THERE are times when familiar passages of scripture come home to one with peculiar force, almost indeed as if we were listening to them for the first time. Not the least evidence this of the Bible being the word of God. Man's word is apt to grow stale, flat, and unprofitable by dint of too much repetition— except perhaps where it is based on what is of God. But even so the interval is vast between an intelligent exposition of revelation and the scripture itself.
As an illustration of what I have said, I may mention a verse that specially struck me the other day—"receiving with meekness the engrafted word." The word "meekness" appealed with singular definiteness. When one weighs the expression, it is easy to see that no other mental attitude would be becoming. Creatures of the dust, as far as our bodies are concerned, how else could we possibly receive God's communication? Moreover, it is but a humiliating story we have to hear about ourselves. Well then may we receive it with meekness. We know indeed this is not a characteristic that favorably impresses men, at any rate not in excess.
Yet the blessed Lord was Himself, "meek and lowly in heart," and He was and is the perfect pattern. It has been remarked, however, that the Lord Jesus does not call Himself "poor in spirit," though He bids His disciples be so, and the distinction is probably a true and well-grounded one. And no doubt the "meekness" spoken of by the apostle James is with respect to God and His word; for there are times when too much meekness might be out of place; if for instance we were to sit with folded hands and in supine indifference when the occasion was one for the vigorous defense of the truth of God. Here of course we are apt, as is well known, to be led by our natural character, which may be combative or yielding. One only was perfect, even He, Who "when meekness became Him, was meek; when indignation, who could withstand His overwhelming and withering rebuke?"
But now, in order to mark the profound accuracy of the scriptures, let us compare this passage in James with three other passages in the Epistles, which touch on the written word. And first we are told to "hold fast the faithful word." Surely a most conclusive reason for so holding it. Man's word must often be held loosely; God's, with absolute and unqualified trust. When it comes to practice and when we are in trial, it is another thing, and we find it is far easier to talk about such things, than to practice them. Then, again, we are told to "rightly divide the word of truth." Evidently the truth ceases to be truth for us practically, if we do not "rightly divide" it. And lastly, we are bidden to "hold forth the word of life." How exquisitely appropriate is the language of each injunction! The engrafted word must be received meekly, the faithful word must be held fast, the truthful word must be rightly divided, and, finally, the living word must be held forth. There must be meekness in the receiver, faith in the holder, rightness in the one who divides the truth, even as it is a living word that is proclaimed to the sinner, and explained to the believer.
This is but a hint of the deep fullness contained in these divine verses. But even thus somewhat superficially compared, how they justify (if justification were needed) the Savior’s words, "Search the scriptures!"'