" THE Holy Bible"—-a happily chosen title, in use for more than five hundred years——-does not contain simply the word of God, but is itself The Word of God; and its verbal or word-inspiration is a fact, not a theory nor a question of degree. (2 Tim. 3:15,1615And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:15‑16); 1 Cor. 2:1313Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. (1 Corinthians 2:13).) The Bible contains numerous revelations of various characters, communicated in various ways, and at various periods. Its composition was commenced by Moses, 1450 years before Christ, and finished by John-the last of " the apostolic twelve "-ere the first christian century closed. The latter, however, in his epistolary communications did not unfold new truths or reveal fresh subjects, but rather filled up in greater fullness and in minute detail what others of the New, and even of the Old, Testament writers were inspired to communicate. It was reserved for Paul to complete the subjects of the word of God. (Col. 1:2525Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:25).) Creation, providence, government, law, promise, prophecy, life, grace, sin, the cross, Israel, are a few of the main topics revealed in the scriptures; but there was yet wanting one subject which for moral grandeur is only equaled by that Eternal Counsel-The Lamb Slain.
We gather from the Ephesian and the Colossian Epistles what that undisclosed and magnificent subject was, which was to complete the range and circle of divine topics, and of which Paul was the chosen vessel of its revelation and of its ministration to " all men." Believers were baptized into one body, and by the same Spirit and same act united to Christ as Man in heavenly glory. Further, God has put all things-animate and inanimate, celestial and terrestrial, man, angels, Israel, the seen and unseen, the known and unknown-under the dominion of Christ the glorified Man, and we, individually as co-heirs (Rom. 8:1717And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17)), and collectively as His body (Eph. 1:22,2322And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23)), are associated with Him in this vast scene and system of glory. This was the secret or locked-safe secret, " which from the beginning of the world bath lain hid in God " (Eph. 3:99And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9)), and which left the apostle, in communicating it and praying about it, incapable of measuring its breadth; for it is God's most wondrous plan, of grasping its length, as it stretches from eternity to-eternity, of fathoming its depths of wisdom, or exploring its heights of glory. (Eph. 3:1818May be able to comprehend with all saints what is the breadth, and length, and depth, and height; (Ephesians 3:18).)
The earlier revelation-" the Old Testament " (2 Cor. 3:1414But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. (2 Corinthians 3:14)), consisting of thirty-nine books-and the later revelation-" the New Testament " (Matt. 26:2828For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:28)), of twenty-seven books-have each a distinct character impressed upon them. It is usual to speak of the latter as the outcome of or the natural development of the former. But this is to mistake the very nature of Christianity, which is as distinct from Judaism as grace is from law, as the sun is from darkness. Christianity is essentially heavenly and takes its rise from the glory of God, into, which Christ has entered as man. The characteristic feature of the Old Testament is God acting in government,. while that of the New, is God revealed in grace. In the Old, God is behind the veil, hid from the eye of priest, and people; unseen and unapproachable, surrounded with the symbols of uncreated majesty and glory, and from thence pressing His righteous claims upon men, upon. Israel, while all the time testing the creature of His.
government. Is not this the distinct character of the Old Testament? Not that there was not in type, promise, and scripture, that which cheered the hope and sustained the faith of the one, who might, however dimly, discern in these " the shadow of good things to come." Now, on the contrary, in " the New Testament " we have as its distinguishing feature, God revealed as " light " and " love;" the veil rent-holily and righteously by God Himself; and man in Christ set down with an eternally purged conscience in the light, and a conscious possessor of the glory by the Spirit, given as seal and earnest. The Old Testament opens with, " In the beginning God created;" then follows the history of that which was created-at least, the moral and responsible part of it. The opening sentence of the New Testament reads, " In the beginning was the Word." Thus the stability and glory of the new creation is founded upon the infinite perfections and absolute dignity in person and nature of Him who Is; whereas the old creation was set up in goodness and to continue in blessing conditionally on the obedience of the first man. Alas! we know the result.
It may be objected to the statement that the New Testament really opens with the quoted words from the first of John, and it may be asked, Why not quote from any of the synoptical gospels? Simply because the Gospels of Matthew, Mark, and Luke, continue the moral history of the Race which closes up in the cross of Christ and hence in these Gospels we witness the last testing, the last of the probationary trials to which man was subjected for the four thousand years then drawing to a close-tested by the presence of God, active in love and grace. The fourth Gospel begins where the synoptical Gospels leave of, namely, by the absolute and utter rejection of Christ by the world and Israel. (John 1:10; 210He was in the world, and the world was made by him, and the world knew him not. (John 1:10)
10And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. (John 2:10). 5.) Christianity is based on the assumption that Christ has been disowned by them on earth, consequently God has raised Him up and set Him in heavenly glory, and there is the birth-place of Christianity. Just because there is no testing-process of man or Israel in John's Gospel, so God is free to reveal Himself simply-He has a scene of moral death and utter ruin in which unchecked He can manifest Himself without a reserve.
The whole Bible might be conveniently distributed into six main parts: three for the Old Testament, three for the New Testament. We have Christ's own authority, thus final and conclusive, for arranging the books of the Old Testament into three great sections. (Luke 24:4444And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (Luke 24:44).) " The law of Moses " embraces the five books of the Pentateuch. " The Prophets " comprehend the historical books from Joshua to Esther, as also the prophetical writings from Isaiah to Malachi-twenty-nine books in all the primary signification of prophecy is forth-telling, not, as generally understood, " future-telling," hence all those books have one thought in common,. namely, God's mind expressed-His thoughts poured forth. " The Psalms " is the third divisional title of the Old Testament, as applied by the Lord, and embraces the remaining five books, from " Job " to the " Song;" so termed, because in this distinctly moral section the heart of man is variously expressed.
Now, in the classification of the New Testament books we have no inspired declaration as to this order or arrangement, nor need we one. As having the mind of Christ (1 Cor. 2:1616For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:16)) we have the Spirit of intelligence and should use it. The arrangement we propose has, at least, the merit of simplicity. We would group the four Gospels under the first division. Here on that grand and magnificent pillar, " God manifested in the flesh," is laid the solid and imperishable foundation of all blessing, for time and for eternity, for Jew and Gentile, for heaven and earth. The different characters of these displays of God to man is, of course, to be gathered from a study of the Gospels themselves. His royal and Judaic glories and dignities are unfolded in Matthew. His unwearied patience and grace in service is the great point in Mark.. The dependent and suffering Son of man is the capital truth of the third Gospel-Luke, Son of God, as to
present glory, and Son of the Father in eternal and present intimacy, with all flowing from these titles, are the exalted themes of John.
" The Acts," which is the only historical book of the New Testament, we must place apart from either Gospels or Epistles, as possessing a character peculiar to itself: yet who can fail to read this interesting book as the Spirit's link between Christ's life on earth (the Gospels) and the results to us of His present life and service in heaven (the Epistles)? " The Acts "-which specially connects itself with the close of Luke's Gospel-is the Holy Spirit's record of gospel work and service-from Jerusalem to Rome-for about thirty-three years. It is invaluable, too, in this respect, as being the divine introduction to the study of the Epistles. It unfolds the historical circumstances under which the various epistolary communications were penned. Are we not justified, therefore, in regarding " The Acts " as the second division of the New Testament books?
The Epistles, of which there are twenty-two, give the third and closing section of the New Testament books. This is pre-eminently "the Church Section" of the sacred scriptures. Herein the saints are instructed, guided, warned, cheered, sustained, till the Lord Himself shall come into the " air," with an assembling shout, to gather us up in the clouds-" So shall we ever be with the Lord."
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