable He\r\nsaid that the kingdom is like a grain of mustard seed, which is the smallest of\r\nall seeds, which a man planted in his field, and which developed into this\r\nabnormal growth, becoming a tree in which the birds of the heavens came and\r\nfound lodgment. It is clear that God was not talking about just any mustard\r\nseed, but a specific one, which a certain man planted and which developed\r\nabnormally. This growth, then, of the plant from such a small beginning into\r\nthis great tree sets forth some one characteristic of the kingdom of heaven.<br>\r\n<br>\r\nChrist spoke about this institution which He called the kingdom of heaven and\r\ncompared it to the reign of God upon the earth. Kings obtain the right to rule\r\nover certain territory, that is, over the subjects, the people who live within\r\nthe limits of the kingdom. John the Baptist announced that the kingdom of\r\nheaven, or kingdom of God, had come to hand. Christ sounded the same note. The\r\nTwelve, when they went forth on the limited, or restricted mission in Galilee,\r\nproclaimed the same message. During the last six months of our God's ministry\r\nthe Seventy in Judea proclaimed the same message. Upon the authority of all\r\nthese witnesses we cannot believe otherwise than that which is known as the\r\nkingdom of heaven, or the reign of heaven, had come near. When we read further\r\nin the second chapter of Acts, we see that this kingdom was established when\r\nthe Holy Spirit came and inspired the Apostles to speak the message of truth\r\nand to lay the foundations upon which the church of God is built. Before\r\nPentecost, we read of the kingdom as being in the future (Matt.16:18); after\r\nthat memorable day, we read of it as being in existence (Acts 8:12; 20:25;\r\n28:31). These facts point positively in the direction that the kingdom which\r\nwas announced by John, the Saviour, the Twelve, and the Seventy was established\r\non the first Pentecost after the resurrection of Christ. It exists through this\r\nage. During the Tribulation God will purge out all the tares, the wicked ones,\r\nfrom it and will take the kingdom over. (Ed note: If the reader is interested\r\nin a study of the Parables of the Kingdom, we suggest that he read <\/span><a\r\nhref=\"http:\/\/www.biblicalresearch.info\/page318.html\" target=\"_blank\"><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:blue'>biblicalresearch.info\/page318\r\n<\/span><\/a><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>). Then will be fulfilled the prophecy that &quot;the kingdom of\r\nthe world has become the kingdom of our God and of his Christ&quot; (Rev.\r\n11:15). But in the parable of the mustard seed the phenomenal development of\r\nthe kingdom into a super growth is the one feature about the kingdom which God foretold.\r\nPersonally, I am convinced that this was fulfilled by the so-called conversion\r\nof Constantine the Great, who forcibly imposed Christianity upon the Roman\r\nEmpire. There was a growth and an expansion of the kingdom of God into one\r\ngreat politico-religious octopus. The seeds were sown for the development of a corrupt\r\necclesiasticism, which has borne fruit throughout the Dark Ages and even to the\r\npresent time.<br>\r\n<br>\r\nIn Matthew 13:33 Christ spoke a parable, comparing the kingdom of heaven\r\n&quot;unto leaven, which a woman took and hid in three measures of meal, till\r\nit was all leavened.&quot; Here again we have one outstanding point which is\r\ncommon to the kingdom of heaven, and which is common to the fact related in the\r\nparable. The comparison brings out another feature of the kingdom of heaven.\r\nAccording to the statement of God, a certain woman took leaven and inserted it\r\ninto three measures of meal. This leaven grew and developed until it permeated\r\nall the meal. Why God said three measures, no one can tell. Of course\r\nconjectures and surmises may be in order; but in the absence of positive proof\r\nno one can be dogmatic. The three measures of meal may have been put into one\r\nvessel. Then the woman inserted leaven into the meal, and it continued to work\r\nand foment until it affected the entire lot of meal. It is clear that this is a\r\nparable, and that leaven here is symbolic of something\u2014of some power or force\r\nthat permeates the entire portion of the meal. By an examination of all the\r\ninstances in the New Testament where the word, leaven, is used symbolically, it\r\nis seen to signify something evil. The presumption therefore is that it has the\r\nsame significance here, unless there is something in the context contrary to\r\nthis thought, or unless there is evidence in some other passage that\r\ncontradicts such an idea. One will look in vain for any such negative evidence.\r\nIn the preceding parable at which we have just looked, we see that the kingdom\r\nof heaven would take on an abnormal growth\u2014something contrary to nature.\r\nAnything that is beyond the normal may excite our curiosity. The fact that the\r\nleaven permeates all the meal indicates something that at least is in harmony\r\nwith that in the preceding verses, which is abnormal.<br>\r\n<br>\r\nThis thought is in perfect agreement with the interpretation that leaven\r\nsymbolizes something evil in other places and doubtless also in this place.\r\nLooking at the facts as just presented, we have a right to believe that leaven\r\nhere is a symbol of something evil.<br>\r\n<br>\r\nThe woman is the one who inserts the leaven into the meal. The leaven being\r\nsymbolic, we have a right to believe that the woman likewise is a symbol. It is\r\nshe who introduces, this leaven into the meal. In other places where we see a\r\nwoman used symbolically, she always represents some kind of ecclesiasticism. A\r\npure, virtuous woman signifies the true church of God; whereas a woman who is a\r\nharlot represents a false religious system. These facts lead us to believe that\r\nthe woman in this instance represents the false ecclesiasticism which developed\r\nin the Middle Ages, and which injected some leavening, evil influence into the\r\nkingdom of heaven that corrupted it. We shall not be far wrong if we conclude\r\nthat the leaven which she introduced into the meal was nothing but false,\r\ncorrupt teachings, doctrines and practices; since the teachings of the\r\nPharisees and Sadducees were called by the Saviour &quot;the leaven of the\r\nPharisees.&quot;<br>\r\n<br>\r\nWithout doubt the explanation given of the parable of the grain of mustard seed\r\nand the leaven deposited by the woman in the three measures of meal is beyond\r\ncontroversy. We have seen that each parable had one central thought to present.\r\nThere was therefore one point of contact between the parable and the truth to\r\nbe taught. But, when we look at the parable of the sower, we see that there are\r\na number of points which the Saviour brought, together in this one parable. One\r\nshould read Matthew 13:1-23. In substance the parable is this; The sower went\r\nforth to sow seed. As he did this, some of the seed fell upon the side of the\r\nroad. The birds immediately came and devoured the seed. Other seed fell upon the\r\nrocky soil where there was little earth. Forthwith this seed sprang up into\r\nplants; but when the sun became hot and scorching, it withered and died because\r\nit did not have depth of soil in which it was growing. Moreover, there were\r\nother seeds that fell among thorns. These sprang up and developed into plants,\r\nbut the thorns choked out these plants so that they did not bring forth any\r\nfruit to perfection. There was still other seed which fell upon good soil, and\r\nwhich brought forth fruit\u2014some thirty, some sixty, and some a hundred fold. Christ\r\nexplained this parable, saying that the seed which fell upon the wayside soil\r\nrepresent the Word of God as it is preached, and as it falls upon the hearts of\r\npeople who are indifferent, and who are not interested. They therefore do not\r\nreceive the Word\u2014just like the seed that falls upon the hard, roadside soil.\r\nThe devil immediately comes and snatches this Word away from the heart lest\r\nhaply the one thus having heard should believe and be saved. The seed falling\r\nupon rocky soil represents those who hear the gospel message and who embrace it\r\nmost enthusiastically. But they have little stability of purpose of heart. When\r\ntherefore conditions become somewhat trying, and not so favorable as at first,\r\nthey fall away, which fact shows that there is no real spiritual life in this\r\ngroup of people. The seed falling among thorns represents those who hear the\r\nWord, who endure for a while, but who become offended at the delay of the\r\nmaterializing of the promise of God and become engrossed with the cares of life\r\nand its pleasures. Thus the Word and all evidence of spiritual life is choked\r\nout so that they do not bring forth any fruit whatsoever. All three of the\r\nclasses thus enumerated are those who hear, but in whom the Word does not find\r\ndeep and abiding lodgment, and who do not bring forth any fruit for the kingdom\r\nof God.<br>\r\n<br>\r\nOn the other hand, those seeds which fall in good ground represent those who\r\nhave faith, who surrender their lives to God, and who accept Christ. The new\r\nlife is imparted. They are strengthened by the Spirit of God and bring forth\r\ndifferent amounts of fruit\u2014some thirty fold, some sixty fold, while others\r\nproduce one hundred fold.<br>\r\n<br>\r\nIt is clear from the way God spoke of the four different types of soil upon\r\nwhich the seed falls and His explanation of the seed falling upon these\r\ndifferent kinds of soil show beyond a peradventure that these details stood out\r\nclearly in the Saviour's mind, and that He wanted us to see them and to\r\nunderstand that there are the four points of contact between the parable and\r\nthe kingdom of God, to which He wished to direct our attention.<br>\r\n<br>\r\nOther parables might be given, but these are sufficient to stimulate in us a\r\ndesire to interpret the parables and <b>to be cautious<\/b>, <b>observing the\r\nbasic laws involved in parables<\/b>. A <b>failure<\/b> to recognize these <b>general\r\nprinciples<\/b> has proved to be a fruitful source for <b>untold guessing<\/b>, <b>speculation<\/b>,\r\nand <b>wild theorizing<\/b>.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><b><span style='font-size:14.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>The Purpose Of A Parable<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>Though some of the Old Testament\r\nprophets occasionally did use a parable, our God is the one who used them so\r\nvery much. Evidently there was a reason for His adopting this method of\r\ninstruction. Why did Christ employ the parabolic method in instructing people?\r\nOn many occasions He spoke in the simplest language, putting His message in\r\nsuch a way that the humblest and most under-privileged people, educationally\r\nspeaking, could understand what He had to say. A survey of the Gospel records\r\nshows that that was the principle He followed as a general rule. On many\r\noccasions He spoke in parables. Why, do you suppose, did He change His method\r\non certain occasions? Evidently there was a reason.<br>\r\n<br>\r\nWe have been told that <b>an old Chinese proverb declares that one picture is\r\nworth ten thousand words<\/b>. This possibility is no exaggeration. In many\r\ninstances a picture can convey a clearer idea to a person than possibly twice,\r\nor several times that number of words. We think in terms of our experiences and\r\nthe things with which we are acquainted. The one who can clothe his ideas in\r\nlanguage that is familiar to his hearers will be better able to teach them. <b>Parables\r\nare illustrations<\/b>. Someone has said that illustrations are to a sermon what\r\nwindows are to a house\u2014they admit light to it. Every well-chosen and presented\r\nillustration in the sermon lets a flood of intellectual light into the hearts\r\nand minds of the hearers. We have every reason to believe that Christ adopted\r\nthe parabolic method of instruction in order that those people who wished\r\ntruth, and who were under-privileged from an educational standpoint, might see\r\nthe truth, accept it, and be saved. A study of all the parables that are\r\nrecorded in the Gospels will lead one to that   conclusion. To the one,\r\ntherefore, who is honest, sincere, and unbiased in his attitude toward the\r\ntruth, <b>the parables chosen by our God become most illuminating and\r\ninstructive.<br>\r\n<\/b><br>\r\nBut <b>all people do not want truth<\/b>. All too many become <b>confirmed in\r\ntheir own ways<\/b> <b>of thinking<\/b> and find it most difficult to lay aside\r\ntheir prejudices and preconceptions in order that they might receive the truth.\r\nFor all such people who were <b>in the audiences of our God on special\r\noccasions, Christ used the parabolic method.<\/b> This fact is seen in the\r\nfollowing quotation: &quot;And the disciples came, and said unto him, <\/span><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:#0070C0'>Why\r\nspeakest thou unto them in parables<\/span><\/b><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>? 11 And he answered and said\r\nunto them, <b>Unto you it is given to know the mysteries of the kingdom of\r\nheaven, but to them it is not given<\/b>. 12 For whoever hath to him shall be\r\ngiven, and he shall have abundance: but whosoever hath not, from him shall be\r\ntaken away even that which he hath. 13 Therefore speak I to them in parables;\r\nbecause seeing they see not, and hearing they hear not, neither do they understand,\r\n14 And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing\r\nye shall hear, and shall in no wise understand; And seeing ye shall see, and\r\nshall in no wise perceive: 15 For this people's heart is waxed gross, And their\r\nears are dull of hearing, and their eyes they have closed; Lest haply they\r\nshould perceive with their eyes, And hear with their ears, And understand with\r\ntheir heart, And should turn again, and I should heal them. 16 But blessed are\r\nyour eyes, for they see; and your ears, for they hear. 17 For verily I say unto\r\nyou, that many prophets and righteous men desired to see the things which ye\r\nsee, and saw them not; and to hear the things which ye hear, and heard them\r\nnot&quot; (<b>Matt. 18:10-17<\/b>). <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>From this quotation it is abundantly evident that Christ did speak\r\nin parables in order that those who did not want the truth, who had a bias\r\nagainst it, and who would not accept it, might not see it. Why did He not want\r\nthem to have the truth? Another statement which He made might throw light upon\r\nthis question. God said to His disciples, ''Give not that which is holy to the\r\ndogs, neither cast ye your pearls before swine.&quot; There are people whose\r\nattitude, from the spiritual standpoint, immediately puts them in the class of\r\ndogs and hogs. We may conclude that whenever Christ saw people of that nature\r\nin His audience, He adopted the parabolic form so that they could not take the\r\ngems\u2014sparkling, brilliant rubies and diamonds of truth\u2014and tread them down\r\nunder their feet. Hence, on the occasion when Christ spoke the parables\r\nrecorded in Matthew, chapter 13, we are logical in concluding that there were\r\npeople in the audience who would not receive His message, but who were there to\r\ncarp and to criticize. Having such an unholy bias, they were unable to take a\r\nhold of these marvelous truths. All they could do was to distort them and use\r\nthem against God.<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>In view of all the facts discussed above, and especially of those\r\nconnected with the parable of the sower, we have every reason to believe that\r\none's attitude toward truth and toward Christ will put him into one of the four\r\nclasses which are represented by the four different types of soil mentioned in\r\nthe parable of the sower. Does this statement then, one may ask, assume that\r\nthere may be a person who naturally falls into the class represented by the\r\nseed falling on the wayside soil, but who, by his attitude toward the truth, is\r\ntaken from that class and is placed in the fourth group that brings forth an\r\nabundant harvest? Yes, it means that. Are we therefore to assume that all have\r\nthe same capacity and are on an equal footing by birth and by environment? No;\r\nwe are not to arrive at such an erroneous conclusion. This is contrary to\r\nfacts. But we learn that where sin abounds, grace does much more abound (Rom.\r\n5:20). Anyone who will accept truth and receive the Saviour, coming to Him,\r\nshall in no wise be cast out.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:18.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>ALLEGORY<\/span><\/b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'> is an\r\nimportant type of speech. The Bible student especially cannot afford to neglect\r\nthe study of this method of speaking, for it appears at various places in the\r\nScriptures. The one who does not recognize this figure will be at a loss in\r\nmany instances. He therefore will, as a consequence, miss the meaning of the\r\ngiven passage. Literally, the word <\/span><i><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>allegory<\/span><\/i><span style='font-size:\r\n12.0pt;font-family:\"Verdana\",sans-serif'> means to <i>speak another thing.<\/i>\r\nA person speaks of a given matter or relates certain details concerning it, but\r\nhe has an entirely different meaning in view. This type of language is common,\r\nnot only to the Scriptures, but also to human language and thought in all parts\r\nof the world.<br>\r\n<br>\r\nPossibly the greatest allegory that was ever written in the English language is\r\nBunyan's <i>Pilgrim's Progress.<\/i> Everyone who is acquainted with it knows\r\nthat he spoke one thing as if he were simply talking about certain actual\r\nfacts, localities, people, circumstances, and conditions. At the same time he\r\ndid not intend to be understood as speaking solely of them; but he composed his\r\nstory in such a way that it was evident there was running parallel with his\r\naccount a deep spiritual meaning. There are other excellent allegories in the\r\nEnglish language, as well as in other tongues.<br>\r\n<br>\r\nThe allegorical method of Origen, one of the early Christian Fathers, and of\r\nmany others have done untold damage to the cause of Christ and the cause of\r\ntrue Christianity. Those of the Alexandrian school of thought and\r\ninterpretation, together with Origen, maintained that the literal meaning of\r\nthe Scriptures was not the important thing. What they narrated, according to\r\nthem, was given to convey a deeper, or spiritual, hidden meaning. Practically,\r\neverything in the Scriptures was thrown into this category. To them the\r\nScriptures said one thing, but meant something entirely different.<br>\r\n<br>\r\nThis allegorical method of interpreting the Scriptures is indeed a vicious and\r\ndangerous method to adopt. Frequently, we speak of it as spiritualizing the\r\nScriptures. Instead of thinking of it as &quot;spiritualizing&quot; the\r\nScriptures, I would rather speak of it as &quot;evaporating&quot; the Word.\r\nAccording to the golden rule of interpretation we are to take everything at its\r\nprimary, ordinary, usual, literal meaning unless the facts of the immediate\r\ncontext, studied in the light of related passages and axiomatic and fundamental\r\ntruths, indicate clearly otherwise. We are never to say that a passage is\r\nallegorical unless the facts are quite positive in that direction. Only under\r\nsuch conditions are we permitted to think of a passage as allegorical.<br>\r\n<br>\r\nSomeone has said that an allegory is an extended metaphor. That is true. But we\r\nmust recognize the truth that an allegory is a special metaphor. It is a story\r\nor narration that is told in such a way that the reader or the hearer can get\r\nthe lesson intended to be conveyed. A parable is the laying down of a known\r\ntruth, or that which is recognized as true, beside an unknown factor in order\r\nto bring out the unknown truth. Parables usually have sufficient data to enable\r\none to recognize them as this type of speech.<br>\r\n<br>\r\nLet us look at a few allegories in order that we may be able to recognize one\r\nwhen we see it and be able to interpret it properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nVine<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Psalm 80:8-16 the\r\nwriter declared that God went down into Egypt, procured a vine there, came\r\nback, drove the nations in Canaan out of it, and planted this vine in their\r\nland. Thus planted in this locality, it grew and developed in a marvelous\r\nmanner, sending its branches unto the sea and its roots unto the River. After\r\nthe vine thus grew, God broke down the walls around it. Those who passed by\r\nplucked it. Then the boar from out of the woods ravaged it, and the wild beasts\r\nof the field fed upon it. Following this description is an earnest prayer that\r\nGod would turn and would have mercy upon this vine of His planting. When a\r\nperson takes the entire Psalm into consideration and sees that it is a\r\nprediction concerning the last generation of Israel that will he scattered\r\namong the nations, when he recognizes it as their prayer to God to come and to\r\ndeliver them from their evil case, when he remembers the history of Jacob and\r\nof his descending into Egypt and his posterity's growing into a nation, and\r\nwhen he remembers all of the events connected with the deliverance at the time\r\nof the Exodus, he sees instantly that this is an allegory. While the psalmist\r\nspoke as if he were talking of a literal vine, at the same time the context shows\r\nthat he did not mean a literal vine, but that he was speaking of literal\r\nIsrael. Having all these facts in mind, he understands that this is an\r\nallegory.<br>\r\n<br>\r\nGod drove out the nations of Canaan and established His Chosen People in that\r\nland, which He gave to them for a perpetual inheritance. On account of their\r\ndisobedience <span style='color:black'>God<\/span>broke down the barriers\r\nprotecting His people and allowed various nations who are represented as wiid\r\nbeasts to come in and tread down this vine and destroy it. But the time will\r\ncome when Israel will see her predicament and call upon God for deliverance.\r\nWhen she does, Messiah will come.<br>\r\n<br>\r\nIn connection with Psalm 80, one should study such passages as Isaiah 5:1-7;\r\n27:2-6, and Matthew 21:33-46. The scriptures here referred to are the outgrowth\r\nof the original allegory found in Psalm 80. These must therefore be studied in\r\nthe light of the original passage.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ecclesiastes 12:1-8<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In this famous\r\npassage the wise man urged young people to remember their Creator in the days\r\nof their youth, before the evil time would draw near, when they would not have\r\nany pleasure in Spiritual and eternal things. They should, he said, do this\r\n&quot;before the sun, and the light, and the moon, and the stars, are darkened,\r\nand the clouds return after the rain; 3 in the day when the keepers of the\r\nhouse shall tremble, and the strong men shall bow themselves, and the grinders\r\ncease because they are few, and those that look out of the windows shall be\r\ndarkened, 4 and the doors shall be shut in the street; when the sound of the\r\ngrinding is low, and one shall rise up at the voice of a bird, and all the\r\ndaughters of music shall be brought low.&quot; This language certainly is not\r\nliteral. It is introduced in such a way that it is not to be recognized as\r\nsimply a metaphor or a parable. The writer said one thing, but it is evident\r\nthat he has a meaning running parallel with what he actually and literally\r\nsays. The facts of the context indicate that this is true.<br>\r\n<br>\r\nThis passage has been interpreted as a prediction concerning the judgment day,\r\nor what we premillenarians call the great Tribulation Period, when God's\r\njudgments are brought upon the world. Of course, when a person takes in the\r\nentire trend of thought, he can make that idea fit into this context. But that\r\nis not the normal meaning. Again, there are those who interpret this as a\r\nreference to the day of death, which is thought of as a gathering storm that\r\ncomes and takes the life of a person in old age. There are elements in the\r\npassage that seem to favor this interpretation. And yet there are still others\r\nwho interpret this allegory as a reference to the coming of the late winter or\r\nearly spring in Palestine, which often proves fatal to the infirm and weak. The\r\nfacts may be twisted to yield such an idea. Again, there are those who think of\r\nit as a warning against old age. This certainly cannot be true; for the\r\nrighteous, when they reach a ripe old age, are represented in such passages as\r\nPsalm 92:12-14 and Proverbs 16:31 as being in a glorious condition.<br>\r\n<br>\r\nThe suggestion has been made, with good reason, that this allegory presents a\r\nsensual old man who has spent his life in the gratification of the flesh, and\r\nwho is approaching the inevitable hour of passing out of this life. The human\r\nbody is represented in this allegory as a house in which the man lives. The\r\nkeepers are probably the arms; the strong men are the legs; the grinders that\r\ncease are the teeth; those that look out of the windows are the eyes; and the\r\ndoors possibly are the mouth and ears. Generally speaking, this seems to be the\r\nconsensus of opinion of the best commentators.<br>\r\n<br>\r\nThus the young person is urged to remember God, to come to Him and to give his\r\nlife and all that he is to <span style='color:black'>God<\/span>in youth and to\r\nserve God throughout life to the end of the same. Such a one who does this is\r\nindeed wise. The one who fails to do this must inevitably meet the condition\r\nwhich is here mentioned, and against which one is warned.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Allegories Used By\r\nEzekiel<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The prophet Ezekiel\r\nwas very fond of the use of allegories. For instance, &quot;chapter 16 contains\r\nan allegorical history of Israel, representing, by way of narrative, prophecy,\r\nand promise, the past, present, and future relations of God to the Chosen\r\nPeople, and maintaining throughout the general figure of the marriage\r\nrelation.&quot; In similar imagery found in chapter 23, the prophet represented\r\nthe idolatries of both the northern and the southern kingdoms, the capitals of\r\nwhich were Samaria and Jerusalem. Though these are allegorical representations,\r\nthe meaning of the prophet is very clear. In chapter 15 Israel is represented\r\nunder the allegorical picture of the wood of the vine-tree, or grapevine, which\r\nis unprofitable at its best for lumber or manufacturing purposes. But after it\r\nhas been burnt and snatched from the fire, it is of less value than ordinarily.\r\nThus <span style='color:black'>God <\/span>pictorially represented Israel's\r\nunprofitableness in His sight. The imagery in 19:10-14 is practically the same\r\nwith little changes. In 19:1-9 the allegory of the lioness and her whelps is\r\npresented. Again we see the same method of language employed by the prophet in\r\nchapter 31 in his prediction concerning Assyria.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>&nbsp;<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nGood Shepherd And The Fold<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In John, chapter 9,\r\nappears a record of our <span style='color:black'>God<\/span>'s healing a blind\r\nman, whom the Jews had excommunicated from the synagogue. The Pharisees became\r\nbitterly angered by our <span style='color:black'>God<\/span>'s performing this\r\nmiracle. In discussing this situation, <span style='color:black'>Christ<\/span>\r\nsaid that He had come into the world that they who see not might see, and that\r\nthose who see might become blind. This saying called forth a retort from the\r\nPharisees in the form of the following exchange of words: &quot;Are we also\r\nblind? <span style='color:black'>Christ<\/span> said unto them, If ye were\r\nblind, ye would have no sin: but now ye say, We see: your sin remaineth&quot;\r\n(John 9:39-41). This situation was the occasion of our <span style='color:black'>God<\/span>'s\r\nspeaking the allegory of the Good Shepherd and the fold of the sheep.<br>\r\n<br>\r\nOur <span style='color:black'>God<\/span> declared that those who do not enter\r\nby the door, but climb up some other way, are thieves and robbers. But the one\r\nthat enters by the door is the shepherd of the sheep. To him the porter opens.\r\nSuch a one goes in, calls forth his sheep, puts them forth, and goes before\r\nthem, leading them to green pastures and to still waters. This language, spoken\r\nunder the conditions set forth in chapter 9 and as an outgrowth of that which\r\nhad just occurred, is obviously not to be taken literally, but is a story that\r\nis used to illustrate great and fundamental truths. As we learn from reading\r\nthe first eighteen verses of John, chapter 10, <span style='color:black'>Christ<\/span>\r\nwas and is the Good Shepherd. To him the porter, John the Baptist, opened. He\r\nwent into the fold of Israel to call forth all of those who were His own. Those\r\nwho constituted His own are none other than those who hunger and thirst after\r\nrighteousness, and who receive the truth when it is presented to them. In other\r\nwords, the fold of which <span style='color:black'>Christ<\/span> was speaking\r\nwas the Jewish nation. His sheep were the truth lovers who accept <span\r\nstyle='color:black'>Christ<\/span> and His salvation. He leads them forth from\r\nJudaism into another fold, that of His own.<br>\r\n<br>\r\n<span style='color:black'>Christ<\/span> declared clearly that He had other\r\nsheep that were not of the Jewish fold, that He would bring them and put them\r\ntogether, and that there would be one flock, one shepherd, and one fold. Of\r\ncourse this language is a reference to the honest truth-seeking Gentiles who\r\nhunger and thirst after God, and who accept the truth when it is given to them.\r\nThus this marvelous presentation of truth is very forceful and vivid. <br>\r\n<br>\r\nIn connection with the thought of our <span style='color:black'>God<\/span>'s being\r\nthe Good Shepherd, one should read and study such passages as Jeremiah 23:1-4.\r\nWhen this scripture, however, is studied in its context, it is seen that it\r\nrefers to the regathering of the honest, conscientious, truth seekers among the\r\nJews into the great fold of Israel of the millennial kingdom of our <span\r\nstyle='color:black'>God<\/span>. The same thought is presented in Ezekiel,\r\nchapter 34. Our <span style='color:black'>God<\/span>, as the Good Shepherd who\r\nlays down His life for the sheep is set forth in such a passage as Zechariah\r\n11:4-14.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of Hagar\r\nAnd Sarah<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>In Galatians 4:21-31\r\nthe Apostle Paul gave us the famous allegory of Hagar and Sarah. Hagar, the\r\nbondwoman, signifies in this comparison the old covenant, which pictorially\r\npresented Jerusalem in her bondage and slavery. On the other hand, Sarah, the\r\nfree-woman, stood for the new covenant which answers to the Jerusalem which is\r\nfrom above, that is, the new Jerusalem, which will come down out of heaven when\r\nChrist returns to this earth and sets up His millennial kingdom. (We must not\r\nconfound the Jerusalem from above here mentioned with the new Jerusalem\r\ndescribed in Revelation, chapter 21. This latter one is the eternal Jerusalem,\r\nthat comes down out of the eternal heavens and rests upon the eternal earth.)<br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe one born according to the flesh, answers to those Jews who were then in the\r\nbondage of sin and in the grip of a dead legalism. Isaac, the child of promise,\r\nanswers to those who are Christians, and who are enjoying the freedom with\r\nwhich Christ has made us free. <br>\r\n<\/span><span style='font-size:8.0pt;font-family:\"Verdana\",sans-serif'><br>\r\n<\/span><span style='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>Ishmael,\r\nthe child after the flesh, persecuted Isaac. This fact answers to, or typified,\r\nthe persecution of the believers by the legalists. The instruction which God\r\ngave to Abraham was that he should cast out the bondwoman with her son in order\r\nthat the freewoman with the child of promise might enjoy the privileges which\r\nwere theirs by divine grace. This fact answers to the exhortation for the\r\nchildren of the free-woman not to become again entangled in the yoke of\r\nbondage. These analogies are pointed out and are very clear. It is to be noted\r\nthat the Apostle stated specifically that the argument which he was making was\r\nan allegory. This constituted an argumentum ad hominem. By this type of\r\nreasoning the Apostle showed the absurdity of those legalists who were trying\r\nto force the yoke of the law upon the believers in Christ.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif'>The Allegory Of The\r\nWarrior<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif'>In Ephesians 6:10-20 the Apostle introduced\r\nhis famous allegory of the Roman soldier who was armed that he might make an\r\noffensive attack against his enemy. Thus the Apostle spoke of a soldier with\r\nthe various pieces of his armament and of his fighting to the finish. But in\r\nthe connection in which the Apostle used this language, a person sees instantly\r\nand cleariy that he was not talking about literal warfare; but that he was\r\nspeaking of a spiritual conflict which the child of God has daily. Obviously\r\nthe Apostle, in this passage, was speaking of the spiritual conflict that\r\nbelievers have daily as they fight against the powers of Satan and sin.<br>\r\n<br>\r\nThere are numbers of other allegories that are presented in the Scriptures. But\r\nthese suffice to call our attention to their general use. Of course, the\r\ngreatest allegory that is to be found in the Scriptures is that of the Song of\r\nSolomon. There is however quite a bit of controversy as to its significance.\r\nThe Jews, for instance, say that it represents Messiah in His relation to\r\nIsrael. Many Christians, on the other hand, see in this marvelous hymn\r\nreference to Messiah in His relation to the church\u2014the body of believers. There\r\nare others, however, who see the relationship that exists between Christ and\r\nthe individual Christian set forth by this book. There are objections to all of\r\nthese interpretations. Some, on the other hand, see in this pictorial\r\nrepresentation the divine setting forth of true love between a young man and\r\nhis beloved and puts love on a high and holy plane.<br>\r\n<br>\r\nIt is impossible for one to be dogmatic as to the meaning of this great\r\nallegory. It is altogether possible that there may be an element of truth in\r\neach one of the interpretations just mentioned. In view of the uncertainty let\r\nus hold ourselves in a firm reserve and not become dogmatic where the\r\nScriptures do not warrant such a positive attitude.<br>\r\n<br>\r\nMay we see, because of this little study in allegories, how to interpret them and\r\nthus discover the lesson that the Holy Spirit had in giving us teaching in this\r\nform. <\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nSIMILE<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>IN ALL languages there are\r\nvarious figures of speech which are characteristic of all developed peoples. We\r\nare told by the ancient Chinese proverb that one picture is worth ten thousand\r\nwords. In other words, a person can get a clearer idea of an object if a\r\npicture is shown than he can from a lengthy verbal description of it. Both the\r\nancient and the modern peoples have introduced figures of speech in their\r\nlanguages in order to make the thought more vivid and to make their narration\r\nmore intelligible and accurate. Naturally, then, the simile was doubtless one\r\nof the first figures used. As its name implies, a simile is that figure by\r\nwhich a comparison in its simplest form is presented. We shall in this short\r\nstudy notice a few instances of this figure of speech, taking an example here\r\nand there\u2014though the Bible is full of them.<br>\r\n<br>\r\nThere appears a most beautiful, vivid, and graphic simile in Isaiah 55:10,11:<br>\r\n&quot;For as the rain cometh down and the snow from heaven, and returneth not\r\nthither, but watereth the earth, and maketh it bring forth and bud, and giveth\r\nseed to the sower and bread to the eater; so shall my word be that goeth forth\r\nout of my mouth: it shall not return unto me void, but it shall accomplish that\r\nwhich I please, and it shall prosper in the thing whereto I sent it.&quot;\r\nThere is hardly a place upon the face of the globe where the people are not\r\nacquainted with the falling of the rain and the coming of the snow. Of course,\r\naround the equator, people do not see snow except in the high mountains. Even\r\nin the desert the rains fall at times. Hence Isaiah's comparison was indeed\r\nquite apt and vigorous. As the rain and snow fall to the earth and put moisture\r\nin the soil, that makes possible the growing of crops, so God's Word which\r\ncomes down from heaven to man is the spiritual moisture that is necessary for\r\nthe production of a spiritual crop in the life of those who receive it. All the\r\nmoisture that comes serves a definite, specific purpose. So it is with the Word\r\nof God which comes from heaven to as, falling upon the human heart. For\r\ninstance, the Apostle Paul, in speaking of the gospel, said that it is the\r\npower of God unto salvation to him that believeth. It is a savor of life unto\r\nlife and death unto death (II Cor. 2:16,17). Thus we are given assurance that\r\nevery word that proceeds out of the mouth of God accomplishes a definite,\r\nspecific purpose\u2014that for which it is sent.<br>\r\n<br>\r\nIn Jeremiah 23:29 we have another beautiful simile: &quot;Is not my word like\r\nfire? saith Jehovah; and like a hammer that breaketh the rock in pieces?&quot;\r\nThis verse is taken from a long discourse which Jeremiah delivered concerning\r\nthe prophets that were in Israel at that time (see Jer. 23:9-40). The false\r\nprophets and profane priests were dominating the entire situation. The prophets\r\nwere giving forth their visions and their own words and were leading the people\r\nastray. Because of this fact Jeremiah foretold the coming of the tempest of\r\nJehovah, even His wrath, that would burst forth upon the wicked nation. But\r\nJeremiah let his auditors know that he was speaking of the end time, &quot;In\r\nthe latter days ye shall understand it perfectly.&quot; In order to impress\r\nupon the minds of the people the power of his oracle, Jeremiah declared that\r\nthe Word of God was &quot;like fire \u00e2\u20ac\u00a6 and like a hammer that breaketh the\r\nrock in pieces ...&quot; This language is an echo of the methods that were used\r\nfor breaking rock. Sometimes fire was placed upon a rock in order to soften it;\r\nthen the hammer was used to complete the job of breaking it. In a manner\r\nanalogous to this, declared the prophet, God's Word will break, crush, and\r\ncrumble all opposition eventually. There is no word of God that is devoid of\r\npower. In fact, all the power of Almighty God backs up every utterance that He\r\nhas ever spoken.<br>\r\n<br>\r\nOften the prophets piled up simile upon simile and metaphor upon metaphor in\r\ntheir efforts to enforce the message which they had for the people. As an\r\nillustration of this practice let us notice the following quotation: &quot;And\r\nthe daugter of Zion is left as a booth in a vineyard, as a lodge in a garden of\r\ncucumbers, as a besieged city&quot; (Isa. 1:8). Isaiah, in chapter 1, denounced\r\nthe people for their wickedness, sins and their formal, hypocritical worship.\r\nThe people had not acted with the intelligence of the dumb brutes that know\r\nwhere to go to get their food and to be protected, but Israel was not that\r\nwise. Therefore, declared the prophet, Mount Zion, the city of Jerusalem, will\r\nbecome as a booth in a vineyard. At that time there were many robbers and\r\nmarauders in the land of Israel. When the grapes became ripe, watchmen had to\r\nbe placed on guard to prevent theft. After the harvest of the grapes was over,\r\nlittle food would be left. The situation would look desolate. The leaves would\r\nfall from the vines. There would be little or no signs of life in the vineyard.\r\nIn a manner analogous to this, declared Isaiah, would Zion become in the midst\r\nof the country. In other words, he was foretelling an invasion of the country\r\nand the depredations that would be committed together with the wreckage and\r\nwaste of the country. Zion, however, would be left alone in the midst of such\r\nappalling waste. This is indeed a dismal picture. Following the simile, the\r\nprophet compared Zion to a lodge in a garden of cucumbers. This lodge was\r\nsimilar to the booth in the vineyard and served the same purpose during the\r\ntime the vines were yielding their vegetables. This figure is followed by a\r\nliteral statement that Jerusalem would be as a besieged city. It is not\r\ndifficult for anyone to gain a clear picture of the significance of this\r\nprophecy.<br>\r\n<br>\r\nWe see another very striking illustration in the following passage: &quot;And\r\nit shall be when a hungry man dreameth, and, behold, he eateth; but he awaketh,\r\nand his soul is empty; or as when a thirsty man dreameth, and, behold; he\r\ndrinketh, but he awaketh, and, behold, he is faint, and his soul hath appetite;\r\nso shall the multitude of all the nations be, that fight against mount\r\nZion&quot; (Isa. 29:8). In the first seven verses of this chapter the prophet\r\nforetold the time when the armies of the world besiege Jerusalem and the city,\r\ntogether with the Jewish nation, and Palestine will be crushed into the dust,\r\nfiguratively speaking. Israel will be brought to her greatest extremity. From\r\nthe natural standpoint it will appear to the enemies of Israel that they are\r\njust on the very verge of complete victory over God's Chosen People. At the\r\ncritical moment before the Jewish resistance collapses and the nation is to be\r\nblotted from the face of the globe, Jehovah appears on the scene suddenly. This\r\none who appears and who delivers her is none other than Christ, the Hebrew\r\nMessiah, when He comes again in glory and power to deliver His people from\r\ntheir enemies. Concerning those nations that will be so very confident of\r\ncomplete victory, the prophet declared that they would be like the hungry man\r\nwho slept and dreamed of eating. When he awoke, however, he discovered that he\r\nhad taken nothing\u2014no food whatsoever, nor any drink. So it will be with those\r\nnations that besiege the Jews in Jerusalem in the very end of the age. They,\r\nfiguratively speaking, will be drugged with their overconfidence in their own\r\nstrength and power. No thought occurs to them except complete victory and the\r\ntaking of the spoil. But when Christ appears and His feet stand upon the Mount\r\nof Olives, these enemies of Israel will he rudely awakened out of their\r\nabnormal sleep of confidence and will be as hungry as ever, not having taken\r\nany of the spoil. This simile does indeed enforce the lesson.<br>\r\n<br>\r\nTurning to the New Testament, see many forceful similes. For instance, our God,\r\nin concluding His Sermon on the Mount, gave us the simile in which He compared\r\nthose who hear His words and do them to the man who built his house upon the\r\nrock. When the rains fell and the floods came and beat upon that house, they\r\nwere not able to destroy it because it had a firm foundation. On the other\r\nhand, those who hear His words but do not heed are compared to the man who\r\nbuilt his house upon the sand. When, therefore, the rains came and the floods\r\nrolled around it, it fell because it had no foundation. Thus our God in a most\r\nfitting and forceful manner concluded the Sermon on the Mount, one of the fullest\r\nand most wonderful passages that ever fell from His lips:<br>\r\n<br>\r\n&quot;24 Every one therefore that heareth these words of mine, and doeth them,\r\nshall be likened unto a wise man, who built his house upon the rock: 25 and the\r\nrain descended and the floods came, and the winds blew and beat upon that\r\nhouse; and it fell not: for it was founded upon the rock. 26 And every one that\r\nheareth these words of mine, and doeth them not, shall be likened unto a\r\nfoolish man, who built his house upon the sand; 27 and the rain descended, and\r\nthe floods came, and the winds blew, and smote upon that house; and it fell:\r\nand great was the fall thereof&quot; (Matt. 7:24-27).<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p><b><span style='font-size:16.0pt;font-family:\"Verdana\",sans-serif;\r\ncolor:black'>THE METAPHOR<\/span><\/b><\/p>\r\n\r\n<p><span style='font-family:\"Verdana\",sans-serif;color:black'>THE METAPHOR is\r\none of the very common figures found throughout the Scriptures. Like the simile\r\nit is a simple comparison. The simile compares two objects, persons, or thing's\r\nand usually employs the word <i>as,<\/i> or <i>like. <\/i>An illustration of the\r\nsimile is, He fought like a lion. I can make the same comparison, but change\r\nthe manner of statement. Taking the person concerning whom I am speaking out of\r\nthe class of human beings and putting him into the class of animals, I can say,\r\n&quot;He was a lion in the fight.&quot; In using either of these figures, I am\r\nselecting that outstanding characteristic of the lion and of his fighting to\r\nemphasize the pugilistic tendencies and actions of the man concerning whom I am\r\nspeaking.<br>\r\n<br>\r\nMany of the figures of the metaphor type, as well as of the simile, are drawn\r\nfrom the animal kingdom. This is especially true in the early part of the Scriptures.\r\nFor instance, Jacob, in blessing his sons, speaks of Judah in these words:\r\n&quot;Judah is a lion's whelp.&quot; Here Judah and his descendants are thought\r\nof as young lions. Jacob takes them out of the class of human beings and thinks\r\nof them as if they were a lion. Continuing the same idea he declares,\r\n&quot;From the prey, my son, thou art gone up&quot; (Gen. 49:9). Judah is\r\nthought of as a lion that has seized upon his prey and killed it. After having\r\neaten what he chooses, he goes up to his lair in some mountain fastness where\r\nhe is absolutely free from all attack, of any sort. In the same chapter Jacob\r\nthinks of his various sons in terms of different animals. For instance in 49:14\r\nhe speaks of Issachar's being &quot;a strong ass, Couching down between the\r\nsheepfolds.&quot; In verse 17 he thinks of the tribe of Dan and those\r\ndescending from him as &quot;a serpent in the way, An adder in the path. That\r\nbiteth the horse's heels, So that his rider falleth backward.&quot; Then again,\r\nin verse 21, he speaks of Napthtali as &quot;a hind let loose.&quot; Joseph is\r\nthen thought of as being &quot;a fruitful bough, A fruitful bough by a\r\nfountain; His branches run over the wall&quot; (vs. 22). In speaking of Joseph,\r\nhe thinks of him as a grapevine that is flourishing and very fruitful. In\r\nspeaking of Benjamin and his tribe he declares that he is &quot;a wolf that\r\nraveneth: In the morning he shall devour the pray, And at even he shall divide\r\nthe spoil&quot; (vs. 27). It is clear from all these references that, with the\r\nexception of Joseph, Jacob draws all of his metaphors from the animal kingdom.<br>\r\n<br>\r\nIn Deuteronomy 32:34 Moses thinks of God as a mighty warrior who has His sword\r\nand His arrows, and who goes into battle against the enemies of Israel,\r\nconquering them and treading them under His feet. Thus he thinks of the power\r\nof God by which He will destroy both His own enemies and those of Israel as a\r\nsharp, glittering sword. Thus infinite power is thought of in the category of a\r\nliteral sword with which Jehovah, the war hero, fights against His enemies and\r\nslays them. (See especially verse 14). In verse 42 he thinks of the arrows in\r\nthis manner:<br>\r\n<br>\r\n&quot;I will make mine arrows drunk with blood,<br>\r\nAnd my sword shall devour flesh.&quot;<br>\r\n<br>\r\nStill in thinking of Jehovah as a warrior with His sword and with His arrows,\r\nMoses mixes his figures (a practice that is not sanctioned by modem English,\r\nbut perfectly proper in the genius of the Hebrew tongue and spirit), and speaks\r\nof the arrows as if they were actual people who had drunk of blood of their\r\nvictims. The same figure appears in Isaiah 34:5: &quot;For my sword hath drunk\r\nits fill in heaven: behold, it shall come down upon Edom, and upon the people\r\nof my curse, to judgment.&quot;<br>\r\n<br>\r\nFrequently the place where people are located by God is thought of as the nest\r\nof a fowl. For instance, in Numbers 24:21 we read of the Kenites:<br>\r\n<br>\r\n&quot;Strong is thy dwelling-place,<br>\r\nAnd thy nest is set in the rock.&quot;<br>\r\n<br>\r\nHere the mountain fastness where the Kenites dwelt is thought of as probably an\r\neagle's nest which is put high up in the mountains far from access by men or\r\nbeasts. A similar figure is used by Jeremiah concerning Edom: &quot;As for thy\r\nterribleness, the pride of thy heart hath deceived thee, 0 thou that dwellest\r\nin the clefts of the rock, that boldest the height of the hill: though thou\r\nshouldest make thy nest as high as the eagle, I will bring thee down from\r\nthence, saith Jehovah&quot; (Jer. 49:16). Some of the territory of the Edomites\r\nwas very mountainous and rocky. For instance, the city of Petra\u2014&quot;the\r\nrose-red city half as old as time&quot;\u2014was one of their fortresses, or strongholds.\r\nThis city was practically impregnable in the ancient days. Jeremiah compared it\r\nto the eagle's nest and thought of it as being in the high mountains,\r\ninaccessible to all of their enemies. Again, Obadiah, who spoke an oracle\r\nagainst Edom used the same figure in the following statement: &quot;Though thou\r\nmount on high as the eagle, and though thy nest be set among the stars, I will\r\nbring thee down from thence, saith Jehovah&quot; (Obadiah, vs. 4). Habakkuk\r\nused the same figure in referring to Babylon, in which expression there\r\nevidently is an allusion to the hanging gardens of Babylon: Woe to him that\r\ngetteth an evil gain for his house, that he may set his nest on high, that he\r\nmay be delivered from the hand of evil!&quot; (Hab. 2:9)<br>\r\n<br>\r\nJeremiah noted the folly of Israei in her apostatizing from God and in her\r\nadoption of idols as objects of warship: &quot;For my people have committed two\r\nevils: they have forsaken me, the fountain of living waters, and hewed them out\r\ncisterns, broken cisterns, that can hold no water&quot; (2:13). A fountain of\r\nliving, running water is of course far better and superior to that of the\r\nrain-water that runs into a cistern that is hewn out in the rocks. Such a\r\ncistern frequently was broken and the water was spilled. It therefore ceased to\r\nbe of any benefit or profit to the men who thus constructed it. God is,\r\ntherefore, in this passage thought of as being a fountain of living, running\r\nwater\u2014that never runs dry. But the idols and idol-worship are thought of as\r\nbroken cisterns that cannot hold water to meet the needs of the worshiper.<br>\r\n<br>\r\nFrequently the prophets spoke of certain spiritual matters in terms of the\r\nJewish ritualism. As an example of this usage, note the following:<br>\r\n<br>\r\n&quot;I will wash my hands in innocency:<br>\r\nSo will I compass thine altar, 0 Jehovah.&quot;<br>\r\n<br>\r\nDoubtless this language is based upon the Mosaic regulation that the priests\r\nbefore entering into the tent of meeting should bathe themselves with water,\r\nlest they die, when they would come near to the altar to minister and to burn\r\nan offering made by fire unto Jehovah (Ex. 30:20). The great laver was located\r\nbetween the altar of burnt offerings and the sanctuary. After the priests had\r\nmade the proper sacrifices, they passed by the laver at which they bathed and\r\ncleansed themselves ceremonially and then entered the holy place. Paul was\r\nthinking in terms of such an act of approaching God in the following statement:\r\n&quot;But when the kindness of God our Saviour, and his love toward man\r\nappeared, 5 not by works <i>done<\/i> in righteousness, which we did ourselves,\r\nbut according to his mercy he saved us, through the washing of regeneration,\r\nand renewing of the Holy Spirit; 6 which he poured out upon us richly through\r\nChrist our Saviour (Titus 3:4-6). In Psalm 51:7 David prays,<br>\r\n<br>\r\n&quot;Purify me with hyssop, and I shall be clean:<br>\r\nWash me, and I shall be whiter than snow.&quot;<br>\r\n<br>\r\nThis language is based upon and borrowed from such passages as Leviticus\r\n14:6,7,51. In these verses Moses was speaking about the ceremonial cleansing of\r\nthe leper who was pronounced clean by the priest, upon a thorough examination\r\nof his case, who noted the fact that there had disappeared from the person\r\nafflicted every sign and symptom of that dread disease. It is also possible\r\nthat David's language might be an echo of the ceremonial cleansing of one who\r\nhad become unclean, according to the law, and who was cleansed ceremonially by\r\nthe water of purification mentioned in Numbers 19:18,19.<br>\r\n<br>\r\nIn I Corinthians 5:7,8, Paul speaks of Christ as being our passover, who had\r\nbeen slain for us. We are therefore to purge out the old leaven of wickedness\r\nand malice and are to observe the passover in the newness of the spirit and\r\npower of the life imparted to us by the Spirit of God. This language of course\r\nis based upon and borrowed from Exodus, chapters 12 and 13. An understanding of\r\nthe ancient ritualism of the passover makes intelligible Paul's language. Our God\r\nin the Sermon on the Mount (Matt. 5:13) spoke of His disciples as being the\r\nsalt of the earth. Salt is a preserving power, especially of meats; and of\r\nother things. Again, in verse 14, He compared the Christians to light. We are\r\nto the world what physical literal light is to the darkness.<br>\r\n<br>\r\nThere are literally hundreds upon hundreds of metaphors throughout the\r\nScriptures, but these are sufficient to call attention to the general principles\r\nof understanding and interpretating such figurative language.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:14.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>METONYMY<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>THE\r\nFIGURE of <i>metonymy<\/i> is one that occurs very frequently in the Scriptures\r\nand should be understood if a person is to interpret the Scriptures correctly.\r\nThis term is derived from two Greek words, a preposition and a noun. The former\r\nindicates <i>change<\/i> and the latter, <i>name.<\/i> Combined, they mean <i>with\r\na change of name<\/i>. In other words, this figure is one which has a change of\r\nname in speaking of a certain event. There are different causes for the\r\nemployment of this type of language. Regardless of the fundamental reason for\r\nthe change in phraseology, the idea is a very definite one.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Cause And Effect<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Let us\r\nnotice a few illustrations of this type. In Job 34:6 we read: <br>\r\n<br>\r\n&quot;6 Notwithstanding my right I am <i>accounted<\/i> a liar;<br>\r\nMy wound is incurable, <i>though I am <\/i>without transgression.&quot;<br>\r\n<br>\r\nThe marginal reading of the Revised Version on the expression &quot;My\r\nwound&quot; is, literally, <i>Mine arrow<\/i>. Job thinks of himself as being\r\npierced with an arrow, which leaves a wound. This wound is incurable, but\r\ninstead of speaking of the result of the stroke, in literal language, he speaks\r\nof the weapon which is used to produce it. This is doubtless an echo of his\r\nstatement in 6:4:<br>\r\n<br>\r\n&quot;4 For the arrows of the Almighty are within me,<br>\r\nThe poison whereof my spirit drinketh up:<br>\r\nThe terrors of God do set themselves in array against me.&quot;<br>\r\n<br>\r\nIt is clear from the context that Job is not talking about literal arrows, but\r\nabout something which caused him a deep spiritual wound. Again, in Luke 16:29,\r\nand 24:27, we read of Moses and the prophets, but an examination of the context\r\nof each passage shows that these men were not in view at all, but the books\r\nwhich they wrote. In other words, these books were the result of their labors.\r\nHence, by the figure of metonymy, the authors of those books of the Bible are\r\nused in referring to their writings.<br>\r\n<br>\r\nOnce again, we see that sometimes the patriarchs are spoken of, though from the\r\ncontext it is clear that their posterity is meant. For instance, in Genesis\r\n9:27 we read: &quot;God enlarge Japheth, And let him dwell in the tents of\r\nShem.&quot; It is quite evident from the context that Noah is speaking of the\r\ndescendants or posterity of Japheth, but thinks of them in terms of their\r\nfather. A similar example to this is found in Amos 7:9, where we read of the\r\nhigh places of Isaac and of their being made desolate. Isaac of course had been\r\ndead for centuries when Amos made this utterance, but he speaks of the\r\nposterity of Isaac in terms of their great ancestor. Along this same line is\r\nthe use in the original Hebrew of the word <i>mouth or lip, <\/i>for that which\r\nwas spoken by mouth. This does not appear to our English reader always, for the\r\nfigure is rendered by the translators in literal language. Thus in the\r\ntranslation the real figure has disappeared. For example, in Genesis 45:21 we\r\nread: &quot;And Joseph gave them wagons, according to the mouth of Pharaoh, and\r\ngave them provisions for the way.&quot; Our translators have rendered this\r\nfigure by the phrase &quot;according to the commandment of Pharaoh.&quot; Thus\r\nthey have interpreted and rendered literally the figure. In their doing so they\r\nhave not done violence to the Scriptures. Another example of the same type of\r\nspeech is found in Numbers 3:16: &quot;And Moses numbered them according to the\r\nword of Jehovah, as he commanded.&quot; The Hebrew says, &quot;According to the\r\nmouth of Jehovah ...&quot; Once again we see this same figure in Deuteronomy\r\n17:6: &quot;At the mouth of two witnesses, or three witnesses, shall he that is\r\nto die be put to death; at the mouth of one witness he shall not be put to\r\ndeath.&quot; The phrase, &quot;at the mouth of two witnesses,&quot; is\r\nliterally rendered, but it is quite evident that the thought is, at or by the\r\ntestimony of two or three witnesses shall the condemned one be put to death.\r\nThese examples are sufficient to show us that this is a very common figure of\r\nspeech and one that must be recognized and interpreted properly.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf Subject And Associated Ideas<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Verdana\",sans-serif;color:black'>In\r\nLeviticus 19:32 we have this language: &quot;Thou shalt rise up before the\r\nhoary head, and honor the face of the old man, and thou shalt fear thy God: I\r\nam Jehovah.&quot; It is quite evident that the idea of gray hairs is associated\r\nwith that of an old man, who is held in honor and respect. Thus the idea of\r\nhoary hairs is associated with the thought of an elderly gentleman who should\r\nbe respected and honored. We find a very striking illustration of this same\r\nprinciple in Genesis 42:38. Joseph, who was then prime minister of Egypt,\r\ndemanded that his brothers bring his brother Benjamin with them upon their\r\ncoming again into the land. Jacob could not get the consent of his mind to\r\nallow Benjamin to go. He therefore said: &quot;My son shall not go down with\r\nyou; for his brother is dead, and he only is left: if harm befall him by the\r\nway in which ye go, then will ye bring down my gray hairs with sorrow to\r\nSheol.&quot; It is clear that he uses the expression, &quot;my gray\r\nhairs,&quot; in order to indicate that he was an old man and was on the verge\r\nof the grave. Thus he speaks of himself in terms of the associated idea of gray\r\nhairs. He felt that, by letting Benjamin go with them, probably something would\r\nbefall him and the grief would be such a blow that he would succumb and never\r\nsurvive the ordeal. In the same general type of this figure is that which is\r\nmentioned in Exodus 12:21: &quot;Then Moses called for all the elders of\r\nIsrael, and said unto them, Draw out, and take you lambs according to your\r\nfamilies, and kill the passover.&quot; It is clear that the passover lamb is\r\nhere meant, but there was associated with this lamb the historical occurrence\r\nthe night when Israel left the land of Egypt. On that eventful night Israel\r\nkilled a lamb which had a symbolic significance. Blood was sprinkled on the\r\ndoorposts and lintels of every Hebrew home. God said, &quot;When I see the\r\nblood, I will pass over you.&quot; In every house of Egypt where there was no\r\nblood, the death angel slew the firstborn. Thus the lamb that was slain by each\r\nHebrew family which was large enough for consuming one was called the passover.\r\nThat ceremony was typical of Christ, the Lamb of God whose blood takes away the\r\nsin of the world. In Matthew 3:5 we have this language: &quot;Then went out\r\nunto him Jerusalem, and all Judea, and all the region round about the Jordan,\r\n... &quot; Here we are told that Jerusalem and Judaea and certain sections\r\nround about the Jordan went out to hear John preach and to be baptized. It is\r\nclear that the people dwelling in those places are referred to in terms of the\r\nplaces where they lived. Again, we may look at Psalm 23:5: &quot;Thou preparest\r\na table before me in the presence of mine enemies.&quot; Here the psalmist\r\nthinks of God as a great Host who prepares a feast of good things for him to\r\neat and does this in the presence of his enemies. But he speaks of the food\r\nwhich is set upon the table in terms of the table itself. Thus in this figure\r\nthe psalmist spoke of God's vindicating him and taking his part in the presence\r\nof those who were his enemies. Again we have another example similar to this\r\none in I Corinthians 10:21: &quot;Ye cannot drink the cup of God, and the cup\r\nof demons: ye cannot take of the table of God, and of the table of\r\ndemons.&quot; People do not partake of the cup and eat of the table. They drink\r\nthe contents of the cup and eat the food that is placed upon the table. In this\r\ninstance, however, reference is made to the observance of what is called\r\n&quot;the God's supper,&quot; remembering God and His death, burial, and\r\nresurrection until He comes, by partaking of the elements constituting the\r\nsupper. We see the same figure in such an expression as &quot;for we were once\r\ndarkness, but are now light in God...&quot; (Eph. 5:8). The idea of darkness\r\nand of light is associated with people. But since Paul was talking to\r\nChristians, he spoke of their being associated with light and of their being\r\nlight and not darkness. Once again, in Psalm 45:2, the writer, seeing the\r\nMessiah in vision, said, &quot;Grace is poured into thy lips.&quot; By this he\r\nmeant that there was proceeding out of the Messiah's mouth the message of grace\r\nand truth.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:12.0pt;line-height:normal'><span\r\nstyle='font-size:12.0pt;font-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='margin-bottom:0in;line-height:normal'><b><span\r\nstyle='font-size:16.0pt;font-family:\"Verdana\",sans-serif;color:black'>Metonymy\r\nOf The Symbol And The Thing Signified<\/span><\/b><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>In Isaiah 22:32 God through\r\nIsaiah spoke to Eliakim saying, &quot;And the key of the house of David will I\r\nlay upon his shoulder; and he shall open, and none shall shut; and he shall\r\nshut, and none shall open.&quot; Here the key is the symbol of authority and\r\npower. Hence God spoke of the authority in terms of the symbol. The same thing\r\nis true in Matthew 16:19 of the language to the Apostle Peter: I will give unto\r\nthee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth\r\nshall be bound in heaven; and whatsoever thou shalt loose on earth shall be\r\nloosed in heaven.&quot; God is using the imagery of a city with its walls and\r\ngates. From times immemorial the keys have been thought of as symbols of the\r\nauthority of the one in control of the city. Hence God spoke of the authority\r\nthat He would grant to Peter in terms of this common symbol. Once again, in\r\nEzekiel 21:26 we have the same figure; &quot;Thus saith God: Remove the mitre,\r\nand take off the crown; this shall be no more the same; exalt that which is\r\nlow, and a base that which is high.&quot; The crown here stands for the\r\nauthority of King Messiah. Finally, we find the same language in Isaiah 2:4:\r\n&quot;And he will judge between the nations, and will decide concerning many\r\npeoples; and they shall beat their swords into plowshares, and their spears\r\ninto pruning-hooks; nation shall not lift up sword against nation, neither\r\nshall they learn war any more.&quot; Here the sword and spears symbolize, or\r\nsignify, the weapons of war. The plowshares and pruning-hooks represent the\r\nagricultural implements. It is clear, then, that this is a figure of metonymy\r\nand the idea is unmistakable.<br>\r\n<br>\r\nIf we will be very careful in the study of the language of the Bible, noting\r\nthe various figures of speech and interpreting them correctly, the Bible will\r\nhave a vital, forceful message for us.<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Verdana\",sans-serif;color:black'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<p class=MsoNormal style='line-height:normal'><span style='font-size:12.0pt;\r\nfont-family:\"Times New Roman\",serif'>&nbsp;<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n<\/body>\r\n\r\n<\/html>\r\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element 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&& FB3D_CLIENT_LOCALE.render && FB3D_CLIENT_LOCALE.render();<\/script><\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-7e6d06c\" data-id=\"7e6d06c\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Biblical Rules of Interpretation 2 page introduction by Ela &nbsp; The following gives SOUND principles for Scriptural interpretation in 3 groups: 2 pages, 22 pages and 112 pages. &nbsp; My earthly father said: \u201cI don\u2019t chew my cabbage twice!\u201d My Heavenly Father states the same below: &nbsp; Psa. 33:9 For He spoke, and it was 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