written. If words have a meaning, verbal Inspiration is here explicitly announced. No other meaning can be given to writing, but words written. To say that a writing is inspired, and the words uninspired, is to assert a contradiction. It would have been easy to declare that the ideas-the meaning, or the sense of scripture-is given by Inspiration of God; but instead of this, Inspiration is distinctly of the writing itself, meaning thereby the thoughts after they have received the stamp of language. Indeed, it is difficult to conceive how the matter of a statement could be conveyed to the human mind without words. A sensation might be impressed, but when attempt is made to reflect upon it, to deduce its meaning, or to reduce it to a distinct form for communication, words are obviously indispensable; and it is of the final resultthe writing-that divine Inspiration is affirmed. Suppose it, therefore, to be possible to convey the rudiment or embryo of a divine truth to the mind by a sensational impression, still, to translate it into the precise truth intended, and to convey it accurately into language, which is the great object designed, would require that the words in which it is to be expressed should be divinely conveyed. Unless the language, as well as the thought, be from God, no accurate result could have been ensured, especially when, as in so many cases, the sacred Writer was unacquainted with the full meaning and bearing of the subject-matter of his message. Again; in the passage under consideration, the statement is made without exception or restriction. "All scripture is given," &c.; that is, every part of scripture, as in the phrase, "all the family perished," every member of the family is included. And it is worthy of remembrance that not only the Old Testament, but a great portion of the New, was written and circulated when the apostle made this affirmation, and that it applies equally to both. Some may doubt this assertion, but a reference to 2 Peter iii. 16 will show that the apostle Peter classes "all" the epistles of Paul with the "other scriptures," thereby declaring them to be of equal authority, and clearly showing that the writings of the New Testament, as well as the Old, were even then designated by the term "scriptures." In fact, the word scripture was, and is, a generic term, including all writing of divine origin, and stamped with divine authority. And, as if to mark the comprehensiveness of this passage, the word is used without the definite article: not "all the scripture," but "all scripture" is given by Inspiration of God; so that even if, after this declaration, any further writing should appear which should rightly be called "scripture," it would be included in the affirmation made in this passage, and stand forth as stamped with the authority of divine Inspiration, as much as the writings which are now received as inspired. II. We have dwelt in greater length on this noted portion of scripture, because it is naturally the seat of the truth for which we contend, and because it is at once so comprehensive and so explicit as to take away all just ground of objection on the ground of difficulty and obscurity as a testimony on the subject under consideration. But the doctrine does not rest for its proof on an isolated passage, however important. It is not difficult, we think, to show that it is interwoven, like a golden thread, into the whole texture of revelation, and that whenever and wherever God is represented as speaking, or having spoken, to men, the communication made is invariably designated by terms which signify or include the language in which it is conveyed, and the words in which it is expressed. Such terms as "oracles," "mouth," "speak,” 'words," &c., when used in connection with a divinely communicated message, naturally imply more than that the substance of the message is from God. We would not place more stress on such phraseology than it will bear, knowing that it is sometimes used in a general sense; but we venture to assert that these terms cannot be read in the passages where they occur, and in connection with the solemnity of the object and occasion of their utterance, without its being irresistibly suggested that they must be taken in their literal and grammatical meaning, as declaring the Inspiration of the language as well as the sentimentsthe words as well as the thoughts, to be from the Spirit of God. 66 When, for instance, we find the apostle Paul applying the term "oracles" in one place to the Old Testament scriptures (Rom. iii. 2), and in another to the whole revealed truth of God (Heb. v. 12), and couple therewith the fact (which he well knew) that the same expression was used by the Greeks to denote the responses, given out in distinct words, by heathen priests in the name of their deities to those who came to consult them, every word being regarded as full of deep, though enigmatical meaning, we are at once compelled to regard the use of such a term in reference to scripture as intended to claim verbal Inspiration for its utterances. But the importance of this part of the subject demands a somewhat detailed examination of the leading passages in which verbal terms and phrases are employed in reference to Divine communications made through prophets and apostles, and this we must leave for another paper. G. P. CHRIST IN HIS OFFICES-THE DAILY FOOD OF THE SOUL. No. 4.-A SHEPHERD. THE family of God is frequently described in scripture under the simile of a flock of sheep. Many of the peculiarities of the sheep-its cleanliness, its love of it own kind, its harmless, defenceless nature, and, above all, its straying, wandering propensitiesare suggestive of corresponding characteristics in the Lord's people. To one feature, however, this paper is designed to draw special attention; viz., the apparent inability of the sheep to depend upon itself. The existence of the sheep seems as necessarily to suppose that of the Shepherd as the occupation of a shepherd the existence of the sheep. Thus we have exhibited in another point of view the relation sustained by the Saviour to his chosen people; and as in each his gracious care for and over them is more or less discovered, so are many of his perfections displayed in his character as the good, the great, the chief Shepherd of Israel. He owns the sheep. This is of importance, since in connection with it we observe in Christ all that carefulness and tenderness which distinguishes the owner of the sheep from the hireling," whose own the sheep are not." They are his by the gift of the Father; they were created for his glory to be exhibited in their eternal happiness. The gift was, it would seem, under the condition that not one of them, by any circumstance that might transpire, should be lost. For this the Shepherd gave security, and challenges any to pluck them out of his hand; and although they are sometimes spoken of as lost sheep, yet, strictly speaking, they are never lost, since they can never rove beyond the limits of the Shepherd's power and love, who has fenced and bounded their wanderings by the immuatble decree," They shall never perish.” He redeems the sheep. Though there is a limit to the distance they may roam from God, they may stray far enough to be impounded by Satan; and the law demands the ransom price of the owner. And although it exceeded the value of the sheep, yet he valued them so highly that he "lay down his life" for their redemption, and shed his blood for their deliverance. Verily, "greater love hath no man than this." He knows the sheep. Not without a perfect acquaintance with the objects of his salvation, did the Saviour lay down his life. Not in ignorance of the extent of his purchase, did he pay the immense price. He knew their number; he could not have given a bond that not one should be lost unless he knew precisely how many he had. The Father knows how many he gave, and will count them back again; "For they shall all pass again under the hand of him that telleth them," and he would at once detect if one were missing. But the Shepherd's knowledge goes farther than that. He knows their persons. His eye retains the identity of each member of his vast flock—their names, their countenances, their cases, their joys, their sorrows, their comforts, and their cares. Moreover, he brings them to know him: "I know my sheep, and am known of mine." He brings them to know his person, and love him; to know his ways, and walk in them; to know his voice, and follow it. If a man is following a strange religion, teaching strange doctrines, and allowing strange practices, he bears little resemblance to the Saviour's flock; for of them he bears the emphatic testimony, "A stranger will they not follow." Their inquiry is, "Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon, for why should I be as one that turneth aside by the flocks of thy companions." He seeks the sheep. "All we, like sheep, have gone astray. Wandering in any direction rather than God-ward, the flock of Christ is found. But the omniscient eye of the Shepherd follows them through all the intricate mazes of depravity and degradation into which their natural desires lead them. He who saw Nathaniel under the fig tree, saw him before he thought of the fig tree: he sees his people when they are indulging in sin and vice, and at the exact moment, and in the right way, he turns their course and brings them to the fold,--in his own words, he "seeks his sheep and searches them out." He does not find them merely, but (as in the parables) he takes them up in his arms, lays them upon his shoulder, and brings them home. In all their future wanderings he exercises the same tender care and exhibits the same loving kindness, binding up that which is broken, strengthening that which was sick, and bringing again that which was driven away, gathering the lambs with his arm, carrying them in his bosom, and gently leading those that are with young." He feeds his sheep. The greater part of the Shepherd's anxiety is to find suitable and sufficient pasture for his flock. Not unfrequently this is a most difficult task. But the Shepherd of Israel, while he ever displays the care, never experiences the difficulty. He has all necessary provision treasured up in himself. The pot of manna in the ark was doubtless intended to signify that the provision of the anti-typical Israel was deposited in the anti-typical Ark-the ark of Jehovah's strength. He, indeed, is the food of his people: his flesh is meat, indeed-his blood is drink, indeed-his sinless person is the bread of God sent down from heaven. As such he is exhibited in the gospel ministry; hence the great business of the pastor is to set forth Christ to the flock. He saith unto Peter, "Feed my sheep"-not "find my sheep ;"-this is his own prerogative: he himself finds them, brings them to his under-shepherds, and says, "Feed my lambs;" and woe unto him who seeks not them, but theirs-not the sheep, but the fleece. He promises to give them pastors, or shepherds, "after his own heart,' to feed them with knowledge and understanding, not worldly knowledge, not understanding in the sciences-these are valuable in their proper place, but that is not in the gospel ministry. There, the word and ordinances, the promises and the precepts, the doctrines and the revelations of God, are ever to be maintained. Where this is the case, the sheep will have to confess, as David did: "He maketh me to lie down in green pastures; he leadeth me beside the still waters." He guides his sheep. This is an important branch of the Shepherd's duties. He guides them to the best pastures-that is, the pastures best suited to their requirements. He guides them in the wilderness so that they shall avoid destruction. Well would it be if, when we feel we have lost our way, we always sought the Shepherd's direction. His word is a guide book; his ordinances, promises, exhortations, and warnings, are as finger posts in the road; and, in addition to this, he has promised that his sheep when needful shall "hear his voice." Journeying on in our pilgrimage, we sometimes arrive at a point when we can scarcely distinguish the narrow way from a number of turnings that seem to lead to the same place; and if, through the darkness, we lose sight of the Shepherd whom we follow, and take a false road, no sooner have we turned into it than he promises, "Thou shalt hear a voice behind thee saying, This is the way; walk ye in it, when ye turn to the right hand or to the left." He guards the sheep. A shepherd's life is an anxious one, for his flock requires constant watching. The Shepherds of Bethlehem were watching their flocks by night when the angel appeared to announce the nativity of Christ. He that keepeth Israel neither slumbers nor sleeps. Night and day his watchful eye is on the flock, and not only on them, but on their ememies also. A lion and a bear attacked the flock of David, and there is a roaring lion going about seeking whom he may devour, upon whom the eye of the Shepherd is constantly fixed, and none know better than the adversary himself that he may not devour any of the Saviour's lambs. He promises to cause his sheep "to lic down safely." Now, it is well known that nothing will induce sheep to lie down while a dog is even in sight; the promise, therefore, implies perfect security from every foe and every danger. A poet has said,— There is no flock, however watched and tended, The flock of Christ, however, has no dead lambs in it, but each will be preserved in perfect safety till the day when they shall be finally separated from the goats and placed on the right hand of the Shepherd-Judge; then they shall hunger no more, neither thirst any more, neither shall the sun light upon them, nor any heat; but the Lamb that is in the midst of the throne shall feed them and lead them unto living fountains of waters, and God shall wipe away all tears from their eyes. G. W. SHEPHERD. ERRATA.-In December number (vol. xxxvi.), on page 272, line 15, for "perpetuity of the first husband," read, "perpetuity of the inheritance by the first husband;" and on page 273, line 16, for "the Church looks to her husband for satisfaction," read, "the law, outraged by the Church, looks to her husband for satisfaction." "IN WHOM WE HAVE REDEMPTION." THAT is in Christ-God's equal, God's blessings be needful to salvation, then What a wonderful person is Christ; The purpose of all meets in him, Then give all the glory to him, For he is all worthy of praise; OUTLINE OF A FUNERAL DISCOURSE, Preached on Lord's-day Morning, December 1st, 1867, at Regent Square, London, for the late Dr. Hamilton: BY DR. CANDLISH, OF EDINBURGH. PHIL. iii. 10, 11.-"That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." PAUL gloried in Christ's righteousness. He not only renounced his own as worthless, but had it been sufficient for his justification, would have counted it beneath his notice, compared with the glorious righteousness of Christ. I. The knowledge of Christ is in these words represented as twofold. Second. The knowledge of the fellowship of his sufferings. II. The fruit of this knowledge is also twofold. First-Conformity to his death. Second.-Attainment to the resurrection of the dead. First. The knowledge of Christ in the power of his resurrection. 1. Its legal power to justify both himself and all those whom he represented when he rose. 2. Its declarative power in reference to the sonship, both of Christ and his people. (Rom. i. 4.) 3. Its power to produce a change of nature, corresponding with so great a change of state. This it does (1) by procuring for us the gift of the Spirit. "Being by the right hand of God exalted, he has shed forth the Spirit" on all for whom he died and rose again. (2) The Spirit uses the "gospel of the resurrection" to draw souls to Christ; and (3) He makes a risen Christ the very element of the soul's spiritual life. Second. The knowledge of Christ in the fellowship of his sufferings. This is placed after, not before, the knowledge of the power of his resurrection; for we can have no congenial or intelligent sympathy with his sufferings but in the light which his risen life throws back upon them. The disciples in the garden failed for this reason. They were amazed" and " very heavy;" but after he rose from the dead they at once knew the fellowship of his sufferings as they never realized it before. To know the sufferings theoretically is one thing; to know the fellowship of them experimentally is another. 1. This includes an appropriation of his sufferings as the adequate atonement for our own sin; viewing first our sins as his, and then his sufferings as an all-sufficient expiation. 2. Fellowship by virtue of the mutual indwelling between Christ and the soul in the very feelings with which he endured his sufferings, making his views and feelings in regard to them in all points our own. III. The fruit of this knowledge. First.-Conformity to his death. This is the fruit to be realized in this life, which is introductory to and prepares for the second fruit-the attainment of the resurrection of the dead. Conformity to Christ's death implies 1. Conformity to the legal end of his death; accepting once and for all his death as our legal discharge from all condemnation, the payment of our debts, and the release of our ransomed souls. |