## God's Inspiration of the Scriptures Part 2

W. Kelly.

Chapter 4.

## The Human Element.

Nobody doubts that scripture without exception has a human element. In it God speaks and writes permanently to man, and therefore in human language. It were unintelligible otherwise. As the general rule Hebrew was employed in the so-called O.T., Greek in the New. We can readily perceive His wisdom in thus writing by man to man (Deut. 5:22, Deut. 9:10, Deut. 10:4), save in the most solemnly exceptional case: the law with all its variety of meaning in the language of His ancient people; the gospel with all the fulness of grace and truth in the chief tongue of the Gentiles.

But God was pleased to do much more — even to work to this end on man and in man, so that the reproach of "mechanical" is unfounded, no less than the setting up of "dynamical" is cold and insufficient. The inspired are through His goodness far beyond being His pen or even His penmen, as it has been said. Their minds and affections He uses as well as their language. There was indeed dictation in certain parts of scripture, as in His promises and His threats, His predictions, His ordinances, statutes, and judgments. Such is the latter half of Exodus, and almost the whole of Leviticus, a great part of Numbers, and not a little even of Deuteronomy, special as its character is. So there was to the Prophets, where they had to search, like their readers, what or what manner of time the Spirit of Christ which was in them did point out, when it testified beforehand the sufferings that belonged to Christ and the glories after these; "to whom it was revealed that not to themselves but to you they ministered those things which were now reported to you through those that evangelised you by the Holy Spirit sent from heaven" (1 Peter 1:11, 12).

In N.T. days, as we learn from 1 Cor. 14, men were not to speak in a tongue without the gift of interpretation. If there were no interpreter, such an one, gifted as he was, must be silent in the assembly, because all things there must be done to edifying, whereas even the man's own spirit was unfruitful. The great thing was to speak with the spirit and with the understanding also. Hence the apostle thanked God that he spoke with tongues more than any of them; but in the assembly he preferred to speak five words with his understanding that he might instruct others also, than ten thousand words in a tongue. What a rebuke to the childishness which coats on the display of power! What strengthening of holy love that all might learn and be encouraged!

This of course was not inspiration, but it furnishes a principle for estimating intelligently the various forms which the Holy Spirit adopted in that work also. Nor can any right mind overlook on the one hand that, where it was God's power conspicuously and unmistakeably working in a tongue, it holds far from the highest place for the assembly; it was (without the presence of an interpretation) excluded, as having no more title in itself to be there than the performance of a miracle, a sign for unbelievers, not for the faithful. And so they and the like are classed together, the lowest in the scale of these divine gifts (1 Cor. 12, 14). Prophesying on the other hand has the highest value; for he that exercises this gift speaks to men's edification and encouragement and consolation; he edifies the church, which the speaker in a tongue cannot do, unless there be also interpretation with it. Thus God gave the better place where His Spirit brought in the distinct element of profit for others. Power, though plainly God's, is subordinate to spiritual blessing, order, and love.

So it is with the fruits of inspiration All have alike divine authority. All are of the Spirit, and in their place and for their end give God's mind. Scripture says little of the mode in which He wrought in each case; but the little that is said shows that all were not favoured with the same degree of intimacy in the manner, while the utmost precision was taken to affirm that "every scripture is inspired of God." Some may exhibit simplicity, others majesty; some are models of terseness, others are rich and flowing; some are familiar with human life, its difficulties, dangers, disappointments, and snares; others are occupied with the trials of conscience and the affections God-ward. Then again some are historical (as Genesis), but with the momentous aim of giving us God's mind and principles of moral government as found nowhere else. This indeed is but a small part of its scope, which takes in the germs of almost all that God will do till time melts into eternity, as developed elsewhere by the Prophets. Others, like the Kings, are historical in presenting the conduct of His anointed rulers and of His people under law, where are episodes (rare indeed in men of faith) of kings, priests, prophets; where man's ways are stated just as they were, and God's ways thereon as no earthly historian ever gave or could. In all this the human element has a very large place; but inspiration yields God's word throughout, and thus the Bible is unique.

Take a quite different instance and a book outside Israel directly, yet devoted to solving the problem individually which applies to that people. The book of Job brings before us a godly man set on by the unseen adversary, and suddenly cast down from honour and affluence into such loss, bereavement, and personal suffering as never was allowed to fall on another, yet through causes that looked ordinary. Was God indifferent? On the contrary (and expressly to prove not only to Job but to all others who might be tried here below, that He can overrule even now the enemy for the good of His own), it was He that initiated the entire transaction by His gracious notice of the saint before Satan's envious and malicious ears. Job needed to judge himself before God as he had never yet learnt, and to bow to God confidingly. The bearing of his friends does what Satan's cruel wiles wholly failed in; and Job breaks down in impatience, as his friends in misjudgment. Elihu intervenes, when they were reduced to the silence of vexation (but Job still unbroken), and proves that, if the present world be as far as possible from being a reliable manifestation of divine government, God nevertheless carries on His government of souls in a most efficient and unfailing manner. And Jehovah Himself in His majesty ends the controversy by an answer to Job which humbles him in the dust, yet shows Himself very pitiful and of tender mercy; as He also puts to shame and censure the self-righteous friends (who deemed the sufferer a hypocrite), now dependent on Job's intercession who was blessed doubly more at the end than in his beginning. Here the human element abounds in the most instructive way. It was not that God approved all that Job said, still less what his friends uttered in their pride and self-complacency, to say nothing of Satan or of Job's wife. But inspiration gives the entire, perfectly to let us know where they all were, and to give us God's mind and aim from the first and to the last. Only He could have furnished the scene, where sacrificial offering had its due place, and righteous government ruled in the face of all appearances to the contrary.

The style of the history too is notable. How touchingly Jehovah is heard in Genesis adapting Himself to the childhood of mankind! "It is not good that man should be alone: I will make a help-mate for him, his counterpart." "And they heard the voice of Jehovah God walking in the garden in the cool of the day." Hear too His expostulation when they sinned, and His mercy toward man glorying against judgment in His curse of the Serpent. Hear it with Cain when nursing [he wrath which was soon to slay his holy and righteous brother, yea after that impious murder. What grief at His heart appears over the race in Gen. 6:5-7! What ready recognition of Noah's holocaust after the deluge, as He said in His heart, "I will not henceforth curse the ground any more on account of man." How vigilant for the life of man, whoever might shed his blood! "And the bow shall be in the cloud; and I will look upon it," not man merely from below! Compare also Gen. 11:6, 7; Gen. 18:20, 21. So too as to His people it is in Ex. 2:23-29; Ex. 3:7-9 before their deliverance from Egypt.

It is not that divine majesty is lacking. The opening words of the Bible, simple, sublime, and absolutely true, proclaim the mind that inspired, no less than the words of the first day's work which drew out the admiration of the heathen Longinus. But "the philanthropy" of God, as the apostle calls it, could not be hidden from the first before the day of its full display; and this not only in His works and ways but in His word. Only the dullest of readers could fail to observe the varieties of style which pervade both Testaments. From Moses to Malachi each writer preserves his peculiarities intact; and it is precisely the same from the Gospel of Matthew to the Revelation of John. This is a fact patent, in presence of the still more wondrous fact of a mighty purpose flowing from One self-evidently divine wrought out in and by so many different agents with the most marked diversity of position and character, of time and place. It is just the human element maintained and governed by the divine; and so far is there aught inscrutable in this, when we see its admirable result in the scriptures, the believer feels that it is altogether worthy of God and gracious toward man. The difficulty indeed, now that we know it as a subsisting reality, would be to conceive any other mode emanating from Him that could so satisfy His mind and love. Thus is man morally elevated and best enlightened; thus alone is God's glory secured, while His grace has the fullest scope and exercise. We have nothing to reconcile: God has done it perfectly in scripture. It is for us to believe and be blessed, even to true and living communion with the Blesser; a blessing impossible for man save in Christ through the word and Spirit of God.

The wonder is deepened immensely when we recall the marked and radical difference of the two volumes, as we may call them, Hebrew and Greek: the one characterised by the law and the land; the other by the gospel and heaven. Yet it is the same living and true God, only now revealing Himself in the Son incarnate, and by the Holy Spirit sent forth from heaven. And therefore it is that the N.T. acquires a human character yet more pronounced and more profound than the O.T. For not only did the Son become man, as He will never cease to be, but through His redemption the Holy Spirit deigns to dwell in the believer as He never did or could before, and acts as a Spirit of communion, not merely as One of prophecy (Rev. 19). The assembly too or church is God's temple, His habitation in virtue of the Spirit Who dwells there. Yea, as baptised by Him it is Christ's body. Hence the human element shines as never of old, of the deepest interest and with the richest intimacy of grace, and only second in moment to the divine, because in their perfection we know and have both in the Lord Jesus Christ. He is the True God and Eternal life; and this we have in Him. But we are also "members of His body"; for "He is the head of the church."

Now the O.T. discloses a state of things under the kingdom of God wholly distinct from that of the gospel and the church, wherein Jew and Gentile cannot be, nor bond nor free, nor male and female, all being one in Christ Jesus. Whereas in the age to come Israel is to be restored and exalted, Zion to have the first dominion, and all the nations to be blessed, and the whole world set under His reign in manifest power and glory, Who is alike Messiah, Son of man, and Jehovah. And the N.T. confirms the same blessed prospect for the earth and all its families in that day; while it alone reveals the heavenly portion of the glorified, and the church's marriage with the heavenly Bridegroom, sharing the inheritance with Him Who is the Heir of all things.

This therefore imparts unequalled ground and occasion for the human element in God's counsels and ways, as it is no less reflected in the inspired communications of the N.T. The Epistles are accordingly the fitting form of God's mind thereon; as the Christian himself is Christ's epistle as well as the apostle's, known and read of all men, written not with ink but with the Spirit of the living God, not in stone tables but in fleshy tables of the heart.

Yet the O.T. proclaimed the coming of the New, and that ruin of the chosen people through the rejection of the Messiah which made their own fall necessary, and thus opened the way for Christ's exaltation on high, the call of the Gentiles by the gospel, and the formation of the church in union with the Head by the Spirit come from heaven. Hence too the new volume of inspiration authenticates the new work going on till the Lord comes, but seals the truth of the O.T. which it replaces for the Christian and the church. Yet it assures that the Law and the Prophets are verily to be fulfilled in the day that is rapidly nearing, when Christ shall be hidden no more but appear to gather together in one all things in Him, the things in the heavens and the things on the earth.

It is evident that a human element is in one form or another characteristic of inspiration, that it is even more "prophetic" in the New Testament than in the Old, and that it is only second in interest and importance to the divine which is there. But it is a phrase employed to insinuate liability to human error in some respect if not in all; just as men avail themselves of the Incarnation to overthrow or undermine the personal glory of Christ. Such unbelief is in both altogether unfounded and unworthy. Scripture is most explicit in guarding souls from thus dishonouring God's Son or His word; and all the more because appearances afford a handle to such as seek this occasion. For scripture, like the Lord Jesus, is a grand moral test; and those who desire not God's will can readily find reasons against both out of that will which is declared to be "enmity against God." To impute human defect to scripture is to deny its inspiration of God.

1. As an important instance to test the unbelieving cavil, take the genealogy in the first chapter of Matthew's Gospel. This, pseudo-criticism will have to be a compilation of ignorance and mistake. It is often assumed that Matthew simply adopted the existing Jewish register, Gaps in such pedigrees were quite understood and made no difficulty where the line was sure, and give no real ground for the charge of discrepancy with other lists. Compare Ezra 7:1-5 with 1 Chr. 6:1-15 for the stem of Aaron. This was open to the inspiring Spirit here as elsewhere, if such were God's will. But the genealogy here has marks of design which we find only in scripture. It opens with marking out the Lord as "son of David, son of Abraham," the beginnings of the kingdom as settled of God for ever, and of the promises. Then it presents from Abraham to David fourteen generations, from David to the Babylonish migration as many, and the same from that migration to the birth of Christ.

It is universally known that three generations are omitted from the intermediate series. Nobody can with candour conceive that Matthew, whose Gospel displays pre-eminent and profound acquaintance with the Law, the Psalms, and the Prophets, did not perfectly well know that Ahaziah, Joash, and Amaziah were here left out between Joram and Uzziah. Even an unenlightened Israelite could not be ignorant of a fact so patent. It was therefore due to purpose, in no reasonable way to oversight or confusion. It was intended to arrange the line with but twice seven in each of its three sections: the beginning of the stock of promise down to the king of God's choice; the course of the kingdom till its utter evil and humiliation in Babylon; and the faithfulness of God notwithstanding in preserving the royal line to the virgin's Son according to prophecy. As therefore some links must be drops to effect this aim, who could be so fittingly omitted as these three descendants of the foreign and murderous Athaliah? The Jews themselves may well have done this in some register of theirs, assuredly not ignorant of what they did, but with moral design. Whether this was so or not, we cannot say, as the registers were lost at the destruction of Jerusalem. But the omission is plain at this point and to the extent of leaving the intended links of fourteen generations. Whatever may have been the motive of the writer, the fact is before all; and the character of the Gospel altogether refutes the imputation that it was lack of care, intelligence, or honesty. If he was inspired to give the genealogy, it is impossible that God could either lie or err.

But the proof of divine design appears in other features also. Think of any one on human grounds selecting such women as are here named in the earlier chain! Think of a Jew on his own motion inserting these only in his pedigree of the Messiah! Not a word about Sarah or Rebecca, of Leah or Rachel; but "Judah begot Pharez and Zarah of Thamar!" Certainly it was no accident to drag out a history so scandalous into the light of the N.T., risking the dishonour of the Messiah. And is it "after the manner of men" to blazon the fact that "Salmon begot Boaz of Rahab?" or even that "Boaz begot Obed of Ruth?" And when we come down to "David the king," what can one say of recalling the chief shame that stained his life? "David begot Solomon of her [that had been wife] of Uriah?" An incestuous woman! a harlot! a Moabitess! an adulteress! Never was there such a choice, and in the face of so many admirable and saintly wives passed by!

No; it is incredible that any priest or scribe or lawyer ever drew up as a legal document such a genealogical roll. Further, it is not conceivable that Matthew himself would ever have thought or dared to do it without the power of the inspiring Spirit working in him to this end. It is at first sight as opposed as can be to every natural instinct. Nothing can account for it but the direct and deep purpose of God, Who was pleased to disclose to us the depths of sin abounding in Messiah's ancestry, calmly but expressly singled out, that we may see in His redemption, where sin abounded, grace surpassing yet more through Christ to God's glory. And if the Holy Spirit be the true author, and the result God's word, who and what are they who venture on their petty and unhallowed criticisms?

Again, the same spirit of unbelief objects to the genealogy that it is Joseph's line; whereas what they want is Mary's! Here extreme ignorance is betrayed; for the genealogy needed to satisfy an enquiring Jew was and must be descent from Solomon. This was solely through Joseph. If our Lord had not inherited legally his title, He could not have been David's Son in the direct royal line. And this was given to Matthew, who proves Him to be beyond doubt the Heir through Solomon whose succession Jehovah confirmed with an oath: the true and expected David's Son Who was David's Lord, yet born of the virgin and so marked off from all others, Emmanuel, yet Jehovah, Who should save His people from their sins.

On the other hand, Luke's genealogy (which is quite mistakenly counted Joseph's, but can be shown demonstrably to be Mary's*) was essential for the due proof that our Lord was her Son, not legally merely but really, Son of God and Son of man in one Person, and thus "Light for revelation of Gentiles, as well as glory of God's people Israel": so all this Gospel illustrates. He was truly man: how else had He reached all mankind, or even Israel, as the Saviour? He was as truly God: else He had never revealed Him adequately in His life, nor availed efficaciously in His atoning blood and death, as all the Gospels testify and above all John's. Christ was thus according to the law Joseph's heir, both naturally and supernaturally Mary's Son; above all He was the Only-begotten Son of God through eternity. This last is given by John, who furnishes no earthly genealogy any more than Mark, though for a wholly different reason: John, because He is presented as being God, and therefore far above it; Mark, as becoming Servant of God for every need of man, wherein nobody looks for a genealogy.

*The true way of taking Luke 3:23 is: "And Jesus himself, when he began, was about thirty years old (being, as was supposed, son of Joseph); of Eli, of Matthat, of Levi, etc." Mary was, as even the Talmud admits, daughter of Eli in descent from Nathan. "Being, as was supposed, Joseph's son" is the correct parenthesis. It is natural that Satan should seek to set in opposition two genealogies, Joseph's and Mary's, which are in fact distinct, yet are both necessary for the truth The mistake of most has been through viewing the allusion to Joseph not as parenthetical which it evidently is, but as the starting point of the line which really begins with Eli, Mary's father.

2. The next case we may here review is the inextricable difficulty some critics have found in comparing the Synoptic Gospels, and in particular on the supposition that the writers which succeeded each other had before them the Gospel or Gospels that preceded. The conclusion is that they had a common oral tradition or teaching, while each was left to tell his own story with all the modification incident to human weakness where there was also veracity. Let me cite the late Dean Alford on the example in question, which seemed to him not only typical but peculiarly plain and sure from his frequent allusion to it. "The real discrepancies between our Evangelistic histories are very few, and those nearly all of one kind. They are simply the results of the entire independence of the accounts. They consist, mainly in different chronological arrangements expressed or implied. Such for instance is the transposition, before noticed, of the history of the passage into the country of the Gadarenes, which in Matt. 8:28 ff. precedes a whole course of events which in Mark 5:1 ff. and Luke 8:26 ff. it follows. Such again is the difference in position between the pair of incidents related in Matt. 8:19-22, and the same pair of incidents found in Luke 9:57-60" (Gr. Testament, Prolegg. I. 12, fifth edition). He gives these up as "real discrepancies," complaining on the one side of enemies who would thereby overthrow the truth, and on the other of the orthodox who would harmonize at the expense of common fairness and candour.

Now why is it that one who sincerely loved the Lord and His word felt driven to so helpless a dilemma? Because he failed to hold unflinchingly that "every scripture is inspired of God," and allowed under that standard that the writers were "left, in common with others, to the guidance of their natural faculties!" But this is not divine inspiration. It does not rise above the gracious guidance of the Spirit every Christian looks or ought to look for day by day. If the Dean would confine it to "much variety," i.e. discrepancy in points of minor consequence, he could not resist the demands of others who apply it to any or every statement, be it of the highest moment. He thus surrenders the unwavering standard which faith finds in God's inspiring "every scripture."

Is there then any insuperable obstacle in the way of believing that the differing arrangements, being equally inspired, are to be received implicitly as God's word and absolutely true? Why impute the difference to man's weakness? Why not to God's wisdom? One can heartily sympathise with a believer who says, Here is a difficulty beyond my solution; and so I wait and search with prayer to Him Who gave it by His Spirit for my comfort and instruction. Therefore, as I am sure it is all and equally true, I hope yet (if it please Him) to Bee the apparent discrepancy cleared, perhaps in my own reading, or yet more probably through another believer. For we are members one of another; and thus the Spirit loves to help. Far be it from me to lay on God's word the blame which belongs to my own spiritual dullness. — In the present case, without in the least claiming power of the Spirit to meet every hard question or to answer all possible objections, let me say that the special design of each Gospel (ascertainable by grace from its own contents) is the main key.

Matthew was led of God frequently to depart from the mere order of the facts with the deeper end of the Spirit in setting out the dispensational change from Jehovah-Messiah's presence, and His rejection by the Jews. Luke was led to act similarly in presenting the moral principles which shone in Christ's words and ways as the Holy Thing born of woman, the Son of God, Man on earth among men. Chronology was on these occasions subordinate and vanished before the weightier aim of the Holy Spirit. In ordinary cases it was preserved; and so we may observe it to be all but invariably in the Gospels of Mark and John, the divine design in them not interfering with the simple order of occurrence.

Matt. 8 opens first with the Jewish leper cured; then follows the Gentile centurion's servant healed. Yet the fact of the leper occurred before the Lord went up the mountain in chaps. 5, 6, 7, as is certain from comparing Mark 1. The centurion's servant was not healed till He came down. Again, Peter's mother-in-law was restored to strength from fever, and of course the crowd of sick and possessed after sunset of the same sabbath, before even the leper, as the same chapter of Mark proves beyond cavil. For in his Gospel we have the day specified and the order of events kept; whereas it is not so in the part of Matthew we are examining, where we have only "and," "and," ''and," leaving the time open, save in the connecting vers. 16, 17 with vers. 14, 15. Further, it is quite clear from Mark 4:35 - 5. that the passage across the lake and the storm which obeyed the Lord's rebuke were on the evening of the day when the Lord gave utterance to the great parables of Matt. 13; and that the two demoniacs were delivered on the other side after that, Mark and Luke being inspired to dwell on the more desperate case of Legion. There is not even the semblance of discrepancy; because Matthew states the facts without any note of time, and states them in the order suited to give a display of the Lord's power in detailed testimony on earth showing the dispensational change that was imminent. Mark gives them as they happened in His ministry; which enables us to see how hasty are those who set one account against another. The design explains each and all.

It may be added that Luke 9 appears to indicate that "the pair of incidents" which illustrate Christ's position in Mark 8 occurred historically after the transfiguration given in Matthew 17. Hence we have there no note of time in the First Gospel. This cuts off all ground for the charge of "real discrepancy." It is unworthy of a believer that anything of the kind should issue in a wanton insult to scripture, due to one's own haste and ignorance.

3. There is a passage which is constantly adduced by those who contend that scripture itself denies its own divine character and claims no more than diligence in using human means to arrive at authentic history. It is the well-known preface to Luke's Gospel. Does it warrant such an inference? Does it in the least contradict 2 Tim. 3:16? Is not a Gospel as fully inspired as an Epistle? Are they not alike God's word? And is not the word of God such in reality as in name?

"Forasmuch as many took in hand to set forth a narrative concerning the matters that are fully established (or, believed) among us, according as they who from the beginning were eye-witnesses and ministers of the word delivered to us, it seemed good to me also, having accurately followed up all things from the outset, to write with order to thee, most excellent Theophilus, that thou mightest fully know the certainty about things (or, words) in which thou wast instructed" (Luke 1:1-4).

Can there be a more striking witness of divine design and special character? This Gospel more than any other develops the ways and words of the "man Christ Jesus who gave himself a ransom for all" (1 Tim. 2:6): not the Messiah rejected by the Jews, not the Servant of man's need and specially of the gospel, nor yet as the Divine Word become flesh, the Only-begotten Son. Here pre-eminently He is the Son of man among men, and so traced up to Adam, though carefully shown to be the Son of God as no one else. Here have we the beautiful sketch, not only of the Babe just born, but of His youth; here the sabbath in the synagogue at Nazareth, where He read the beginning of Isaiah 61, closing the book (or, roll) exactly where it was fulfilled that day. On their expression of unbelief, He reminded them of Israel's long famine when God's mercy flowed to the Gentile widow of Zarephath, and of the Syrian cleansed when there were many lepers in Israel.

Here we learn more than elsewhere of His praying; here only we find the widow of Nain whose only son He gave, raised from the bier of death, to his mother. Here is given the affecting story of the penitent woman in Simon the Pharisee's house, forgiven, saved, and in peace. Here we read of the many women blessed in various ways whom He allowed to minister to Him of their substance. Here we are told of James and John rebuked for their lack of grace toward certain Samaritans. Here is found the mission of the seventy, and the Lord's call to a joy in heavenly privilege rather than in power over the enemy. Here the Lord teaches Who is my neighbour? by the good Samaritan. Here Mary's good part is declared to anxious and bustling Martha. Here the rich fool is laid bare to rebuke such too as would make Christ a divider of inheritance. Here waiting is shown to be beyond working for the Lord, though His own are called to both.

Here men who prate of judgments are warned to repent lest they all perish alike. Here the great supper comes before us, and man's contempt for God's inviting goodness. Here are presented the combined parables of the lost sheep, coin, and son, here too the Father's love and joy in saving. Here meet us the prudent that sacrifice the present in view of the future; here the light of the unseen shows us Lazarus exchanging extremes" misery on earth for Abraham's bosom, and the rich man his sumptuous ease for torment unspeakable. Here the repentant tax-gatherer is justified rather than the self-trusting Pharisee. Here the Son of man brings salvation to the rich Zacchaeus. And here at the end the rejoicing disciples praise God for "peace in heaven and glory in the highest," as the heavenly host at the beginning ascribed "Glory to God in the highest, and on earth peace, good pleasure in men." So here only we have the touching assurance to denying Simon Peter of his restoration through the Lord's intercession, and of his subsequent confirming his brethren. Here only do we read of an angel strengthening Christ and of His bloody sweat; here of Jerusalem's daughters warned; here of the converted robber to be that day with Him in Paradise. Here lastly have we the walk of the risen Jesus to Emmaus; here the preaching, unto all the nations, of repentance and remission of sins in His name, beginning with Jerusalem; here His ascending from Bethany to heaven, while He blessed His own on earth.

Thus we have distinct facts and words indicating a marked design, and doubtless a design far deeper than Luke's mind, though God wrought in his affections and his understanding powerfully, as He did in each of the inspired men. But it was given to him in particular to trace Christ morally and in His grace to man universally. So his preface savours of that design; and he speaks of the motives that animated his writing to another fellow-disciple, instead of plunging into his task without a word about himself or Theophilus. The human element is therefore at its height here as throughout. This is exactly the special character with which God was pleased to invest the beloved physician whom He employed, (himself distinguished with others from those of circumcision in Col. 4,) to write to a young Christian who was a Gentile. Hence this Gospel, though commencing with "the Jew first," like the great apostle, breaks quickly forth out of Jewish trammels, and reveals in the Saviour what God is to man in grace.

Just so is it with the preface and introduction and dedication to Theophilus with his Gentile title. Luke contrasts rather than compares his account of our Lord with the composition of others. If the "many" who undertook the work had done it with the certainty requisite, there had been no need for him. The others had drawn up their reports, in accordance with the tradition of those that from the beginning were eye-witnesses and ministers of the word. Nor does he censure them or their accounts. But it seemed good to him also, having accurately followed up all from the first, to write in an orderly way that Theophilus might know the certainty respecting what he was instructed in.

How he had had his full and accurate acquaintance with all this history of infinite interest and importance, he does not tell us, as none of the inspired do more than he. But he does open out his mind and heart in a way peculiar to himself, yet in perfect accord with the Gospel throughout, so as to bear the stamp of the Holy Spirit working in him unerringly to that end. "Every scripture is inspired of God"; and Luke's Gospel no less than any other portion. But if the gracious and godly motives of the writer appear in the preface in a way quite unusual; so the absurdity and superficial narrowness of the critics are evident in perverting that fact, beautifully characteristic, to lower the divine authority of this book of scripture he was employed to write. It is on the contrary an additional and powerful evidence, in passing, of God's inspiring him to do the work in a way beyond the power of man, who fails even to see it when done.

It is unfounded too, as may be remarked here, that Luke says he derived his knowledge from what was delivered by other people, as they did who undertook the accounts alluded to, which were evidently not the Gospels we have. He, like the other evangelists, wrote his Gospel with full knowledge of its exactitude. But it was not the usual way of inspired men to speak of that divine power which gave them, each and all, to communicate the truth in words which the Holy Spirit teaches. The truth shines in its own light, and needs no taper of man that it may be seen. It is light from God, though the blind may not see: only His gracious power can open their eyes.

4. 1 Cor. 7 has been appealed to confidently as going even farther, and disclaiming inspiration! This would be strange indeed if true, seeing the Ep. is not only one of the most important of the communications in the N.T. but is opened expressly with the writer's claim of apostolic authority. It is therefore one of those Epistles which the apostle Peter glasses among the "scriptures" (2 Peter 3:15, 16). Still as it is alleged to prove that the apostles "sometimes candidly admit that they are not speaking by inspiration," we are bound to refute the perversion.

Any such inference drawn from ver. 6 is wholly baseless: "But I speak this by allowance, not by commandment." The apostle means that he speaks here not as commanding but as conceding. No compulsion was laid on the saints as to the advice given in ver. 5; but he recommends this to them. He was inspired thus to speak. The mistake lies in the sense of the Lord's permission of him to write; whereas he means that it was not compulsory on them, but for their discretion before the Lord. Compare 2 Cor. 8:8.

But ver. 10 is also adduced, and quite as much misapprehended: "But to the married I enjoin, not I but the Lord, that wife be not severed from husband." This the rationalist would make a distinction between inspired and non-inspired. Whereas the apostle is drawing attention to the fact that the Lord had Himself settled this question personally; and therefore it was not now left to His servant: see Matt. 19:6, and Mark 10:12. This is made remarkably clear in ver. 12, "But to the rest speak I, not the Lord." For the case now in question had not been ruled by the Lord, as shown in the Gospels. Therefore the apostle in the Holy Spirit determines it here by authority given to himself. But it must have been and was from the Lord, though not the Lord deciding in person. For the question is of the mixed marriages that arose as the gospel spread. Then according to the O.T. the Jew was bound to abandon the Gentile. On the contrary, the apostle shows that grace now intervenes. Hence if a brother has an unbelieving wife, and she consents to dwell with him, he is not to leave her; and a woman that has an unbelieving husband who consents to dwell with her is not to leave the husband. Here then if anywhere divine authority was required in an absolute way. Is it possible then, that this decision could be no more than the "human element"?

The very fact that the Lord when on earth had not spoken as to this case made all the more conspicuous the authority of the apostle, who under the gospel supersedes what the law demanded of a Jewish man or woman in analogous circumstances of old. God owns no longer the feebleness or the partial dealing of the law. Grace now reigns; the truth is spoken according to God fully revealed; and the apostle, not the Lord in person, was here the spokesman, as the Epistle is the inspired communication, that we might have it livingly here, as we had the other for permanent guidance in the Gospels. Clearly then it is hardly possible there could be a more cogent disproof of the rationalistic aim than the true force of vers. 10 and 12 before us. Not only is there not the most distant thought of lowering the character and weight of what the apostle writes, in comparison with the Lord, but the passage brings out in a singularly striking manner the authority conferred on the apostle in consonance with gospel liberty to remove the shackles imposed by the law on the ancient people of God when marriage had been contracted with Gentiles. Not the Lord when on earth, but Paul now by His authority from heaven abrogates the Jewish restrictions, which, without this apostolic word, would have surely clogged the question and hindered the will of the Lord in the church. "And thus I ordain in all the assemblies" (ver. 17). What can be stronger evidence?

But there is another case, not as to the mutual conduct of believers in the married state, nor yet about the mixed condition of those so related (a believer and unbeliever), but the virgin or unmarried in the latter half of the chapter. Here the apostle declares that he has no commandment of the Lord but he gives his judgment, as having received mercy of Him to be faithful (ver. 25), which he winds up with the words at the close (ver. 40), "And I think that I too have God's Spirit."

Here is equally certain the absurdity of supposing that the apostle conveys one word derogatory to his own apostolic authority. But this last case is an interesting illustration of what many have failed to see in the ways of God as to His word. Everything written therein is inspired, the latter part of the chapter just as truly as the former. But as the apostle had shown in the former that the Lord had decided the general rule of marriage, and himself the special case of mixed marriage, so here he was inspired to give for the unmarried not any commandment from the Lord, but his own judgment who was entitled assuredly to form and express one, if ever man could. Yet the intention of God in thus inspiring the apostle was to distinguish this particular case from the Lord's commandment, which in all other unrestricted matters he declares what he wrote to be (1 Cor. 14:37).

Thus we have in scripture as the rule the "Lord's commandment." But we have here what inspiration carefully distinguishes as a distinct spiritual judgment, given as such from the faithful apostle to the faithful for profit and guidance. By divine design it was not inflexibly bound on the conscience, but set before the saints with the exceeding value of one who laboured more in the gospel than any who ever lived, of one who revealed the church's nature, character, and hopes as no other, even apostle, did. What this exceptional passage is, rationalist unbelief would like to make all scripture; not the Lord's commandment, but the holy view taken of an important question for Christian practice by a most eminent servant of the Lord, and conveyed to us. Only they fail to see that inspiration admits of a godly judgment commended to our consideration, no less than of the words of worldly and wicked men, or even of Satan, where no reasonable man could imagine them to be the Lord's commandment. But they are all alike inspired of God, because they are scripture, and every scripture is so inspired. Now the nature of the case decides that the record of evil counsel, or the counsel of evil beings, cannot be the Lord's commandment. So the apostle distinctly excepts from the category what he gives of his own spiritual judgment. In this instance, it must be perverse not to receive it as such. Still worse would it be to deny to be the Lord's commandment what he wrote without any such restriction. It is the exception that proves the rule. He discriminates his judgment in this particular case to be what it really is, and what God meant it to be. All else is the Lord's commandment. But even a judgment thus characterised as his is scripture; and every scripture is inspired of God.

5. 1 Tim. 5:23 and 2 Tim. 4:13 are a fair sample of texts which unbelief regards as unworthy of divine inspiration. It may be of interest and profit to consider in our measure as believers, why God was pleased to give each of them a place in His word. To the neo-critics such vulgar details, wholly lacking in the theological element, seem beneath the operation of the Holy Spirit for permanent use.

It will be observed that they both are found in the Pastoral Epistles, and in the two addressed by the apostle to the fellow-servant who had his most intimate affection. The Epistle to Titus contains no such tender or familiar communications. This was just as it should be. To Philemon there is again a shade of difference, which is of exquisite moral beauty in its place. All are of the utmost value for that instruction or training in righteousness which God purposed to give by these scriptures. In various forms they each illustrate the power of the Holy Spirit dwelling and working in man, and even in his body now made a member of Christ (1 Cor. 6:15) and a temple of the Holy Spirit that is in him which he has from God. For he is not his own, but bought with a price, and so is to glorify God in his body. This by the way, seeming strange and low in natural or philosophic eyes, led to early tampering with the text by the addition, "and in your spirit, which are God's." But there is no doubt of the genuine text amply attested by the best MSS. and most of the ancient versions, etc. As little should we doubt the general doctrine of the believer's body, as now claimed for God (Rom. 6:12, 13, 19; Rom. 12:1; 2 Cor. 4:7, 10, 11; Phil. 1:20). It was no peculiarity of the heathen or Gnostics to pretend holiness in spirit, while giving licence to the body. Scripture leaves no loophole for such antinomianism. The body is for the Lord, and therein dwells the Holy Spirit. God is wise. Man cannot improve scripture, but injures it by his supplements or corrections.

Now it is the gift, the Pentecostal gift, of the Spirit which gives its distinctive character to N.T. inspiration. This is displayed in the Epistles, following up the infinite fact of the Son of God revealing the Father, and accomplishing redemption, sending out the gospel, and building the church as the Gospels tell. It would indeed have been extraordinary if the human element had not been given a new and far richer place than ever, just when God was making Himself fully known and had effected that work in which He is perfectly glorified. Christ is the key to both and the perfect manifestation of both; which indeed could not be, had He not been as verily God as man, and so manifested.

Take the Epistle to the Romans. There the apostle elaborately develops God's righteousness in the face of man's proved unrighteousness; and the holy practice to which the Christian is called. Yet from this immense scope of divine truth and grace the last chapter turns to the most touching salutations of love with an individuality of cordial interest in each beyond parallel; and the more striking because the Epistle is written to all the saints in the metropolis of the world, which he had not as yet visited. Yet there his heart went out into characteristic details of their service, many of them lowly men and women, honoured and loved for Christ's name by him who was alike His, greatest servant and greatest sufferer. Was not this truly divine? Yet where was the human element more conspicuous? It is equally God's word, in which one has well said, Nothing is too great for man, nothing too small for God. As He can afford, so He effectually works in Christ and by His Spirit.

It is not otherwise in the confidential letters the apostle sent to his true and beloved child in the faith. The weightiest injunction is in the First Epistle laid on Timothy; not only as to godly order but also fundamental truth, but along with directions for befitting decision in his public position, tender solicitude for his bodily health and frequent illnesses. So in the still more solemn dangers which the Second contemplates, with the apostle's speedy departure. Timothy's affectionate care in what the apostle wanted at that time is fully counted on, as love ever does. Such episodes would be doubtless entirely out of place in a Bishop's Charge or a Pope's Encyclical; but they admirably bring out the wholly different atmosphere of scripture, and in particular of the N.T. There the Holy Spirit working in man delights in blending zeal for the eternal principles of God's nature and glory in the gospel, and in the church as the witness of His truth, with consideration for an earnest man of God, lest he should yield overmuch to abstemious scruple and forego that liberty in the use of the creature which his bodily well-being required. There, even when the imminent and hopeless ruin of the Christian profession was intimated along with the holy and unfailing safeguards for the most difficult times, the same Spirit does not fail to show that His entering into the least details of life are perfectly compatible with the solemn last words of the great apostle. Do we not find the same principle in the dying charge of the Saviour Himself (John 19:27)?

Here are the passages. "No longer be a water-drinker, but use a little wine on account of thy stomach and thy frequent infirmities" (1 Tim. 5:23). "The cloak, which I left behind in Troas with Carpus, bring when thou comest, and the books, especially the parchments" (2 Tim. 4:13).

In the first case divine wisdom overrules the morbid tendency of a truly devoted servant. The body is for the Lord, as the Lord is for the body. Hence as impurity is evil, so is asceticism alien, though flesh may glory in the latter, as it might indulge in the former. Christ alone maintains both holiness and liberty; and the apostle was here inspired so to exhort Timothy. A Rabbi, a theologian, might regard such a reference beneath the dignity of a divine mandate for all time. But thus they only betray the empty arrogance of the earthen vessel. Here we have the treasure in it. Here we own the condescension of God's love, as we do the majesty of His truth and the purity of His ways, in the same context, pressed by the awe-enforcing words, "I charge in the sight of God and of Christ Jesus and of the elect angels, that thou keep these things without prejudice, doing nothing according to prepossession" (ver. 21).

In the second case, what a lesson for us to read, at such a crisis of the apostle's life, and in delivering his final message in the Spirit to the same cherished fellow-labourer in tones of the deepest gravity, and on truth meant to be the stay of the godly when seducers wax worse and worse, deceiving and being deceived! He was again a prisoner, already being poured out, and the time of his release come, looking for the crown of righteousness, which the Lord would render to him, and not to him only but also to. all who love His appearing. He bids Timothy use diligence to come to him quickly, but withal to bring with him the cloak left with Carpus in Troas, and again to come before winter (ver. 21). Is not this a pathetic glimpse why he wished "the cloak?" God was not unmindful of his need nor of ours. Whether he had no means to procure a new one, or he judged it of God rather to request the old one, have we nothing to learn? Nor are "the books" without guidance to us. I do not believe he meant either "the sacred letters" of the O.T. (2 Tim. 3:15), nor ''scripture" generally (ver. 16), but his "books" of an ordinary kind. The apostle was no fanatic, but as far as possible from it, as this testifies, particularly at such a moment. "The parchments" he wished especially. They were wanted for more permanent use, and seem to have been not yet written on. Did he desire them for copying his Epistles, now that he had his departure in immediate view? Oh! the grace of the Lord in giving what is here conveyed, not as a private note but in an Epistle of his, which is among those which the apostle Peter pronounces to be "scriptures." It is the human element of God's word.

6. We may now compare the Second Epistle of Peter with that of Jude. For erudite ignorance loves to set one against the other, lowering one if not both, and denying God's inspiration of the two in any adequate sense. In comparatively early days unbelief worked in the active minds of Origen, Eusebius of Caesarea, Theodore of Mopsuestia, and many more. Nor was this surprising; as they were no less daring in their speculations on Christ's person, and as to revelation generally. It is easy to feel difficulties and suggest doubts. It needs distrust in self and faith in God to await His solving the one and dispelling the other, as far as it may seem good. In every case the positive weight of revealed truth is so great in all the disputed Epistles of the N.T., as against not only the early spurious writings but the best remains of the post-apostolic writers, that to discredit the former is as inexcusable as to accept the latter. Circumstances might be adverse, and influence carry away souls for a season in this place or that. But as those writings which compose the N. T. were in the earliest days received as divinely inspired without any known question, so even in face of a deeply fallen and degenerating state the objections and reasonings of incredulity passed away into their own nothingness. Individuals now and then revived these, until the rage of free-thinking in modern days emboldened men far and wide to flatter themselves that faith in revelation is well nigh perished from the earth. How little they are aware that such are the precursors of that dark and destructive hour which awaits Christendom when the apostasy shall coma and the man of sin be revealed! Yet this the apostle Paul was given to reveal in one of his earliest Epistles. He furnished the light of God: they spread the darkness of the pit, before that day.

The fact is that both these Epistles carry the indelible marks of divine inspiration. We cannot doubt that their writers were familiar one with another, and both with the O.T. as well as the Christian revelation. The facts and the truths of which these Epistles are full were habitually before their souls till the Holy Spirit saw fit to prompt their communication in this permanent form. No considerate believer can wonder that there is not a little common ground of solemn warning and urgent importance. But it is of the deepest interest to trace that difference of spiritual design which God alone ever did or could effectuate. This rationalism quite fails to discern. Yet the proofs of it are intrinsic and even plain, irresistible too in the measure of our faith. So it ought to be in a moral book like the Bible, where mathematical demonstration would be not only absurd and impossible but destructive of its character and aim. No doubt the two Epistles confirm each other, both being perfectly true and occasionally touching the same facts and truth. But they were given of God for the more momentous task of bringing out His mind in distinct ways of the utmost gravity, which one only, perfect for its own purpose, could not have done.

Both Epistles treat of the growing ruin of Christendom, Peter's as a question of unrighteousness to God, Jude's of departure from His grace.

We may readily see that Peter's two Epistles are characterised by the place given to God's moral government: the first chiefly with the believer, redeemed and begotten again to a living hope by the resurrection of Jesus Christ from the dead, and passing through the wilderness world as a stranger and sojourner, suffering for righteousness' sake and Christ's name; the second, rather on the difficulties created by the rebellious wickedness not only of the world, but of those who bore the Lord's name falsely and in unrighteousness, with God's judgment impending, sure, and everlasting.

Jude treats of the narrower scene but profounder evil of ungodly men who crept in privily, turning the grace of our God, and denying the only Master and our Lord Jesus Christ. It is more special apostasy, not general unrighteousness as with Peter, but evidently and particularly found in the Christian profession.

Hence in his Second Epistle Peter does not say more of the false teachers than their denying the Master that bought them. They reject the universal title which the Sovereign Master teas by purchase. Accordingly, as the saints received like precious faith with the apostles through the righteousness of our God and Saviour Jesus Christ, and were exhorted to add the becoming moral qualities, the false teachers are warned of God's righteous and unslumbering judgment. And the examples chosen are viewed in this light. God spared not angels when they "sinned," nor the old world when the deluge came on the "ungodly," though He preserved with seven others Noah a preacher of "righteousness." And so afterwards He reduced Sodom and Gomorrah to ashes, rescuing Lot "a righteous" man; as subsequently Balaam is dwelt largely on who loved "unrighteousness' wages." In 2 Peter 3, where Peter predicts the mockers at the end of the days, he vividly sets out the day of the Lord and the total dissolution of all nature on the solidity of which such men build, and God's bringing in new heavens and a new earth where. in dwelleth "righteousness."

Jude on the other hand draws attention to the fact that the Lord, having saved a people out of Egypt's land, in the second place destroyed those that believed not. Of this Peter did not speak but Jude, who treats of departure from grace, not of simple opposition to righteousness. Thence when he speaks of angels, it is of those that kept not their own first state. They were apostates. And when we hear next of Sodom and Gomorrah, it is as, in like manner with them, going away after other flesh. Michael the archangel is specified by Jude as in contrast with railing. So a far fuller picture of Christian apostasy is given in ver. 14, Cain and Korah as well as Balaam. In Korah's gainsaying, where apostasy is clear, they are to perish. Again, we have Enoch's prophecy here only on the terrible end; for that holy man in the vision saw the Lord coming judicially. And Jude shows us Him that is able to set the saints exulting and blameless before His glory: the special hope, and not the general blessedness of which Peter spoke so appropriately.

It would be no difficult thing to draw up a detailed comparison of the minute verbal proofs of the different designs which pervade the two Epistles. But this would afford evidence interesting chiefly to the student, and would be quite in place in an exegetic comment of that kind. The aim here is simply to furnish proof, overlooked by those who boast much of erudition, but quite accessible to every believer, that there is not the smallest ground for the cavil of Peter borrowing from Jude, or Jude from Peter. On the contrary there is incontestable certainty from their own words, that the Holy Spirit gave each of them his own distinctive line, both Epistles contributing their very solemn and united testimony, and each in its differences of purpose and aspect of the highest value, to give us the complete truth of God. The more salient features are ample for what is now in hand; the details, if honestly and intelligently followed up, will furnish accumulative confirmation.

7. We may conclude this chapter with a brief examination of the Second and Third Epistles of John. Many years ago I remember Cardinal Wiseman (then Rector of the English College in Rome), in his zeal for Romanism, challenging the Christian as to these two Epistles. How demonstrate from internal facts their inspiration? Why could they not have been written by a very holy and pious man, without any aid whatsoever from that special work of the Holy Spirit?*

*Lectures on the Doctrines and Practices of the Roman Catholic Church (London, Hodson, 1836), Lect. ii. 28. But finding that this was not "authorized," and that an edition was afterwards sanctioned by the author, I quote from it also (Vol. i. 38. London. Joseph Booker, 61 New Bond Street, 1886). "I would ask what internal mark of inspiration can we discover in the third Epistle of St. John, to show that the inspiration sometimes accorded must have been granted here? Is there anything in that Epistle, which a good and virtuous pastor of the primitive ages might not have written? Anything superior in sentiment or doctrine, to what an Ignatius or a Polycarp might have indited?"

Thus it is that the Romanist takes ground similar in principle to the infidel. In his anxiety to exalt the claims of his own sect, which he assumes to be God's church, he denies the intrinsic self-evidencing power of the scripture. The infidel indeed rejects it absolutely, and denies more than man in the case; the Romanist regards the church as the voucher for the written word, so that scripture is thus subordinated to ecclesiastical authority.

For the essence of faith is that one believes God's testimony, because it is He that speaks or writes. If one requires somebody else as his warrant in order to believe His word, this is in effect to believe that other warrant, rather than to believe God Yea, it is to frustrate the very aim and the desired end of faith; for this is to put the soul by believing His word into immediate relationship with God. It is true that He reveals Himself in Christ; but does this hinder? On the contrary He above all promotes and effects perfectly that immediateness of association with God, being God and man in one person. He Whom God sent speaketh the words of God. Through Him, says 1 Peter 1:21, we believe in God that raised Him up from the dead and gave Him glory, so that our faith and hope are Godward. If Christ were not God, there would be interposed a barrier to keep the soul away from God; but as the image of the invisible God, and the Only-begotten Son, He shows us not only God in His nature but the Father in the richest gift of His love and in the deepest nearness of His relationship, that we through Him dead and risen may know His Father our Father, and His God our God.

"Never man spake like this man," said those whom His enemies sent to apprehend Him (John 7:46). Yet what can be more striking than His own testimony to the scriptures for which men claim the validating or sealing authority of the church? "How can ye believe, receiving as ye do glory one of another, and seek not the glory that is from the only God? Think not that I will accuse you to the Father: there is one that accuseth you, Moses, on whom ye have set your hope. For if ye believed Moses, ye would believe me; for about me he wrote. But if ye believe not his writings, how shall ye believe my words" (John 5:44-47)? Thus, where the Lord is enumerating the witnesses to the Jews why they should believe on Him, He gives pointedly the highest place, over spoken words, to the written word as having a permanence from God peculiar to itself. Not to believe scripture is virtually that God did not and could not make it bind the conscience to receive it as His without the church's authority to stamp it. The church is bound to be a witness and keeper of God's word, and all the more because blessed beyond measure through it; but to set up to be its necessary and authoritative warrant is shameless arrogance and unbelieving profanity.

How then do these two short Epistles carry in their own contents the evidence of God, as they do of ''the beloved disciple?" They are a pair, like those to the Ephesians and the Colossians. Yet have they the genuine mark of originality, in form and wisdom from above, in object and execution. They both insist solemnly on the truth, on love, on obedience; and this because Christ is all, alike to writer, readers, and the saints. The glory of the Father and the Son, the confession of Jesus Christ coming in flesh, is even more peremptorily urged in the Second Epistle than in the Third. Yet the Second is addressed to an elect lady and to her children, the Third to Gaius the beloved. For in the former case the foundation was at stake; in the latter no such peril existed but a turbulent self-seeking man, who opposed the free service of Christ in the truth, whereas Gaius is exhorted to go on as he had begun in its gracious support.

It is well known what doubt exists among the learned,* and from early days till the present to whom the Second was written. And no wonder. God no more meant us to know the name of the lady here than of the sinful woman in Luke 7 on which so much foolish conjecture has been spent. It is as plain Greek as could be written for "an elect lady," whom with her children the apostle loved in truth. But she was not meant to be named; while the solemn duty laid on any was meant to be perpetuated whenever the like danger arose. Thus, while the injured glory of Christ claimed this service from the apostle, under the touching and lowly title of "the elder," while a lady and her children were the object of the Holy Spirit's inspired injunction (to cut off all plea that they were surely to be spared this painful token of loyalty to Christ), the written word expressly omitted to register the name in such a distressing case and paramount obligation. It is not "the" but "an elect lady."

'Thus, Capellus, Grotius, de Lyra, Bp. Middleton, Wetstein, Wolff, etc. took Eclecta for the proper name, as Bengel, Benson, Carpzov de Wette, Fritzsche, Heumann, Jachmann, Lange, Lücke, Rosenmüller with the Peschito Syriac, took Kyria (lady), while Beza, Aretas, Baum-Crusius, Corn-a-lap, Doddridge, Lardner, Mill, like the A. & R. Vv Heidegger, Luther. Piscator, Wells, etc. preferred "to the elect lady," some suggesting Drusia, Martha, or the Lord's mother Mary. Greek and Latin fathers inclined to the church in general; as moderns to a particular one here or there. Even Dean Alford in his third edition gives "lady" in his notes, but in his Prolegomena gives his suffrage for Kyria. T. D. Michaelis suggested the wild idea of elect church assembling on a Lord's day!

His experience, however, must be small, if not familiar with the artifices of heterodoxy in taking advantage of a woman and of young persons. Let us not forget that even those branded as antichrists once seemed as fair and zealous as others. One of the most hideous in our own age began his career as a clergyman with earnest evangelicalism and conversion work in numerous souls. If he called on a Christian household which used to honour him and his work, after that the deadly error betrayed itself, how natural for him to enter on the old terms, and for them to welcome one of whom personally they knew only good!" I am but a woman, not a brother, still less an elder: who am I to sit in judgment on a dear servant of God? And my children so young in the faith, are they to refuse his kindly visit? Surely we do no wrong in showing love, as the poor brother has had to bear such fearful censure from the brethren." No! the elder was inspired of God to cut off any such excuses of weakness, reminding the lady and her children of the infinite worth of Christ, and causing them to wax valiant in fight, as truth and love pointed, and in no way yielding to the enemy. "If any one cometh unto you and bringeth not this doctrine [the truth of Christ's person], receive him not into the house, and greet him not; for he that greeteth him partaketh in his wicked works."

Wholly different in circumstances, the Third Epistle rests on the same basis of Christ. It is, as in the Second, life eternal shown in the walk of truth, love, and obedience. Gaius was prospering in his soul; so that "the elder" wishes him to prosper, not surely "above" but "about all things," and be in health too, for in such a case it would not be misused. In the work and among the workmen of the Lord disappointments occur. Gaius persevered in loving aid, notwithstanding difficulties and trials. "The elder" rejoiced exceedingly in the testimony borne, not only to his walking truthfully in the truth he knew, but to his faithful identification in love with the labouring brethren, even when strangers, setting them forward on their way worthily of God; and all the more, because for the Name they went forth, taking nothing from the Gentile sort. Nay, the apostle went so far as to say emphatically, "We therefore ought to receive [or, welcome] such, that we might be fellow-helpers to the truth." What grace on the apostle's part!

Now the nice propriety here is as manifest as in the preceding Epistle. On the one hand, a woman, indeed we might say "a lady" in particular, needs to watch against what her affections might prompt, and what (she thought) might be expected of her. Looking to Christ would guard and guide her, where she had adequate testimony that there wrought the deceiver and the antichrist. In and for His name to shut the door would make the house a fort impregnable for her and her children. Did they not owe supreme allegiance to Him? On the other hand a man is not so lively in his affections and therefore less exposed to yielding thereby; he is apt to confide in his judgment, and liable to shut up his bowels of compassion if he fears being imposed on. But Gaius, being a good man, persevered in love as he walked in truth; and thus to go on is far more than to begin warmly. Nor must he be cowed by the imperious party-spirited surliness of one in the assembly, like Diotrephes, who loved the first place, prated with wicked words against such as the apostle, and set himself violently against the brethren that went about, carrying Christ's name every where. This was heart-breaking enough; but let him think of one that did good like Demetrius, testified to by all and by the truth itself; even as John did, whom Gaius knew to give a true witness.

In these two Epistles then we have an admirable provision of inspired wisdom for individual guidance in "the last time"; as in the First Epistle God gave us the fullest unfolding of Christ in His person especially, but also in His work, when antichrists abound. Where such an evil dares to enter, even a lady and her children are called to act in the most decided manner, lest they might be entrapped into misprision of treason. They are therefore warned not to receive even into a house him that brought not the doctrine of Christ, no matter how fair appearances might be. Christ admits of no compromise; a lady and her children must not shirk their responsibility. But the beloved Gaius is by name exhorted to receive those who did good in Christ's name. Here no delicacy need preserve silence as to his person. As he was doing faithfully and in love, let him not grow weary, but be all the more zealous in gracious consideration of Christ's messengers. He was to imitate not what is evil, glaring as it might be in Diotrephes, but what was good; and this, as he knew it to be of God, he might find in Demetrius. It is well then not to be in despair but to be in our watch-tower, when we prove how many deceivers are (not entered, but) "gone out into the world." But let us rejoice that in the darkest time we are cheered by the love and fidelity of a Gaius and a Demetrius; and as they have apostolic sanction, so also then especially are "the friends" to greet and be greeted. In short we have instruction for a time of exceeding and increasing danger, whom to receive, and whom to refuse. It is invaluable and imperative to him.

To the Cardinal all this might seem wild and uncanonical. He ask if this (and much more of which we need not speak) might not be within the scope of a pious and holy man. Divine authority is nil to him without the church's. Alas! ritualism blinds almost equally with rationalism, as both stand opposed to the truth that is according to godliness. But these Epistles strikingly attest, not the absence of the human element, but the power of divine inspiration adapting the truth, with apostolic sanction and a prophetic insight wholly beyond the creature, to the exigencies of each case, one of them fundamental, both of great moment.

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