THEARTOFPROPHESYING

WILLIAMPERKINS(1558-1602)

TableofContents

PrefaceIntroductionChapter1-TheArtofProphecyChapter2-TheWordofGodChapter3-TheContentsofScriptureChapter4-TheInterpretationofScriptureChapter5-PrinciplesforExpoundingScriptureChapter6-RightlyHandlingtheWordofGodChapter7-UseandApplicationChapter8-VarietiesofApplicationChapter9-TheUseoftheMemoryChapter10-PreachingtheWordChapter11-PublicPrayerSummary

PREFACE

The pageswhich follow have beenwritten for faithfulministers ofthegospelandforallwhoareconcernedaboutandpursuetheknowledgeofholylearning.

Thepreparationofsermonsisaneverydaytaskinthechurch,butitis still a tremendous responsibility and by nomeans easy. In fact it isdoubtfulifthereisamoredifficultchallengeinthetheologicaldisciplinesthanthatofhomiletics.Itssubjectmatterisprophecy,whichisa'highergift' indeed (cf. 1 Cor. 12:31), whether we think about its dignity or itsusefulness.

Thedignityofthegiftofpreachingislikethatofaladyhelpedinto

and carried along in a chariot,while other gifts of speech and learningstandbylikemaidservants,consciousofhersuperiority.

Inkeepingwiththisdignity,preachinghasatwofoldvalue:(1)It isinstrumental in gathering the church and bringing together all of theelect;(2)ItdrivesawaythewolvesfromthefoldsoftheLord.Preachingisthe flexanima, theallurerof the soul,bywhichour self-willedmindsaresubduedandchangedfromanungodlyandpaganlife-styletoalifeofChristian faith and repentance. It is also theweaponwhichhas shakenthefoundationsofancientheresies,andalso,morerecentlycuttopiecesthesinewsoftheAntichrist.So,ifanyoneaskswhichspiritualgiftisthe'mostexcellent',undoubtedlytheprizemustbegiventoprophesying.

The better something is, the more it deserves to be carefullypresentedwithawidevarietyofrichandwisecounsel.Butthiseverydaytaskisfrequentlydescribedinascarcelyadequateandevenimpoverishedmanner by comparison with the attention other disciplines receive. Ihave, therefore, carefully studied the writings of the theologians,composedaseriesofrulesandprinciplesfromtheirteaching,andtriedtoexplaintheminawaythatwillbebothusefulandeasilyremembered.

Iamnowcommittingthesereflectionsonpreachingtoprint-tobeapprovediftheyhaveanyvalue,tobecriticisedandrejectediftheyhaveanyinadequacies.Ifyouarepersuadedofthisstyleofpreaching,walkonwithme; if youhave somedoubts, inquirewithme; if youbegin to seepointsatwhichyouhavewandered,comebackontotherightpathwithme; if yousee that Ihavestrayed, callmeback to the roadyouareon.Yourappreciationofmewillbecomedisapprovalsoonenoughifyoudonot like godly and moderate-minded men! But if anyone has pettycomplaintsaboutthesepages-fewastheyare-myconscienceisastrongenoughdefenceagainstallcriticism,becausemyonlyconcernhasbeentoservethechurchofGod.SoIcommityoutohim,andthislittlebookontheartofprophesyingtoyouaswellastohim.

WILLIAMPERKINS12December1592

INTRODUCTION

Thestudyofprophesyinginvolvesacommitmentofthemindtoacquiretheabilitytoexerciseprophecyrightly.Prophecy(orprophesying)isasolemnpublicutteranceby theprophet, related to theworshipofGodandthesalvationofourneighbours,as the followingpassagesindicate:'Buthewhoprophesiesspeaksedificationandexhortationandcomforttomen'(1Cor.14:3).'Butifallprophesy,andanunbelieveroranuninformedpersoncomesin,heisconvincedbyall,heisconvictedbyall'(1 Cor. 14:24). 'ForGod ismywitness,whom I servewithmyspiritinthegospelofHisSon'(Rom.1:9).

I.THEARTOFPROPHECY

There are two parts to prophecy: preaching the Word and publicprayer.Fortheprophet(that is, theministerof theWord)hasonlytwoduties.OneispreachingtheWord,andtheotherisprayingtoGodinthenameofthepeople:'Having...prophecy,letusprophesyinproportiontoourfaith'(Rom.12:6);'Restoretheman'swife,forheisaprophet,andhewillprayforyouandyoushalllive'(Gen.20:7).NoticethatinScripturetheword'prophecy'isusedofprayeraswellasofpreaching:'ThesonsofAsaph, of Heman, and of Jeduthun, who should prophesy with harps,stringedinstruments,andcymbals'(1Chron.25:1);'TheprophetsofBaalcalled on the name of Baal frommorning even till noon ... And whenmidday was past, they prophesied until the time of the offering of theeveningsacrifice...'(1Kings18:26,29).Thuseveryprophet's[askistospeakpartlyasthevoiceofGod(inpreaching),andpartlyasthevoiceofthepeople (inpraying): 'If you takeout theprecious fromthevile,YoushallbeasMymouth'(Jer.15:19);'AndEzrablessedtheLord,thegreatGod.Thenallthepeopleanswered,"Amen,Amen!"'(Neh.8:6).

Preaching theWord is prophesying in the name and on behalf ofChrist. Through preaching those who hear are called into the state ofgrace,andpreservedinit.Godhas'givenustheministryofreconciliation...Nowthen,weareambassadorsforChrist,asthoughGodwerepleading

throughus;we imploreyouonChrist'sbehalf,be reconciled toGod' (2Cor.5:18,20);'Godfromthebeginningchoseyouforsalvation,throughsanctificationbytheSpirit,andbeliefinthetruth,towhichHecalledyouby our gospel' (2 Thess. 2:13, 14); 'The gospel is the power of God tosalvation for everyone who believes' (Rom. 1:16); 'Where there is norevelation the people cast off restraint' (Prov. 29:18); 'How then shallthey call onHim inwhom they have not believed?Andhow shall theybelieve inHimofwhom theyhavenotheard?Andhowshall theyhearwithoutapreacher?'(Rom.10:14).

II.THEWORDOFGOD

TheWordofGodaloneistobepreached,initsperfectionandinnerconsistency.Scriptureistheexclusivesubjectofpreaching,theonlyfieldinwhichthepreacheristolabour.'TheyhaveMosesandtheprophets;letthem hear them' (Luke 16:29); 'The scribes and the Pharisees sit inMoses' seat [that is, they teach the doctrine of Moses, which theyconfess].Thereforewhatevertheytellyoutoobserve,thatobserveanddo'(Matt.23:2-3).

TheWordofGod isGod'swisdomrevealing fromheaven the truthwhichisaccordingtogodliness.'Butthewisdom,whichisfromaboveisfirstpure...'(James3:17);'Paul,abondservantofGod...accordingto...the acknowledgement of the truthwhich accordswith godliness' (Titus1:1). The exceptional qualities of the Word, both in its nature and itseffects,evokeouradmiration.

TheNatureofScripture

TheexcellencyofthenatureofScripturecanbedescribedintermsofitsperfection,orpurity,oritseternity.

Its perfection consists either in its sufficiency or its purity. ItssufficiencyissuchthatastheWordofGoditissocompletethatnothingmay be either added to it or taken from it which belongs to its properpurpose:'ThelawoftheLordisperfect,convertingthesoul'(Psa.19:7);'WhateverIcommandyou,becarefultoobserveit;youshallnotaddtoit,

nortakeawayfromit'(Deut.12:32);'ForItestifytoeveryonewhohearsthewordsof theprophecyof thisbook: If anyoneadds to these things,God will add to him the plagues that are written in this book; and ifanyonetakesawayfromthewordsofthebookofthisprophecy,GodshalltakeawayhispartfromtheBookofLife,fromtheholycity,andfromthethingswhicharewritteninthisbook'(Rev.22:18-19).

The purity of Scripture lies in the fact that it stands complete initself, without either deceit or error: 'The words of the Lord are purewords,Likesilvertriedinafurnaceofearth,Purifiedseventimes'(Psa.12:6).

The eternity of the Word is its quality of remaining inviolable. Itcannot pass away until everything it commands has been fullyaccomplished(Matt.5:18).

EffectsofScripture

The exceptional character of the influence of Scripture lies in twothings:

1.Itspowertopenetrateintothespiritofman:'ForthewordofGodis livingandpowerful,andsharper thanany two-edgedsword,piercingeventothedivisionofsoulandspirit,andofjointsandmarrow,andisadiscernerofthethoughtsandintentsoftheheart'(Heb.4:12).

2.Itsabilitytobindtheconscience,thatis,toconstrainitbeforeGodeithertoexcuseoraccuseusofsin:'ThereisoneLawgiver,whoisabletosaveandtodestroy'(James4:12);'TheLordisourjudge,TheLordisourLawgiver,TheLordisourKing;Hewillsaveus'(Isa.33:22).

TheWordofGodisintheHolyScriptures.TheScriptureistheWordofGodwritteninalanguageappropriateforthechurchbymenwhowereimmediatelycalledtobetheclerksorsecretariesof theHolySpirit: 'forprophecynevercameby thewillofman,butholymenofGodspokeasthey were moved by the Holy Spirit' (2 Pet. 1:21). We speak of it ascanonicalScripturebecauseitis,asitwere,acanon,thatisaruleorlineused by a master workman, by the aid of which the truth is first

discovered, and then examined: '. . . and asmany aswalk according tothisrule'(Gal.6:16).Consequentlythesupreme,finaldeterminationandjudgmentofallcontroversiesinthechurchoughttobemadebyit.

The sum and substance of the message of the Bible can besummarisedinanargument(orsyllogism)suchasthis:

MajorPremise:ThetrueMessiahshallbebothGodandman,fromtheseedofDavid.HeshallbebornofhisheavenlyFather'sbosom.Heshallsatisfythelaw.Heshallofferhimselfasasacrificeforthesinsofthefaithful. He shall conquer death by dying and rising again. He shallascendintoheaven.Induetimeheshallreturnforjudgment.

Minor Premise: Jesus of Nazareth, the son of Mary, meets all oftheserequirements.

Conclusion:ThereforeJesusisthetrueMessiah.

Inthissyllogismthemajorpremiseisthescopeorprincipalburdenofthewritingsofalltheprophets.Theminorpremiseiscontainedinthewritingsoftheevangelistsandapostles.

III.THECONTENTSOFSCRIPTURE

The Scriptures are divided into theOld andNew Testaments. TheOldTestament is the first part of Scripture.Writtenby theprophets inHebrew(withsomepartsinAramaic),itchieflyunfoldsthe'oldcovenant'ofworks('Mosesandtheprophets',Luke16:29).'AndbeginningatMosesand all the Prophets, He expounded to them in all the Scriptures thethingsconcerninghimself'(Luke24:27).Itisdividedintosixty-sixbookswhichareeitherhistorical,doctrinal,orpropheticinnature.

THEOLDTESTAMENT

HistoricalBooks

Thehistoricalbooksrecordstoriesofthingswhichtookplace,whichillustrate and confirm the doctrinewhich is expounded in other books:

'Now all these things happened to them as examples, and they werewritten for our admonition' (1 Cor. 10:11); 'For whatever things werewritten before were written for our learning' (Rom. 15:4). There arefifteenhistoricalbooks:

1.Genesis is a history of the creation, the fall, the first promise ofsalvation, and of the state of the church preserved and keptwithin thecontextofprivatefamilies.

2.Exodus is a history of the deliverance of the Israelites from theEgyptians. It describes the exodus, the giving of the law, and thetabernacle.

3.Leviticusrecordstheregulationsforceremonialworship.

4.Numbersisahistoryofthepeople'smilitaryactivityinthelandofCanaan.

5.Deuteronomy is a commentary which repeats and explains thelawsfoundinthepreviousbooks.

6.Joshuadescribes theentrance intoandpossessionof the landofCanaanunderJoshua.

7.Judgesprovidesahistoryofthecorruptandhopelessconditionofthe church and commonwealth of Israel from thedays of Joshuaup tothoseofEli.

8.RuthgivesanaccountofthemarriagesandposterityofRuth.

9.Iand II Samuel record events in the days of the priestsEli andSamuel,andduringthereignsofSaulandDavid.

10.IandIIKingsnarratewhathappenedinthedaysofthekingsofIsraelandJudah.

11.IandIIChroniclescontainamethodicalhistoryofthebeginning,increaseandruinofthepeopleofIsrael,andhelptotraceandexplainthelineageofChrist.

12.Ezracontainsahistoryofthereturnofthepeoplefromcaptivityin Babylon, and of the beginning of the restoration of the city ofJerusalem.

13. Nehemiah describes the restoring of the city which as yetremainedunfinished.

14.Esther is a history of the preservation of the Jewish church inPersiathroughtheactionofEsther.

15. Job is a history which traces the causes of his trials and hisvariousconflicts,withtheireventuallyhappyoutcome.

DoctrinalBooks

Thedogmaticordoctrinalbooksarethosewhichteachandprescribethe doctrines of our theology. There are four of them in the OldTestament.

1.Psalms contains sacred songs suitable for every condition of thechurchand its individualmembers, composed tobe sungwith grace intheheart(Col.3:16).

2.ProverbsservesasahandbookofChristianbehaviourandteachesusaboutpietytowardsGod,andjusticetowardsourneighbour.

3.Ecclesiastes reveals the emptiness of all humanpleasures to theextentthattheyareexperiencedapartfromthefearofGod.

4.TheSongofSongsisanallegoricaldescriptionoftherelationshipbetween Christ and the church in terms of the relationship between abridegroomandhisbride(orahusbandandwife).

PropheticBooks

Thepropheticbookscontainpredictions,eitherofGod's judgmentsonthesinsofthepeopleorofthedeliveranceofthechurchwhichwouldbe finally completed at the coming of Christ. These predictions of theprophets are interspersedwith calls to repentance. They almost always

point to the consolationwhichwould be found in Christ by thosewhorepent.

It was characteristic of the prophets to help the memory andunderstandingoftheirhearersbyrecordingsummariesofsermonswhichthey preached atmuch greater length: 'Moreover the Lord said tome,"Takea largescroll,andwriteonitwithaman'spen"'(Isa.8:1); 'Writethe vision andmake it plain on tablets, That hemay runwho reads it'(Hab.2:2).

Thepropheticbooksareusuallydescribedas'Major'or'Minor'.The'Major' prophets record in detail the things that are foretold; theseincludethepropheciesofIsaiah,Jeremiah,EzekielandDaniel.IncludedheretooareTheLamentationsofJeremiahwhichexpressthemiseryoftheJewsaboutthetimeofthedeathofJosiah.The'Minor'prophetsdealmorebrieflyorinlessdetailwiththingsthatareforetoldforthefuture,orat least with some of them. These are: Hosea, Joel, Amos, Obadiah,Jonah,Micah,Nahum,Habakkuk,Zephaniah,Haggai,Zechariah andMalachi.

Somuch,then,fortheOldTestament.

THENEWTESTAMENT

TheNewTestamentisthesecondpartofScripture.Itscontentswerewritten inGreekby theapostles,orat leastwereapprovedby them(cf.'builton the foundationof theapostlesandprophets',Eph.2:20).Theyplainly expound teaching on the new covenant. Peter approved theGospelofMark,atwhoseinstigationandappointmentitwaswrittenbyJohnMark,accordingtoearlychurchtradition.AndJohntheEvangelistalso approved the Gospel of Luke. The view reported by Eusebius thattwoplaces inPaul's letters (2Tim. 2:8 andRom. 2:16) suggest that hewastheauthorofthatGospelcarrieslittleweight.IntheseversesPaulisnotspeakingofthegospelasabook,butofhiswholeministry,sinceheadds, 'for which I suffer trouble as an evil doer, even to the point ofchains'(2Tim.2:9).

TheNewTestamentcontainshistoriesandletters.

Histories

1.The fourGospelsofMatthew,Mark,Luke andJohn contain thenarrative of the life, deeds and teaching which Christ showed to theworld,fromthetimeofhisconceptionuntilhisascensionintoheaven.Ofthesefourauthors,twowerehearersandeyewitnesses,sothattheywereabletogivegreaterassuranceofthetruthofthehistory.

The difference between the Gospels can be expressed as follows:Matthew gives a clear account of the doctrines which Christ delivered.Mark sets down the history briefly; although his Gospel is not anabridgement of Matthew's Gospel, as Jerome thought. He begins hisaccount in a quite different way, and proceeds in a different order,dealingwithsomethingsmoregenerallyandalsointerweavingsomenewmaterial. Luke aimed at providing an accurate history, and describesevents in a certain order. John is almost completely dedicated todisplayingthedeityofChristandthebenefitswhichwederivefromit.

Jerome distinguished the evangelists from one another by theirdifferentapproaches.HesaysMatthewis likeaman,becausehebeginswiththemanhoodofChrist;Marklikealion,becausehebeginswiththepreaching of John theBaptist,whichwas like the roaring of a lion.Hecompares Luke to an ox, because he begins with Zechariah the priestofferinghissacrifice.HecomparesJohntoaneagle,becausehesoarstotheheights,asitwere,andbeginswiththedeityofChrist.

2.TheActsoftheApostlesisanorderlyhistoryrecordingtheworkofPeter and Paul particularly, and illustrating the governing of the earlychurch(cf.2Tim.3:10).

3.Revelation is a prophetic history of the condition of the churchfromtheageinwhichJohntheapostleliveduntiltheendoftheworld.

Letters

As for the Letters, thirteen of them are from Paul and cover thefollowingthemes:

1. Romans: justification, sanctification, and the duties of theChristianlife.

2.ICorinthians:reformingabusesinthechurchatCorinth.

3. II Corinthians: Paul's defence of himself and of his apostleshipagainsthisopponents.

4.Galatians:justificationbyfaithwithouttheworksofthelaw.

5.Ephesians,6.Philippians,7.Colossians,8.IThessalonians,9.IIThessalonians:confirmthechurchesindoctrineandinthedutiesoftheChristianlife.

10. I Timothy, 11. II Timothy: prescribe the form of ordering thechurcharight.

12.Titus:orderingthechurchinCrete.

13.Philemon:thereceptionoftherunawayslaveOnesimus.

Hebrews dealswith the person and offices of Christ and describesthecharacterofthefaithwhichproducesfruitingoodworks.

Jamesexpoundsthegoodworkswhicharetoaccompanyfaith.

I and II Peter deal with sanctification and the works of newobedience.

IJohnexpoundsthesignsoffellowshipwithGod.

II John was written to 'the elect lady' about perseverance in thetruth.

IIIJohn, addressed toGaius, is about hospitality and constancy inthegood.

Judeemphasisesconstancyinthefaithagainsttheinfluenceoffalseprophets.

These,then,arethebookswhichbelongtothecanonicalScriptures.

THECANONOFSCRIPTURE

There is strong evidence to show that these books alone, and noothers,constitutetheWordofGod.Onekindofproofenablesustoknowthis,theothergivesexpressiontoit.Oftheformerkindthereisonlyone,namely the inward testimony of the Holy Spirit speaking in theScriptures, not only telling an individual within his heart but alsoeffectuallypersuadinghimthatthesebooksoftheScripturearetheWordofGod. 'MySpiritwho isuponyou,andMywordswhich Ihaveput inyourmouth,shallnotdepartfromyourmouth...fromthistimeandforevermore'(Isa.59:21).

Theway inwhichwearepersuaded isas follows.Theelect,havingtheSpirit ofGod, first of all discern the voiceofChrist speaking in theScriptures.Furthermore,theyapprovethevoicewhichtheydiscern;andwhat they approve they also believe. Finally, believing they are (as itwere) sealedwith thesealof theSpirit. 'Inwhomalso,havingbelieved,youweresealedwiththeHolySpiritofpromise'(Eph.1:13).

ThechurchcanbearwitnesstothecanonofScripture,butitcannotinwardly persuade us of its authority. If that were so the voice of thechurch would have greater force than the voice of God, and the wholestateofman'ssalvationwouldbedependentonmen.Whatcouldbemoremiserablethanthat?

More than one objection has been raised against this view by theRomanCatholicChurch:

Objection1:TheScriptureistheWordofGodbyitself,butit isnotcleartousthatthisissoexceptthroughthejudgmentofthechurch.

Answer. (i) This is an irrelevant contrast. For the first part of itshowsthemannerinwhichtheScriptureistheWordofGod(i.e.byitselfasbreathedoutbyGod);thelatterpartshowsnotthemannerhow,butthepersontowhomitistheWordofGod.

(ii)TheScripture itself testifies to itselfwith thekindof testimonywhichismorecertainthanallhumanoaths.ForwehavethevoiceoftheHolySpiritspeakingintheScriptures,whoalsoworksinourheartsafullpersuasionoftheirinspiration,whenweareengagedinhearing,readingand meditating on them. We do not believe something because thechurch says it is to be believed; rather we believe it because what thechurchsayshasfirstofallbeensaidbyScripture.

As a matter of fact the church cannot stand, or its existence beimagined,apartfromfaith;andfaithdoesnotexistapartfromtheWord.Italoneistheruleorobjectoffaith;notthejudgmentofmeremen,evenoftheholiestmen.

(iii) The person who doubts the Scriptures will also doubt thetestimonyofthechurch.

Objection 2: The church has a proper role to play in exercising itsjudgment in determining suchmatters. Thus the letter whichwas sentfromthespecialcouncilofapostlesandeldersinJerusalemwasphrasedintheseterms:'itseemedgoodtotheHolySpirit,andtous'(Acts15:28).

Answer:(i)ThesovereignorsupremejudgmentinmattersoffaithistheprerogativeoftheHolySpiritspeakingintheScriptures.Theministryof judgment (or a ministerial judgment) is given to the church onlybecauseshemustjudgeaccordingtotheScriptures.Becauseshedoesnotalwaysdothis,shesometimesfails.

(ii) The apostles were present at the council which was held atJerusalem.Theyweremenwhoseauthoritywastobebelievedinandofitself. But the church's ministry no longer possesses that immediateauthority.

ThustheproofofdeclarationortestimonywhichthechurchgivestoScripturedoesnotdemonstrateorpersuadeus that it isGod'sWord. Itonly testifies to it and in various ways approves the true canon.Nevertheless,thisproofismulti-faceted:

First,thereistheperpetualconsentofthechurchtotheScriptures.

This begins with believers in the Old Testament period: to them werecommitted 'the oracles of God' (Rom. 3:2). It continues in the NewTestamentandthechurch:

(a)FromChristandtheapostles,whocitedtestimoniesoutofthosebooks;

(b) From the Fathers: Origen, Melito of Sardis, Athanasius, Cyril,Cyprian,Rufinus,Hilary,Jerome,Epiphanius,Gregory,andsoon.

(c)FromtheCouncilsofNiceaandLaodicea.

Secondly,thereisthepartialconsentofthepaganthinkersandevenenemies of the faithwho say the very same thingswhich are taught inHolyScripture;mensuchasHomer,Plato,Josephus,Lactantius,Cicero,Virgil,Suetonius,TacitusandPlinycanbeincludedhere.

Thirdly, there is the antiquity of theWord. It contains a record ofhumanhistory since the beginning of theworld. By contrast the oldestsecularhistorieswerenotwrittenbeforethetimeofEzraandNehemiah,wholivedinthefifthcenturybeforeChrist.

Fourthly, the origin of Scripture is confirmed by the fulfilment ofsuchpropheciesasthecallingoftheGentiles,oftheAntichristandoftheapostasyoftheJews.

Fifthly, there is the substance of Scripture's teaching: the one trueGod,thetrueworshipofGod,andthetruththatGodistheSaviour.

Sixthly,theharmonyofallthedifferentpartsofScripture.

Seventhly, the remarkable way in which the Scriptures have beenpreservedthroughalltheperiodsofperilandtimesofgeneralrevoltthechurchhasexperienced.

Eighthly, the effect of Scripture: it converts people, and evenalthough it is completely contrary to their thinking anddesires, itwinsthemtoitself.

Nimbly, the simplicity of itswordswhich are full of themajesty ofGod.

Lastly, the holy authors did not avoid recording their owncorruption;yetMosescommendshimself,sayingthathewasthemeekestof all men. That he does both is a further argument for believing thatthesewriterswereledbytheHolySpirit.Christ,whoisdescribedintheGospels, clearly claims to be the Son of God, and one with God theFather.HedirectsallGod'sglory tohimself. If this claimhadnotbeenright and true, Christ would have felt the wrath of God as Adam andHeroddid,whentheysoughttomakethemselveslikeGod.Butwhat,infact,happenedwas thatGod revengedhisdeathuponHerodandupontheJews,anduponPilate,anduponthoseemperorswhopersecutedthechurch.

These, then,are the tokensof thedivineoriginofScripture. In thelightoftheseconsiderationsitisclearthattheBookofTobit,thePrayerof Manasseh, the Book of Judith, the Book of Baruch, the Epistle ofJeremiah, theadditions toDaniel, theThirdandFourthBooksofEzra,the additions to the Book of Esther, I and II Maccabees, the Book ofWisdom,andEcclesiasticus,arenottobereckonedpartofthecanonforthefollowingreasons:

1.Theywerenotwrittenbytheprophets.

2.TheywerenotwritteninHebrew.

3.IntheNewTestamentneitherChristnortheapostlesappealtothetestimonyofthesebooks.

4.TheyincludefalseteachingwhichiscontrarytotheScriptures.

IV.THEINTERPRETATIONOFSCRIPTURE

Thus farwe have discussed the object of preaching. There are twopartsto it: thepreparationof thesermon,andthepreachingof it.HereourLord'swordsare relevant: 'ThenHe said to them, "Therefore every

scribe,which is instructed concerning the kingdom of heaven, is like ahouseholder,whobringsoutofhistreasurethingsnewandold"'(Matt.13:52).

PREPARATION

In preparation there must be careful private study. Variousscriptures underline this: 'Till I come, give attention to reading, toexhortation, to doctrine' (1 Tim. 4:13); 'Of this salvation the prophetshave inquired and searched carefully,whoprophesiedof the grace thatwouldcometoyou'(1Pet. 1:10); 'In the firstyearofhisreignI,Daniel,understoodbythebooksthenumberoftheyears'(Dan.9:2).Concerningthestudyofdivinity,thefollowingadviceshouldbefollowed.

First,fixclearlyinyourmindandmemorythesumandsubstanceofbiblicaldoctrine,withitsdefinitions,divisionsandexplanations.

Secondly, read the Scriptures in the following order. Usinggrammatical, rhetorical and logical analysis, and the relevant ancillarystudies,readPaul'sLettertotheRomansfirstofall.Afterthat,theGospelofJohn.ThesearethekeystotheNewTestament.Thereafter,theotherbooksoftheNewTestamentwillbemoreeasilyunderstood.

Whenyouhavecompletedthis,studythedoctrinalbooksoftheOldTestament, especially the Psalms; then the prophetic books, especiallyIsaiah.Lastly, thehistoricalbooks,particularlyGenesis. It is very likelythattheapostlesandevangelistsreadIsaiahandthePsalmsagreatdeal,sincenootherbooksoftheOldTestamentareasfrequentlycitedintheNewTestamentas theseare(aboutsixtypassages frombothIsaiahandthePsalms).

Thirdly,we ought to get help from orthodoxChristianwriters, notonly from modern times but also from the ancient church. For Satanraisesoldheresiesfromthedeadinordertoretardtherestorationofthechurch which has begun in our own time. The Antitrinitarians havesimplypaintedanewcoatofvarnishontheviewsofAriusandSabellius.TheRadicalAnabaptistsrepeat thedoctrinesof theEssenes,Catharists,Enthusiasts, and Donatists. The Swenkfeldians revive the views of the

Eutychians, Enthusiasts and others. Menno follows the Ebionites, andRoman Catholicism resembles the Pharisees, Encratites, Tatians andPelagians. The Libertines repeat the views of the Gnostics andCarpocratians. Servetus has revived the heresies of Paul of Samosata,Arius, Eutyches, Marcion and Apollinarius. Lastly, schismatics whoseparatethemselvesfromevangelicalchurchesrevivetheopinions,factsand fashionsattributedbyCyprian toPupianusandof theAudiansandDonatists.

Wedonotneed to look foranynovelwayof rejectingandrefutingtheseheresies;theancientonesfoundintheCouncilsandtheFathersarewell-testedandstillreliable.

Fourthly,anythingyoucomeacrossinyourstudiesthatisimportantandworthnotingshouldberecordedintablesorcommonplacebooks,sothatyouhavebotholdandnewmaterialathand.

Fifthly, and most important of all, we must earnestly ask God inprayertoopenourblindeyestothemeaningoftheScriptures:'Openmyeyes, that I may see wondrous things from Your law' (Psa. 119:18); 'Icounsel you tobuy fromMegold refined in the fire ... andanoint youreyeswitheye-salve,thatyoumaysee'(Rev.3:18).

CommonplaceBooks

In connection with composing commonplace books, here is somepracticaladvice:

1. Make a list of the most common headings of every point ofdoctrine.

2.Divide theright-handpagesofyourbook intocolumns,orequalsectionslengthwise.Headeachofthesepageswithamajortopic,leavingthenextpageblank,sothatextraspacemaybeavailable.

3.Donotattempttorecordeverythingyoureadinabook,butonlythings which are memorable or unusual. Do not write out quotes, butonlytheprincipalpointswithappropriatereferences.Makeanoteinthe

bookitselftoo,sothatyouwillbeabletofindtheplacereferredtoinyourcommonplacebook.

4. Some things may be more difficult than others to catalogueaccurately. You should therefore add an alphabetical table to help yourelocatethemeasily.

5.Donotrely toomuchonyourbook.There isnopoint inwritingthingsdownunlesstheyarecarefullyhiddeninyourmemorytoo.

Preparationhas twoparts: the interpretationof themeaningof thepassage,andtheappropriatedivisionofitfororderlyexposition.

Interpretation

Interpretation is the opening up of the words and statements ofScriptureinordertobringoutitssingle,fullandnaturalsense.

By contrast with this approach, the Church of Rome believes thatpassages of Scripture have four senses: the literal, the allegorical, thetropologicalandtheanagogical.AnillustrationofthiscanbefoundinthewaythefigureofMelchizedekisunderstood.HeofferedbreadandwinetoAbraham(Gen.14:18).TheliteralsenseisthatthekingofSalem,withthe food that he brought, refreshed the soldiers ofAbraham,whoweretired after their travel. The allegorical sense is that the priest offers upChrist in themass. The tropological sense is thatwe are to give to thepoor. The anagogical sense is that Christwho is in heaven shall be thebreadoflifetothefaithful.

This pattern of the fourfoldmeaning of Scripturemust be rejectedanddestroyed.Scripturehasonlyonesense,theliteralone.Anallegoryisonly adifferentwayof expressing the samemeaning.The anagogyandtropologyarewaysofapplyingthesenseofthepassage.

TheprincipalinterpreterofScriptureistheHolySpirit.Theonewhomakesthelawisthebestandthehighestinterpreterof it.ThesupremeandabsolutemeansfortheinterpretationistheScriptureitself:'Sotheyreaddistinctlyfromthebook,intheLawofGod;andtheygavethesense,

andhelpedthemtounderstandthereading'(Neh.8:8).

Thereare,however,threesubordinatemeanstohelpustointerpreta passage of Scripture: the analogy of faith, the circumstances of theparticularpassage,andcomparisonwithotherpassages.

TheanalogyoffaithisasummaryoftheScriptures,drawnfromitswell-known and clear parts. There are two elements in it. The first isrelated to faith, which is handled in the Apostles' Creed. The secondconcernscharityorlove,whichisexpoundedintheTenCommandments.'Holdfastthepatternofsoundwordswhichyouhaveheardfromme,infaithandlovewhichareinChristJesus'(2Tim.1:13).

The circumstances of a passage can be clarified by the followingsimple questions: Who is speaking? To whom? On what occasion? Atwhat time? In what place? For what end? What goes before? Whatfollows?

A comparison of different passages involves comparing them witheachothersothattheirmeaningmaybeclearer.'ButSaul...confoundedtheJewswhodwelt inDamascus,proving [i.e. by comparingone thingwithanother]thatthisJesusistheChrist'(Acts9:22).

Comparingdifferentpassagesmayinvolvetwothings:

1.The first involvescomparingastatement inonecontextwith theotherplaceswhereitappearsinScripture.Forexample:'Maketheheartof thispeopledull,Andtheirearsheavy,Andshut theireyes;Lest theyseewiththeireyes,Andhearwiththeirears,Andunderstandwiththeirheart,Andreturnandbehealed'(Isa.6:10).ThisisrepeatedsixtimesintheNewTestament(Matt.13:14;Mark4:12;Luke8:10;John12:40;Acts28:27;Rom.11:8).

When texts are repeated like this theyoften contain alterations forvariousreasons.Examplesinclude:

(i)Exegetical:toclarifytheirexposition.Examplesinclude:

Psalm78:2citedinMatthew13:35

Psalm78:24citedinJohn6:31Isaiah28:16citedinRomans9:33Psalm110:1citedin1Corinthians15:25Psalm116:10citedin2Corinthians4:13Genesis13:15citedinGalatians3:16.

(ii) Diacritical, to distinguish, indicate or clarify places, times andpersons,asforexampleinthecitationofMicah5:2inMatthew2:6.

(iii) To limit the sense of a passage to the original intention andmeaningoftheHolySpirit.Exampleswillbefoundin:

Deuteronomy6:13inMatthew4:10Isaiah29:13inMatthew15:8Genesis2:24inMatthew19:5Isaiah59:20inRomans11:26.

(iv)Forapplication,sothatatypemightberelatedtoitsfulfilment,thegeneraltothespecial,andvice-versa.Examplesinclude:

Jonah1:17inMatthew12:40Isaiah61:1inLuke4:18Psalm22:18inJohn19:28Exodus12:46inJohn19:33Psalm69:25inActs1:20.

(v) For the sake of brevity, some thingsmaybe omitted.Omissionmay also occur because thewords are not appropriate to thematter inhand.OneexampleofthisistheuseofZechariah9:9inMatthew21:5.

2. The second kind of comparison involves comparing one contextwithanother.Againthesemaybeeithersimilarordifferent.Placesthatare similar agreewith one another in certain respects, perhaps in theirphraseologyandmannerofspeech,orintheirsense.

Placesthatagreewithrespecttophraseologyinclude:

Genesis28:12andJohn1:51Genesis3:15andRomans16:20

Genesis8:21andEphesians5:2.

Greek and Hebrew concordances prove very helpful for tracingexamplesofthiskind.

Placeswhichagreeinsensearethosewhichhavethesamemeaning.Underthisheadingweshouldespeciallynotethecomparisonofageneralprinciplewithaparticularillustrationofit.Forexample:

Proverbs28:13andPsalm32:3,42Samuel15:25and1Peter5:6.

So much for places that are similar. Places that are unlike oneanotherapparentlydonotagreewithoneanother,eitherinphraseologyormeaning.Forexample:

Romans3:28andJames2:241Kings9:28and2Chronicles8:18Acts7:14andGenesis46:27Acts7:16andGenesis48:22Zechariah11:13andMatthew27:9.

V.PRINCIPLESFOREXPOUNDINGSCRIPTURE

TheScriptures are to be interpreted according to thenature of thepassage which is being handled. These can be classified as eitheranalogicalandplain,orcrypticanddark.

Analogical places are those whose apparent meaning is clearlyconsistentwiththeanalogyoffaith.Herethisruleistobefollowed:Ifthenatural meaning of the words agrees with the circumstances of thepassage, then thenaturalmeaning is thepropermeaning.Forexample:'To Him all the prophets witness that, through His name, whoeverbelievesinHimwillreceiveremissionofsins'(Acts10:43).Themeaningof this text is quite clear, namely that Jesus Christ gives righteousnessand everlasting life to those who believe in him. We can accept thisinterpretation immediately because it agrees with the analogy of faith,

andwiththeScriptures.

Weought further to realise thateveryarticleanddoctrinewhich isrelatedtofaithandlifeandnecessaryforsalvationisclearlystatedintheScriptures.

Cryptic or hidden passages are those which are difficult andobscure.Forexpoundingthemthisruleandguideshouldbefollowed:Ifthe natural meaning of the words obviously disagrees with either theanalogyof faithor very clearparts of Scripture, thenanothermeaning,one which agrees with both similar and different places, with thecircumstancesandwordsof thepassage,andwiththenatureofwhat isbeingdiscussed,mustbetherightone.

An importantexampleof thisprincipleemerges inconnectionwithinterpretingthewords,'ThisisMybodywhichisbrokenforyou'(1Cor.11:24). Various interpretations have been given to this statementincluding:thatthebreadinthecommunionisactuallythebodyofChrist,becomingsobyconversion(theRomanCatholicview);orthatthebodyof Christ is in, under, or with the bread (the Lutheran view). But toexpound these words in either sense would be to disagree with afundamentalarticleof the faith:Christ 'ascended intoheaven',andalsowith the nature of the sacrament, as amemorial of the absent body ofChrist.Consequentlyanotherinterpretationmustbesought.

Adifferentinterpretationisthatinthiscontextthebreadisasignofthebody.Inthiscasethe figureofspeechknownasmetonymyisbeingemployed - the name of one thing is used for something else which isrelatedtoit.Thisisanappropriateexpositionforthefollowingreasons:

Firstofall,itagreeswiththeanalogyoffaithintwoways:

1.'Heascendedintoheaven';hewastakenuplocallyandvisiblyfromtheearth intoheaven.Consequentlyhisbody isnot tobe receivedwiththemouthatthecommunion,butbyfaithapprehendingitinheaven.

2.Hewas 'born of the virginMary'; Christ had a true and naturalbodywhichwaslong,broad,thick,andseatedandcircumscribedinone

particularplace.Ifthisisso,thebreadintheSuppercannotbehisactualbodybutmustbeonlyasignorpledgeofit.

Secondly, this interpretation is consistent with the circumstancesdescribedinthepassage(1Cor.11:23-26).

1.'Hetook...Hebrokeit.'ItishardlylikelythatChristsittingamonghis disciples took and broke his own bodywith his hands! Breadmustthereforebenomorethanasignandseal.

2. '. . . broken [or given] for you.' The bread cannot be said to begivenforus;thebodyofChristwas.Thereforethebreadisnotproperlythebody,butissosymbolicallyorasasign.

3.'Thecupisthenewcovenant,'notliterallybutbymetonymy.Sincethisisthecase,thereisnoreasonthenwhymetonymyisnotalsousedinthewords,'ThisisMybody.'

4.Christhimselfatethebread,buthedidnoteathimself!

5.'DothisinremembranceofMe.'ThesewordsassumethatChristisnotcorporeallypresenttothemouth,butspirituallypresenttothefaithoftheheart.

6.'TillHecomes.'ThesewordsassumethatChristisabsentastohisbody.

7.Christdidnotspeakaboutbeingundertheformofbread,orinthebread;hesaid,'This[thatis'thisbread']isMybody.'

Thirdly, this interpretation is consistent with the nature of asacrament, in which there must be an appropriate relationship andsimilaritybetweenthesignandthethingsignified.Butthatisimpossibleifthebreadisliterallythebody.

Fourthly, this interpretation is consistent with other biblical usage(e.g.Gen.17:10,11;1Cor.10:4;Rom.4:11;Exod.12:11;Acts22:16;John6:35;1Cor.10:16).

Fifthly,itagreeswiththelawsoflogic.Thingswhichareessentiallydifferent(likebreadandabody)cannotbeidentifiedinthiswayexceptbyafigureofspeech.

Sixthly, this interpretation fits in with everyday speech. In theancientworld, the fasces (thebundleof rodswhichwere carriedbeforeRoman magistrates) were used as a symbol for government itself; thesceptre for the kingdom; the gown for peace; the laurel garland fortriumph.TospeakofthebreadasthebodyofChristisasimilarfigureofspeech.

Anumberof important implications for interpreting theScripturesfollowfromthisruleofinterpretation.

Implications

1.Onoccasionitisappropriatetosupplywordswhicharelackinginthe textwhere this is consistentwith the analogy of faith andwith thecircumstancesandwordsofthecontext.

ExamplesofthiscanbefoundinExodus4:25,19:4;2Samuel21:16;Luke13:9;1Corinthians9:25.

2. If an alternative explanation of the text involves changing onenoun(orname)foranother,thisisanindicationthatafigureofspeechisbeing employed. Some general principles for guidance may be helpfulhere:

(i)Anthropomorphism is ametaphorical use of language, inwhichwhatisappropriateformanisusedindescribingGod.Thus,forexample,the 'soul' of God indicates his life or essence: 'Shall not my soul beavenged on such a nation as this?' (Jer. 5:29, Geneva Bible). 'Head'denotes his superiority: 'the head of Christ is God' (1 Cor. 11:3). God's'face' refers to his favour or his anger: 'You hid Your face, and I wastroubled'(Psa.30:7); 'The faceof theLord isagainst thosewhodoevil'(Psa. 34:16). References to his 'eyes' usually indicate his grace andprovidence:'TheeyesoftheLordareontherighteous'(Psa.34:15).The'apple of his eye' signifies something especially dear to him: 'he who

touchesyoutouchestheappleofHiseye'(Zech.2:8).Areferencetohisearsnormally indicateshishearingofourprayers. Inasimilarway,hisnostrils represent his indignation, his hands stand for his power andprotection,hisarmforhisstrengthandfortitude,hisrighthandforhissupreme authority, his finger for virtue, his foot for government andmight (e.g. in Psa. 110:1), his smelling for his accepting of something:'andtheLordsmelledasoothingaroma'(Gen.8:21).RepentanceisusedforthechangeinthingsandactionswhichGodexecutes.

(ii)Sacramentallanguage,ormoreproperlysacramentalmetonymy,involves the sign being used to denotewhat it signifies and vice-versa.Thus,forexample,thetreeoftheknowledgeofgoodandevilmeansthetree which is a sign of these. Similarly, circumcision is called both thecovenant and the signof the covenant (Gen. 17:10, 11).AbrahamcalledtheplaceonMountMoriahwherehewasabout tosacrifice IsaacwhenGodstoppedhim(andtheramhefoundcaughtinathicketwassacrificedinstead)'Jehovah-jireh'meaning'TheLordwillseeorprovide.'TheplacebecameasignthattheLordwoulddoso(Gen.22:14).ThestonewhichJacob had used as a pillow the night he dreamed of the ladder whichreachedupintoheaveniscalledBethel, 'God'shouse'(Gen.28:22).Thesignisidentifiedwithwhatitsignifies.Similarlythepaschallambisthepassingover(Exod. 12).Thealtar is called 'TheLord ismystandardorbanner' (Exod. 17:15). Jerusalem is named 'The Lord is there' (Ezek.48:35).Thepriest'makesatonement'(Lev.16).

IntheNewTestamentChristiscalledalamb: 'Behold!TheLambofGodwhotakesawaythesinoftheworld!'(John1:29).ThepaschallambiscalledChrist:'ForindeedChrist,ourPassover,wassacrificedforus'(1Cor.5:7).InthesameverseChristiansaresaidtobe'unleavened'.Christis called the propitiation (hilasterion) or the cover of the ark of thecovenant(Rom.3:25).Christiansaresaidtobe'onebread'(1Cor.10:17);andtheRockissaidtobeChrist(10:4).Inthesamewaybaptismisthewashingofthenewbirth(Titus3:5);thecupiscalled'thenewtestament',andthebreadissaidtobethebodyofChrist(1Cor. 11:24-25). Insuchcasesthesignissaidtobethethingsignified,butwiththeunderstandingthatsuchlanguageemploysafigureofspeechinwhichthesignstandsfortherealityitrepresents.

(iii) What is called the communication of the properties in Christ(when what is appropriate to his humanity is ascribed to his divinenature)isasynecdoche-thefigureofspeechinwhichthewholestandsfor the part, or vice-versa. Through the union of the divine and thehumannaturesintheonedivinepersonofChrist,whatstrictlyspeakingbelongs to only one of his two natures is spoken of the whole person.Examples include: 'to shepherd the churchofGodwhichHepurchasedwithHisownblood'(Acts20:28).'NoonehasascendedtoheavenbutHewhocamedownfromheaven,that is, theSonofManwhois inheaven'(John3:13).'Forhadtheyknown,theywouldnothavecrucifiedtheLordofglory'(1Cor.2:8). 'Jesussaidtothem,"Mostassuredly,Isaytoyou,beforeAbrahamwas,IAM"'(John8:58).'AndJesusincreasedinwisdomandstature,andinfavourwithGodandmen'(Luke2:52).

Thiscommunicationofpropertiesappliesonlyintheconcrete,notintheabstract.ByconcreteImeanthewholeperson,asGod,man,Christ;by abstract, either of the two natures considered as Godhead ormanhood.

(iv)Whensomething issaidofGod,which implieshis involvementinevil,itmustbeunderstoodasreferringtohisworkingpermission.ThisiscommonplaceintheOldTestament'AndityieldsmuchincreasetothekingsYouhavesetoverus,Becauseofoursins;Alsotheyhavedominionover our bodies and our cattle at their pleasure; And we are in greatdistress' (Neh. 9:37); 'The Lord has mingled a perverse spirit in hermidst;AndtheyhavecausedEgypttoerrinallherwork'(Isa.19:14).GodthushardenedtheheartofPharaoh(Exod.11:10).Again,'TheLordyourGod hardened his spirit and made his heart obstinate, that He mightdeliverhimintoyourhand,asitisthisday'(Deut.2:30).'ForitwasoftheLord to harden their hearts, that they should come against Israel inbattle,thatHemightutterlydestroythem,andthattheymightreceivenomercy,butthatHemightdestroythem'(Josh.11:20);'Neverthelesstheydid not heed the voice of their father, because the Lord desired to killthem'(1Sam.2:25).'ThedestructionofAhaziahcameofGod'(2Chron.22:7,GenevaBible). 'He turned their heart to hateHis people, to dealcraftilywithHisservants'(Psa.105:25).'Andiftheprophetisinducedtospeakanything,ItheLordhaveinducedthatprophet,andIwillstretch

outMyhandagainsthimanddestroyhimfromamongMypeopleIsrael'(Ezek.14:9).

ButtherearealsoexamplesofthisintheNewTestament:'Godgavethemover to adebasedmind' (Rom. 1:28). 'Godwill send them strongdelusion,thattheyshouldbelievethelie'(2Thess.2:11).

(v)Again,somethingsaredescribedasiftheywerealreadyfinished.Ifinfacttheyarenotyetfinished,suchstatementsindicatethattheyhavealreadybegunandareonthewaytoananticipatedfulfilment(e.g.Gen.5:32,11:26;1Kings6:2,37;Psa. 119:8). In thiswaywecanunderstandthekindsof statementsmade, forexample, inLuke1:6andPhilippians3:12,15.

(vi)Moral commandmentsor lawswhichmentiona specific sinbyname imply all sins of the same kind, including their causes andoccasions,aswellaswhatevertemptsustothem.Theyalsocommandtheoppositevirtues.ThisishowChristexpoundsmorallawsintheSermonon the Mount (seeMatt. 5:21-48). John illustrates the same principlewhenhewrites:'Whoeverhateshisbrotherisamurderer'(1John3:15).

(vii) Threats and promises should normally be understood asimplyingcertainconditions.Theiroutworkingdependsonwhetherornotfaith and repentance are present in response to them. That is trueparticularly of some verses (although chastisement and the cross areexceptions to this rule, e.g. Ezekiel 33:14, 15; Jonah 3:4; Revelation21:18).Fromwhatfollowsintheeventsthemselvesitbecomesclearthatthethreatorpromisewastobeunderstoodconditionally(e.g.Jer.18:9,10).SimilarexamplesincludeIsaiah38:1andGenesis20:3.Here,clearly,theoutworkingofGod'swill is involved,hence thedistinction thatwasdrawn by the scholastic theologians between the signifyingwill of Godandthewillofhisgoodpleasure.Byhiswillofgoodpleasure ismeantthatGodwillssomethingabsolutelyandsimplywithoutanyconditions,such as the creation and governing of the world, or the sending of hisSon.Byhissignifyingwillismeantthathewillssomethingswithaviewto some other thing, and as a condition of it. Because the conditionannexed indicates thepresence ofGod'swillwe are able to say that hedoessowill.

(viii) Superlative or exclusive speech used of one person of theGodheaddoesnotexcludetheotherpersons.Itdeniesonlycreaturesandfalse gods towhich the trueGod,whether in onepersonor inmore, isopposed. Thus Jesus calls the Father the only true God, but only toopposehimtoallfalsegods(John17:3).FurtherexamplescanbefoundinMark13:27,Romans16:27;1Timothy1:17.John10:29 isanobviousexample:'MyFather...isgreaterthanall'doesnotmeangreaterthantheother persons of the Trinity, but greater than all creatures. All theoutward works of the Trinity, and all divine attributes are to beunderstood inclusively; they apply without exception to any of thepersons.

(ix) When God is considered absolutely, or by himself, all threepersonsoftheTrinityaremeant.Whentheword'God'isusedalongwithanotherpersonoftheTrinity,itdenotestheFather(e.g.2Cor.13:13).

(x) A general wordmay have a particularmeaning and vice-versa.Thus 'all' may mean 'many', and 'many' may mean 'all' (as Augustinemade clear).We see this frequently inScripture (e.g.Gen. 33:11;Exod.9:6;Deut.28:64;1Kings 12:18;Jer.8:6,26:9;Matt. 4:23, 21:26;John14:13;1Cor.6:12;Phil.2:21).'Nothing'maymean'little'or'small'(John18:20;Acts 27:33). 'None' can be used for 'few' (Jer. 8:6; 1 Cor. 2:8).'Always'maymean 'often'or 'long' (Prov.13:10;Luke 18:1, 24:53;John18:29).'Eternal'maymean'alongtime'ifthatsuitsthecontextbest(e.g.Gen.17:8;Lev.25:46;Deut.15:17;1Chron.15:2;Isa.34:6;Dan.2:4;Jer.25:9). 'Everywhere'canmean'hereandthere'(Mark16:20;Acts17:30).Anegativeisoftenlimitedinitssignificancetooneparticularmatter(e.g.inPsa.7:4;John9:3). 'Not'maymean 'seldom', 'scarcely',or 'hardly' (1Kings15:5;Luke2:37).

3.Thegrammaticalandrhetoricalpropertiesofwordsindicatetheirdifferencenuancesofmeaning:

Ellipsis(whenoneormorewordsarelacking)indicatesbrevity,oritmaybeanexpressionofdeepemotion(Gen.3:22,11:4;Exod.22:20,23;1Chron.4:10;Psa.6:3;Acts5:39).

The exchange of the perfect tense, in which the past is used to

expresswhatwillhappeninthefutureindicatesthecertaintyofwhatwillhappen(Gen.20:3;Isa.9:6,21:9).

Pleonasm (repetition of a word or words), in the case of a simplerepetitionofthevocabulary,indicates:(i)Forceandemphasis;thewordssignifymorethantheirordinarymeaning(Psa.133:2;Luke6:46).(ii)Amultitude(Gen. 32:16;Joel 3:14). (iii)Distribution (Lev. 17:3; 1 Chron.26:13;2Chron.19:5).(iv)Diversityandvariety(Psa.12:2;Prov.20:10).

Adifferentformofpleonasmoccurswhenonenounisgovernedbyanother. In the singular this is very significant and argues certainty(Exod. 31:15; Mic. 2:4). In the plural it signifies excellency as, forexample,inSongofSongs;servantofservants(cf.alsoPsa.136:2;Eccles.1:2).

Pleonasm in the case of an adjective (sometimes also Of a noun)signifiesexaggerationor increase (Exod.34:6;Prov. 6:10; Isa. 6:3;Jer.7:4,22:29,24:3;Ezek. 21:28). In the caseof a verb it eithermakes thespeech more emphatic and significant, or else indicates and expressesvehemency, certainty, or speed (Gen. 2:7, 46:4; Exod. 13:17; 2 Sam.15:30;2Kings 5:11, 8:10;Psalms 50:21, 109:10; Prov. 27:23; Isa. 6:9,50:2,55:2,56:3;Jer.12:16,33:39).

Pleonasm in the case of a conjunction may indicate earnestness(Ezek.13:10).Aconjunctiondoubledincreasestheforceofthedenial(e.g.Exod.14:11;Matt.13:14).

Pleonasm in an entire sentence implies first, distribution (Ezek.46:21);secondly,emphasis(Exod.12:50;Psalms 124:1, 145:18); thirdly,therepetitionofasentenceindifferentwordsisforelucidation(2Kings20:3;Psa.6:9,10;Isa.3:9;John1:3).

Allfiguresofspeechareemphaticinfunction.Theyenlargethesenseofwhat is said.But inaddition togiving literaryandaestheticpleasurethey also serve tonourish faith, for examplewhenChrist is put for theChristian,orforthechurchofGod(Matt.25:35;Acts9:4).Thiscertainlybringscomforttothefaithfulsoul,andnourishesfaith.

Irony (whenwhat ismeant is theoppositeofwhat isactually said,sometimes in the context of mocking) often implies a rebuke for sin(Judg.10:14;1Kings18:27,22:15;Mark7:9;1Cor.4:8).

Figures of speechwhich involve the repetitionof awordor sound,are used for emphasis (Psa. 67:5, 6; Isa. 48:11; John 1:51). There is aremarkableexampleofthisinPsalm136whererepetitionisusedineverysingleverse.

A question may indicate various things: a strong affirmation (e.g.Gen. 4:7, 37:13; Josh. 1:9; 1Kings 20:27;Mark 12:24; John 4:35, 6:7,10:13); a denial (e.g.Gen. 18:4;Matt. 12:26;Rom. 3:3); forbidding (2Sam. 2:22; Psa. 79:10); the presence of emotions like admiration,compassion,complainingandfault-finding(Psalms8:10,22:1;Isa.1:21.Aconcessionindicatesadenialandrebuke(asin2Cor.12:16,17).

4. Apparent contradictions in Scripture can often be resolved byrealising that the passages deal with different things although thevocabulary may be the same, or they may be dealing with differentaspects,orperspectivesorevendifferenttime-frames.

Examples of this includePsalm 7:8 ('Judgeme ... according tomyrighteousness') and Isaiah 64:6 ('all our righteousnesses are like filthyrags'). The apparent contradiction between these two statements isresolvedwhenwe realise that they are dealingwith different concerns,therighteousnessofthecauseintheonecaseandthatoftheindividualintheother.Psalm7speaksoftheformer;Isaiah64ofthelatter.

Matthew10:9,10('Provideneithergold...norsandals,norstaffs')andMark6:8,9 ('takenothing ... exceptastaff ...but ...wearsandals')provideuswithanotherexample.HerethetextsseemtocontradictoneanotherunlesswerecognisethatMatthew'saccountspeaksofastaffasaburden to its bearers, while Mark is thinking of a staff's value insustainingandeasingthejourneyofatraveller-suchasJacobused(Gen.32:10).Again, theshoesthatMatthewmentionsarenewones,carefullypacked for travel.By contrast the sandals inMarkarenotnew,butarethekindthatwouldhavebeendailywornonthefeet.

Various conditions and caveats should be observed hcrc inharmonisingbiblicalpassages.

(i) The writers of Scripture sometimes speak of places and peoplefromthepastintermsofthecustomsofthetimeandplaceinwhichtheythemselveswrote.Anexampleof this is found inGenesis 12:8: 'AndhemovedItfromtheretothemountaineastofBethel'.TheplacewascalledBethel in the days of Moses; but in Abraham's time it was called Luz(Gen.28:19).Genesis13:1recordsthat 'AbrahamwentupfromEgypt...tothesouth'.Here'south'doesnotmean'southfromEgypt',butsouthofwhereMoseswaswhen hewrote. Again,we are told that Christ in hisSpirit preached to those in prison 1 Pet. 3:19). They are said to be inprisonwithrespecttothetimewhenPeterwrotehisletter,notthetimeinwhichNoahlived.Again,inthecontextofthepatriarchs,GodsaysinPsalm 105:15: 'Do not touch My anointed ones.' The experience ofAbraham,IsaacandJacobisherebeingdescribedintermsoftheritualofthe days in which David lived. The patriarchs did not receive externalanointing.

(ii)Allegories or passagesmarked by literary symbolism should beexpounded according to the scope or focus of the context. ThusChrysostom says on Matthew 8: 'Parables must not be expoundedaccordingtotheletter,lestmanyabsurditiesfollow.'Similarly,Augustinesays in connection with Psalm 8: 'In every allegory this rule is to beretained,thatthatbeconsideredaccordingtothepurposeofthepresentplace,whichistherespokenofunderasimilitude.'

(iii)ThesameplacesandpeopleinScripturemayhavetwodifferentnames.GideonwascalledbothJerubbaal(Judg.6:32)andJerubbesheth(2Sam. 11:21).Thenthesamenamemayappear indifferent forms.So,Salmon(Ruth4:21) iscalledSalmah[Solomon](2Chron. 2:11).On theotherhand,differentpeopleandplacesmayshare thesamename.Oneexampleof this is found in thegenealogywithwhichMatthew'sGospelbegins:'JosiahbegotJeconiahandhisbrothersaboutthetimetheywerecarried away to Babylon. And after they were brought to Babylon,JeconiahbegotShealtiel'(Matt.1:11,12).Thename'Jeconiah'concludesthe second of the three groups of fourteen intowhich the genealogy isdivided and also begins the third. If this is the same individual, there

mustbeonlythirteenpeopleineitherthesecondorthethirdgroup.Butif therewere twomencalledJeconiah,a fatherandson, theproblemisresolved.

SuccothisthenameofthreedifferentplacesinScripture.ThefirstisinEgypt(Exod.12:37);thesecondisinthelandofthetribeofGad(Josh.13:27);thethirdinthelandofthetribeofManasseh(1Kings7:46).

(iv)SometimesinScripture,becauseofthesinfullifestyleofarulerhisnameorthenumberofyearsduringwhichhereignedwickedlymaybe omitted. 'Saul reigned two years over Israel' (1 Sam. 13:1); that is,lawfully, or as Lyra says, de jure (according to law or equity); butotherwisehereignedlonger.WehaveafurtherexampleinMatthew1:8:'Joram begot Uzziah.' Here three kings are simply omitted because oftheirwickedness,namelyAhaziah,JoashandAmaziah.

(v)Timeperiodsmaybenotedincompleteorincompleteform.Theymayalsobe reckoned inclusively or exclusively.There is an exampleofthisin1Kings15:25and1Kings15:28.Nadab,whobegantoreigninthesecondyearofAsacanbesaidtoreigntwoyears,althoughBaashaissaidtohavesucceededhiminthethirdyearofAsa.Obviouslythefinal'year'ofaking'sreigndidnotlastforacompleteyear,sinceitwascutshortbyhisdeath.Onoccasion(ashere)thelast'year'mightscarcelylastamonthormore.Theremainderoftheyearwouldthencountasacomplete'year'ofthereignofanysuccessor.

WefindanotherapparentcontradictioninchronologyifwecompareMatthew 17:1 with Luke 9:28. But this is resolved if we recognise thatMatthewiscountingonlycompletedayswhileLukealsoincludesthepartdaysoneithersideof them.Thus,despiteappearances, there isnorealcontradictionbetweenMatthew's'sixdays'andLuke's'abouteightdays'.Sometimes a time period is numbered inclusively and sometimesexclusively. Theremay be various reasons for this, it may simply be apreference forusingaperfectnumber.Augustine saysonExodus, 'Inaperfectnumberoft-times that,which is eitherwantingorabounding, isnotcounted.'Thus, forexample: 'WhileIsraeldwelt inHeshbonand itsvillages,inAroeranditsvillages...forthreehundredyears'(Judg.11:26).These years from the departure of the Israelites out of Egypt, can be

calculatedasfollows:

Thewildernesswandering: 40yearsTheleadershipofJoshua: 17yearsOfOthniel: 40yearsOfEhudandShamgar: 80yearsOfBarak: 40yearsOfGideon: 40yearsOfAbimelech: 3yearsOfTola: 23yearsOfJair: 22years

Thetotalis305years(not300).Thereasontheextrafiveyearsarenot mentioned is simply because the round number is easier to workwith.

Again,aroundnumbermaybeusedsimplyforbrevity: 'SoallwhofellofBenjaminthatdayweretwenty-fivethousandmen'(Judg.20:46).Here(asaglanceatJudges20:35willindicate)ahundredBenjamitesarenotincluded.

(vi) A further consideration in interpreting the narratives of OldTestament history is the fact that when a king was hindered fromexercisinghisrolewithinthenationeitherbyforeignwaroroldage,orbecauseofsomedisease,hemightappointhissonkinginhisplacewhilehewasstillalive.Insuchco-regenciesthecalculationsofthelengthofthereignsof the fatherand son sometimes include theyearsof joint reign,butatothertimestakeaccountonlyoftheyearsoftheindividual'sreign.

Thishelpstoresolvethedifferencebetween2Kings1:17and2Kings3:1.IntheseventeenthyearofhisreignJehoshaphatdeterminedtohelpkingAhabagainsttheSyrians,andappointedhissonJoramtobeviceroy.In the eighteenth year of Jehoshaphat's reign (the second of his son's)JoramthesonofAhabreigned.AfterwardsinthefifthyearofJoramtheson of Ahab, Jehoshaphat, now languishing in old age, confirmed hiskingdom to Joram, who is then said to have reigned eight years: four

while his father was alive, and four by himself after the death of hisfather.

Another illustration will be found by comparing 2 Kings 15:30(whichimpliesthatJothamreignedfortwentyyears)with2Kings15:33(whichsuggests thathereigned foronlysixteenyears).Thedifficulty iseasily resolved. Jotham reigned for sixteen years on his own after thedeath of his father Uzziah; but in addition he reigned for four furtheryearsalongwithhis father(i.e. twentyyears in total)sincehegovernedthekingdomforhisfatherwhenthelatterhadleprosy.

(vii) In the ancientNear-East, the daywas artificially dividedbothinto12equalhours(commonlycalledplanetaryhours,cf.John11:9)andinto quadrants, each of whichwas denoted by the number of the hourwithwhich theperiodbegan.This enablesus toharmoniseMark 15:25which says that Jesuswas crucified at 'the third hour'with John 19:14which states that it was already 'about the sixth hour' when Pilatepresented Jesus to the Jews. These two numbers belong to differentframesofreference.Differentwaysofcountingthehoursofthedayareinview.HenceChristmaybesaidtohavebeencrucifiedatthethirdhour,althoughhehadnotyetbeentakentoGolgothaatthesixthhour.

(viii) A lesser number is included in a greater andmore completenumber. 'So the land had rest for forty years. ThenOthniel the son ofKenazdied'(Judg.3:11).Thisfigureincludestheyearsreckonedfromthedeath of Joshua to the death of Othniel, as well as the eight years ofbondage under the Syrians. 'The land had rest for eighty years' (Judg.3:30).HerefromthedeathofOthnielareincludedtheyearsofbothEhudandShamgar.ForEhudcouldnothavebeenjudgeforeightyyearswhichwould bemore than a lifespan. Similar instances occur in Judges 5:31;8:28;9:22;10:2,3and11:26wherethefortyyearsofthewanderingsinthedesertareincludedinthefigureofthreehundredyears.

(ix) Sonship can be either natural or legal. Natural sonship is bygeneration, while legal is by adoption, testified by education andupbringing, and by succession in the kingdom, and also, in the case oflevitatesonshipbythelawofredemption(seeDeut.25:5).

5.Whenthenaturalsenseofapassagecanbedeterminedwiththehelp of these principles, themeaningwhich ismost appropriate to thecontext should be assumed for any word which is open to a range ofmeaning.

Thus, for example, the Hebrew word for 'and', waw, can betranslatedinavarietyofways,accordingtothecontext-as:'but','since','indeed','thatis','forthatreason','so',andbymanysimilarterms.

Again,theHebrewwordbarakcanindicatesuchoppositeideasastobless and to curse (Job 1:5; 1 Kings 21:10 and 11:2, 9). And chalal inGenesis4:26doesnotmean'profane'(asitsometimesdoes)but'begin',fortworeasons.(i)Whenitmeanstoprofaneitshouldbejoinedwiththenoun which it governs; but here it is followed immediately by theinfinitive of the verb to call, qara. (ii) Moses did not count theprofanationoftheworshipofGodasoneofthereasonsfortheflood;butthatwouldcertainlyhavebeennotedifithadbeenprevalentamongthepeopleofGod.

6. InourEnglishBibles,marginal references sometimesmentionaGreek or Hebrew word indicating that there is some variation in theextantmanuscriptsofthepassage.Thecorrectreadingistheonewhich(i) agrees with the grammatical construction, and with other reliablemanuscripts.(ii)makessenseofthecontextandthrustofthepassageandagreeswiththeanalogyoffaith.

Imention this as a principle of interpretation, not because I thinkthatourcopiesoftheHebrewandGreektextwerecorruptedthroughthemalicious activity of the Jews, as Lindanus (followed by the RomanChurch)argues.Imentionitsimplysothatthevariousreadings-whichhaveariseneitherthrougha lackofskillornegligenceandoversightonthepartofthosewhomadecopiesofthetext-mightbescannedandthecorrectreadingdetermined.

Forexample, inmostcopiesof theHebrewtext,Psalm22:16readskaari,meaning'Asalionmyhandsandmyfeet.'But insomecopiesofthe Hebrew the reading is different: kaaru, 'They have digged (orpierced)myhandsandmyfeet.'Therulewehaveadoptedwouldindicate

that the latter reading is to be followed since it agrees with (i) thegrammaticalconstruction;(ii)thecircumstancesofthepsalm;(iii)someancientcopies,astheJewsthemselvesrecognise.

VI.RIGHTLYHANDLINGTHEWORDOFGOD

SofarwehavebeenconsideringtheinterpretationofScripture.Nowwecometoconsidertheright'cutting',or'dividing'ofit.Rightcuttingisthe way in which theWord is enabled to edify the people of God: 'BediligenttopresentyourselfapprovedtoGod,aworkerwhodoesnotneedto be ashamed, rightly dividing [or cutting] the word of truth' (2 Tim.2:15).

The idea of cutting here ismetaphorical language possibly derivedfromtheactivityoftheLevites,whowererequiredtocutthelimbsoftheanimalstheysacrificedwithgreatcare.ItisofthisskillthattheMessiahspeaks: 'The LordGod has givenMe the tongue of the learned, That Ishouldknowhow to speakaword in season tohimwho isweary' (Isa.50:4).

There are two elements in this: (i) resolution or partition, and (ii)application.

Resolution

Resolutionistheunfoldingofthepassageintoitsvariousdoctrines,like theuntwistingand looseningofaweaver'sweb.Apolloswashighlyskilledindoingthis:'forhevigorouslyrefutedtheJewspublicly,showingfromtheScripturesthatJesusistheChrist'(Acts18:28).

Sometimes the doctrine is explicitly stated in the passage. This isalready illustrated in New Testament references to the Old Testament:'WehavepreviouslychargedbothJewsandGreeksthattheyareallundersin.Asit iswritten:Thereisnonerighteous,no,notone;Thereisnonewho understands; There is none who seeks after God. They have allturnedaside;Theyhavetogetherbecomeunprofitable;Thereisnonewhodoesgood,no,notone'(Rom.3:9-11).AnotherexampleisfoundinActs

2:24-27.

On other occasions a doctrine not specifically stated is correctlydrawn from the text because, in one sense or another, it is implied inwhat is written. There are many illustrations of how this is done inScriptureitself.Forexample:

BIBLICALTEXT IMPLICATIONDRAWNFROMTHETEXT

John10:34:Jesusansweredthem,'Isitnotwritteninyourlaw,"Isaid,youaregods"'?

John10:35:IfHecalledthemgodstowhomthewordofGodcame(andtheScripturecannotbebroken):36:DoyousayofHimwhomtheFathersanctifiedandsentintotheworld,'Youareblaspheming',becauseIsaid,'IamtheSonofGod'?

1Corinthians9:9:ForitiswritteninthelawofMoses,'Youshallnotmuzzleanoxwhileittreadsoutthegrain.'IsitoxenGodisconcernedabout?

1Corinthians9:4:Dowehavenorighttoeatanddrink?

Galatians3:10:Forasmanyasareoftheworksofthelawareunderthecurse;foritiswritten,'Cursediseveryonewhodoesnotcontinueinallthingswhicharewritteninthebookofthelaw,todothem.'

Galatians3:9:SothenthosewhoareoffaithareblessedwithbelievingAbraham.

Galatians3:11:For'thejustshalllivebyfaith'.

Galatians3:11:ButthatnooneisjustifiedbythelawinthesightofGodisevident.

Hebrews8:8:Becausefindingfaultwiththem,Hesays:'Behold,thedaysarecoming,saystheLord,whenIwillmakeanewcovenantwiththehouseIsraelandwiththehouseofJudah'.

Hebrews8:13:InthatHesays,'Anewcovenant',Hehasmadethefirstobsolete.Nowwhatisbecomingobsoleteandgrowingoldisreadytovanishaway.

Inelucidatingdoctrineswemustbearinmindthatanexamplethatisethical,economic,political,ordinaryorextraordinaryhastheforceofageneral rule within its own sphere. The examples of the fathers arepatternsforus,asPaulindicates:'Nowallthesethings...werewrittenforouradmonition'(1Cor.10:11).It isaprinciple inlogicthatthegenusispresentinallthespecies,justasitisaruleinvisualperceptionthatthegeneralspeciesofthingsareperceivedbeforetheparticular.

Romans9:7:NoraretheyallchildrenbecausetheyaretheseedofAbraham;but,'InIsaacyourseedshallbecalled'.10:Andnotonlythis,butwhenRebeccaalsohadconceivedbyoneman,evenbyourfatherIsaac...

Romans9:8:Thatis,thosewhoarethechildrenoftheflesh,thesearenotthechildrenofGod;butthechildrenofthepromisearecountedastheseed.

Romans4:18:Abraham,contrarytohope,etc.21:BeingfullyconvincedthatwhatHehadpromisedHewasalsoabletoperform.

Romans4:23:Nowitwasnotwrittenforhissakealonethatitwasimputedtohim.24:Butalsoforus.Itshallbeimputedtous

22:Andtherefore'itwasaccountedtohimforrighteousness.'

whobelieveinHimwhoraisedupJesusourLordfromthedead.

Note, however, that doctrines ought to be deduced from passagesonlywhenitisproperandvalidtodoso.TheymustbederivedfromthegenuinemeaningoftheScripture.OtherwisewewillendupdrawinganydoctrinefromanyplaceintheBible.

AnexampleofsuchamistakeisthewayinwhichProverbs8:22hasbeenhandled. In thispassageWisdom, that isChrist, isspeakingabouthimself. According to the Septuagint (the Greek translation of the OldTestament) the passage reads: 'The Lord has created me.' From thistranslationtheAriansperverselyarguedthattheSonwascreated.ButtheHebrew text reads: 'The Lord has possessed me' (the Hebrew verb isqanah). The Fatherpossesses the Son, because he was begotten of theFatherfrometernity,andbecausetheFatherisintheSon,andtheSoninthe Father. And so when a son was born to Adam he said he hadpossessed a man from the Lord' (Gen. 4:1; again the Hebrew verb isqanah). The error here perhaps arose because of a scribal error(accidentalordeliberate)intheGreektext.

Inthesameway,AugustinecommentsonPsalm39:10,readingthetext: 'Iheldmypeacebecausethouhastmademe:Hemakesthesubtleapplication that it isamarvel thathe -whohadbeengivenamouth toenable him to speak - should hold his tongue. But the word 'me' is inneithertheHebrewnortheGreektext.Again,inhiscommentsonPsalm72:14hediscussesthequestionofmoney-lendingforinterestandprovesthatthisissinful.Butthereisnothingaboutthisinthetext!Itreads:'Hewillredeemtheirlifefromoppressionandviolence;AndpreciousshallbetheirbloodinHissight.'

It is also legitimate to develop analogies or allegories. These arearguments drawn from things that are like each other. Paul used themoften (e.g. 1 Cor. 9:9). But they are to be employed with the followingcaveats:

1.Theyshouldbeusedsparinglyandsoberly.

2. They must not be far-fetched, but appropriate to the matter inhand.

3.Theymustbementionedbriefly.

4.Theyshouldbeusedforpracticalinstructionnottoproveapointofdoctrine.

Any point of doctrine drawn from a text by proper interpretationshould be believed on its own authority. This is an adequate basis forbelieving it. 'Now a certain JewnamedApollos, born atAlexandria, aneloquentman andmighty in the Scriptures, came toEphesus ... for hevigorously refuted the Jews publicly, showing from the Scriptures thatJesusistheChrist'(Acts18:24,28).Itfollowsfromthisthat:

1.We shouldnot rest our faith onhuman testimonies, either fromthephilosophers,ortheFathers.AugustinecommentsonPsalm66thus:'IfIspeak,letnomanhear;ifChristspeak,woebetohimthatdoesnothear.'Againhesays,'Letusnothear,"thesethingsIsay,thesethingshesays": but let us hear, "These things the Lord says".' Yet with thisexception: 'Unless theyconvincetheconscienceof thehearer.' Itwas inthisway thatPaulappealed to the testimonyofArarus, 'For inHimweliveandmoveandhaveourbeing,asalsosomeofyourownpoetshavesaid;"ForwearealsoHisoffspring.Therefore,sincewearetheoffspringofGod. . ."'(Acts17:28,29).SimilarlyhecitesthesayingofMenander,'Donotbedeceived:"Evilcompanycorruptsgoodhabits"'(1Cor.15:33).Again,hequotesEpimenides:'Oneofthem,aprophetoftheirown,said,"Cretansarealwaysliars,evilbeasts,lazygluttons"'(Titus1:12).

But ifsuchsecularauthorsarequoted, itmustbesparingly.Infactthe biblical precedents actually omit the names of the authors in suchinstances.

2.OnlyafewtestimoniesofScriptureshouldbeusedfortheproofofthedoctrine;sometimesthereisneedofnone.

3.Theprophetswhoexpoundtheirteachinginthiswayarenottobecriticisedbyotherprophets(see1Cor.14:32,37).

VII.USEANDAPPLICATION

Application is the skill by which the doctrine which has beenproperlydrawnfromScriptureishandledinwayswhichareappropriateto the circumstances of the place and time and to the people in thecongregation.Thisisthebiblicalapproachtoexposition:"'IwillfeedMyflock, and I willmake them lie down," says the Lord God. "I will seekwhatwaslostandbringbackwhatwasdrivenaway,bindupthebrokenand strengthen what was sick"' (Ezek. 34:15, 16). 'And on some havecompassion,makingadistinction,butotherssavewithfear,pullingthemoutofthefire'(Jude22,23).

Thebasicprincipleinapplicationistoknowwhetherthepassageisastatementofthelaworofthegospel.ForwhentheWordispreached,thelawandthegospeloperatedifferently.Thelawexposesthediseaseofsin,andasaside-effectstimulatesandstirsitup.Butitprovidesnoremedyforit.Howeverthegospelnotonlyteachesuswhatistobedone,italsohasthepoweroftheHolySpiritjoinedtoit.Whenweareregeneratedbyhimwereceivethestrengthweneedbothtobelievethegospelandtodowhat it commands. The law is, therefore, first in the order of teaching;thencomesthegospel.

A statement of the law indicates the need for perfect inherentrighteousness, of eternal life given through theworksof the law,of thesinswhicharecontrarytothelawandofthecursethatisduethem.'Foras many as are of the works of the law are under the curse; for it iswritten, "Cursed is everyonewhodoesnot continue in all thingswhichare written in the book of the law, to do them." But that no-one isjustifiedbythelawinthesightofGodisevident,forthejustshalllivebyfaith' (Gal. 3:10). 'Brood of vipers! Who warned you to flee from thewrath to come ...And evennow the axe is laid to the root of the trees.Therefore every tree which does not bear good fruit is cut down andthrownintothefire'(Matt.3:7,10).Bycontrast,astatementofthegospelspeaks of Christ and his benefits, and of faith being fruitful in good

works.Forexample, 'ForGodso loved theworld thatHegaveHisonlybegottenSon, thatwhoeverbelieves inHimshouldnotperishbuthaveeverlastinglife'(John3:16).

For this reasonmany statementswhich seem to belong to the laware,inthelightofChrist,tobeunderstoodnotlegallybutasqualifiedbythe gospel. 'Blessed are those who hear the word of God and keep it!'(Luke11:28).'ForthiscommandmentwhichIcommandyoutodayisnottoomysteriousforyou,norisitfaroff...Butthewordisverynearyou,inyourmouthandinyourheart,thatyoumaydoit'(Deut.30:11,14).Thissame sentence which is legal in character in Moses, is evangelical incharacterinPaul(Rom.10:8).'Blessedaretheundefiledintheway,WhowalkinthelawoftheLord!BlessedarethosewhokeepHistestimonies,Who seekHimwith the whole heart!' (Psa. 119:1, 2). 'He who hasMycommandmentsandkeepsthem,itishewholovesMe,AndhewholovesMewill be loved byMyFather ... If anyone lovesMe, hewill keepMyword;andMyFatherwill lovehim,andWewillcometohimandmakeOurhomewithhim'(John14:21,23).'Noahwasajustman,perfectinhisgenerations,NoahwalkedwithGod'(Gen.6:9).'IamAlmightyGod;walkbeforeMeandbeblameless'(Gen.17:1).

Therearebasicallysevenwaysinwhichapplicationshouldbemade,inkeepingwithsevendifferentspiritualconditions.

CategoriesofHearers

1.Thosewhoareunbelieversandarebothignorantandunteachable.Thesemust firstof allbeprepared to receive thedoctrineof theWord.Jehoshaphat sent Levites throughout the cities of Judah to teach thepeople, and to draw them away from idolatry (2 Chron. 17:9). Thispreparation should be partly by discussing or reasoning with them, inorder to become aware of their attitude and disposition, and partly byreprovinganyobvioussin,sothattheirconsciencesmaybearousedandtouchedwithfearandtheymaybecometeachable(seeActs9:3-5;16:27-31;17:17;17:22-24).

When there is some hope that they have become teachable andprepared, themessageofGod'sWord is tobegiven to them,usually in

basictermsconcentratingongeneralpoints(as,forexample,PauldidatAthens,Acts17:30,31).Ifthereisnopositiveresponsetosuchteaching,then it shouldbeexplained inamoredetailedandcomprehensiveway.Butiftheyremainunteachableandthereisnorealhopeofwinningthem,theyshouldsimplybeleft(Prov.9:8;Matt.7:6;Acts19:9).

2. Thosewho are teachable, but ignorant.We should instruct suchpeoplebymeansofacatechism(cf.Luke1:4;Acts18:25,26).Acatechismisabriefexplanationof the foundational teachingof theChristian faithgiven in the form of questions and answers. This helps both theunderstanding and thememory. The content of a catechism, therefore,shouldbethefundamentalsoftheChristianfaith,asummaryofitsbasicprinciples(Heb.5:12).

A principle of the faith is a biblical truth which is directly andimmediately concernedbothwith the salvationofmenand thegloryofGod.If it isdeniedandrejectedtherearenogroundsforustohopeforsalvation.Therearesixsuchprinciples:repentance, faith,baptism(thatis the sacraments), the layingonofhands (that is a synecdoche for theministryoftheWord),theresurrection,andthelastjudgment(Heb.6:1-3).

Thedistinctiveformofacatechismisthewayithandlestheelementsor foundation points plainly by question and answer (Acts 8:37; 1 Pet.3:21).AsTertullianputit,'Thesoulisnotpurgedwithwashing,butwithanswering.'

Here it is important to recognise thedifferencebetween 'milk' and'strong meat'. These categories refer to the same truth; the differencebetween them lies in the manner and style of the teaching. 'Milk' is abrief,plainandgeneralexplanationoftheprinciplesofthefaith:thatwemust believe in one God, and in three persons, Father, Son and HolySpirit; thatwemust rely onlyupon the grace ofGod inChrist; thatweoughttobelieve intheforgivenessofsins;andwhenwearetaughtthatweoughttorepent,toabstainfromevilandtodogood.

'Strongmeat',ontheotherhand,isadetailed,full,illuminatingandclear handling of the doctrine of faith. It includes careful and lucid

expositionofbiblical teachingonsuch themesas: theconditionofmanbeforethefall,thefall,originalandactualsin,humanguilt,free-will;themysteries of the Trinity, the two natures of Christ, their union in oneperson,theofficeofChristasMediator,theimputationofrighteousness;faith,grace,andtheuseofthelaw.'Milk'mustbesetbeforebabes,thatisthosewho are immature orweak in knowledge; strongmeat should begiven to those who are more mature, that is to those who are betterinstructed(1Cor.3:1,2;Heb.5:13).

3. There are those who have knowledge, but have never beenhumbled.HereweneedtoseethefoundationofrepentancestirredupinwhatPaulcallsgodlysorrow(1Cor.7:8-10).Godlysorrowisgriefforsinsimplybecauseitissin.Tostirupthisaffection,theministryofthelawisnecessary.Thismaygivebirthtoarealsenseofcontritionintheheart,ortoterrorintheconscience.Althoughthisisnotwholesomeandprofitableon its own, it provides a necessary remedy for subduing sinfulstubbornness,andforpreparingthemindtobecometeachable.

In order to arouse this legal sorrow it is appropriate to use somechoice section of the law, whichmay reprove any obvious sin in thosewhohavenot yet beenhumbled. Sorrow for and repentance fromevenone sin is in substance sorrow for and repentanceof all sin (Psa. 32:5;Acts2:23,8:22).

Further,ifsomeonewhoisafflictedwiththecrossandwithoutwardtragedieshasonlyaworldlysorrow-thatisifhedoesnotmournforsinas sin, but only for the punishment of sin - he is not to be givenimmediate comfort. Such sorrow must first be transformed into godlysorrow.Thinkabout theanalogyofmedicalhealing.Ifaman's life is indangerbecauseoftheamountofbloodheislosingfromanose-bleed,hisphysiciansmayprescribethatbloodbeletoutofhisarm,orfromsomeothersuitableplace,inordertostaunchtheflowofbloodfromhisnose.Theirmotive,ofcourse,istosavesomeonewhoisindangerofdeath.

Then let the gospelbepreached in suchaway that theHolySpiriteffectuallyworkssalvation.Forinrenewingmensothattheymaybeginto will and to do what is pleasing to God, the Spirit really and trulyproducesinthemgodlysorrowandrepentancetosalvation.

To the hard-hearted the lawmust be stressed, and its curse statedclearlyalongwithitsthreats.Thedifficultyofobtainingdeliveranceuntilpeopleareprickedintheirheartshouldalsobetaught(Matt.3:7;19:16,17; 23:13, 33).Butwhen the beginning of genuine sorrow appears theyaretobecomfortedwiththegospel.

4. Thosewho have already been humbled.Here wemust carefullyconsiderwhetherthehumblingthathasalreadytakenplaceiscompleteandsoundoronlyjustbegunandstilllightorsuperficial.Itisimportantthatpeopledonotreceivecomfortsoonerthanisappropriate.Iftheydotheymay later becomehardened in the sameway ironwhich has beencastintothefurnacebecomesexceptionallyhardwhenitiscold.

Here are some guidelines for dealing with those who are partiallyhumbled.Expoundthelawtothemcarefullytemperedwiththegospel,sothatbeingterrifiedbytheirsinsandthejudgmentofGodtheymayatthesametimefindcomfortinthegospel(Gen.3:9-15;2Sam.12;Acts8:20-23).Nathan gives us an example here.Having been sent fromGod, herecalledDavid toanawarenessofhis true condition throughaparable,andthenpronouncedhimpardonedwhenhisrepentancewascertain.

In this way faith and repentance and the comforts of the gospelought to be taught and offered to those who have been fully humbled(Matt.9:13;Luke4:18;Acts2:37,38).

5.Thosewhoalreadybelieve.Wemustteachthem:

(i) The gospel: the biblical teaching on justification, sanctificationandperseverance.

(ii)The law: but as it applies to thosewho areno longerunder itscurse,sothattheymaybetaughthowtobearthefruitofanewobediencein keeping with their repentance (Rom. 8:1; 1 Tim. 1:9). Here Paul'steachinginRomansservesasamodel.

(iii)AlthoughsomeonewhoisrighteousandholyinthesightofGodshouldnotbethreatenedwiththecurseofthelaw,theoppositionofthelawtotheirremainingsinshouldstillbestressed.Asafathermayshow

hissonswhathewilldoaspunishmenttoinduceapropersenseoffearofdoingwrong,someditationonthecurseofthelawshouldbefrequentlyencouragedintruebelievers,todiscourageabusingthemercyofGodbysinfulliving,andtoincreasehumility.Oursanctificationispartialasyet.Inorderthattheremnantsofsinmaybedestroyedwemustalwaysbeginwithmeditationon the law, andwith a senseof our sin, in order tobebrought[orestinthegospel.

6.Thosewhohavefallenback.Somemayhavepartlydepartedfromthestateofgrace,eitherinfaithorinlifestyle.

Failure in faith is either in the knowledge of the doctrine of thegospelorinapprehendingChrist.

Failure in knowledge involves declining into error, whether in asecondaryorfundamentaldoctrine.

Inthissituation, thespecificdoctrinewhichcounteracts theirerrorshould be expounded and taught.We need to stress its importance tothem,alongwiththedoctrineofrepentance.Butwemustdothiswithabrotherlyaffection,asPaulsaysinGalatians6:1(cf.2Tim.2:25).

AfallfromapprehendingChristleadstodespair.Inordertorestoresuchweneedtodiagnosetheirconditionandthenprescribetheremedy.We must analyse either the cause of their temptation or of theircondition. The diagnosis of the cause can be done appropriately byprivateconfession(cf.James5:17).Buttopreventsuchconfessionbeingturned into an instrument of torture it must be governed by theseprinciples:

(i) It ought to be done freely and not under any compulsion.Salvationdoesnotdependonit.

(ii)Itmustnotbeaconfessionofallsins,butonlyofthosewhicheatattheconscienceandmayleadtoevengreaterspiritualdangeriftheyarenotdealtwith.

(iii)Suchconfessionshouldchieflybemadetopastors,butwiththe

understanding that it may be confidentially shared with other reliablemeninthechurch.

The diagnosis of a person's spiritual status involves investigatingwhethertheyareunderthelaworundergrace.Inordertoclarifythiswemust probe and question to discover from them whether they aredispleasedwith themselves,because theyhavedispleasedGod.Do theyhate sin as sin? That is the foundation of the repentancewhich bringssalvation.Then,secondlywemustaskwhethertheyhaveorfeelintheirheart a desire to be reconciledwithGod. This is the groundwork for alivingfaith.

Whenthediagnosisiscomplete,theremedymustbeprescribedandappliedfromthegospel.Itistwofold.Firstly,severalgospeltruthsmustbeexplainedandfrequentlyimpresseduponthem,including:

(i)Thattheirsinispardonable.

(ii)Thatthepromisesofgracearemadegenerallytoallwhobelieve.Theyarenotmadetospecificindividuals;theythereforeexcludeno-one.

(iii)Thatthewilltobelieveisitselffaith(Psa.145:19;Rev.21:6).

(iv) That sin does not abolish grace but rather (since God turnseverything to the good of those who are his) can lead to furtherillustrationsofit.

(v)ThatinthisfallenandsinfulworldallofGod'sworksaredonebymeanswhicharecontrarytohim!

Secondly, they must be encouraged, in the very bitterness of thetemptation, to stir up the faithwhichhas been lying idle - but coveredover as it were. They must reassure themselves that their sins areforgiven.Andtheymustbeencouragedtostrugglevigorously inprayer,eitheraloneorwithothers,againstcarnalsenseandhumanhope.Theymust be exhortedwith great earnestness in order to enable them todothesethings;eventhosewhoareunwillingmustsomehowbeconstrainedtodothem(seePsalms77:1,2;130:1,2;Rom.4:18).

So that such remediesmaydo theirwork, theministerial powerof'bindingandloosing'istobeusedintheformprescribedintheScriptures(2 Sam. 12:13; 2Cor. 5:20). If by any chancemelancholy troubles theindividual'smindthenaremedyforitmustbesoughtinprivate.

Failureinlife-styletakesplacewhenaChristiancommitsactualsin,asinthecaseofNoah'sdrunkenness,David'sadultery,Peter'sdenialandsimilarexamples.The strengthanddispositionof indwellinggracemaybe lost for a time in terms of both the sense and the experience of thepowerof it.The lawmustbeexpoundedalongwith thegospel to thosewhohavethusfallen.Everynewactofsinrequiresanewactoffaithandrepentance(Isa.1:4,16,18).

7.Churcheswithbothbelieversandunbelievers.This is the typicalsituationinourcongregations.Anydoctrinemaybeexpoundedtothem,eitherfromthelaworfromthegospel,solongasitsbiblicallimitationsand circumscriptions are observed (see John 7:37). This was what theprophets did in their sermons, when they announced judgment anddestruction on thewicked, andpromiseddeliverance in theMessiah tothosewhorepented.

Butwhatifsomeoneinthecongregationdespairs,whentherestarehardened?Whatshouldbedone?Theansweris:thosewhoarehardenedmust be made to hear the law circumscribed within the limits of thepersonsandthesinsinview.Buttheafflictedconsciencemustbehelpedtohearthevoiceofthegospelappliedespeciallytoit.

VIII.VARIETIESOFAPPLICATION

Applicationisoftwokinds,mentalandpractical.

MentalApplication

Mental application is concernedwith themind and involves eitherdoctrineorreproof(2Tim.3:16,17).When it involvesdoctrine,biblicalteaching is used to inform the mind to enable it to come to a rightjudgmentaboutwhatistobebelieved.Reproofisusingbiblicalteaching

inordertorecoverthemindfromerror.

WhenfalseteachingisrefutedduringtheexpositionofScripturethefollowingcautionsshouldbeobserved.

1.Makesure thatyouthoroughlyunderstandthe issue involved,or'thestateofthequestion'tobediscussed.

2.Reproveonlytheerrorswhichcurrentlytroublethechurch.Leaveothersaloneiftheyliedeadinpasthistory,oriftheyarenotrelevanttothe people, unless you know that spiritual danger may still arise fromthem.Thiswas the situationdescribed inRevelation chapter twowhenthechurchatPergamoswaswarnedtobewareoftheNicolaitanswhoseteachinghadalreadyinfluencedsomeofthem.

3.Iftheerrorisnotfoundationaltothegospel,therefutationshouldbe done not only in a truly Christian fashion (as should always be thecase)butalsoinafriendlymanner.Gentleandbrotherlydisagreementiscalledforhere.

PracticalApplication

Practical application has to do with life-style and behaviour andinvolvesinstructionandcorrection.

Instructionistheapplicationofdoctrinetoenableustolivewell inthe context of the family, the state and the church. Itinvolves bothencouragementandexhortation(Rom.15:4).

Correction is the application of doctrine in a way that transformslives marked by ungodliness and unrighteousness. This involvesadmonition. Such admonition must be done generally at first, withoutreferencetospecificcircumstances.Thisprincipleiswell-illustratedin2Samuel12whereNathanfirstmadeDavidawareofhissinbymeansofageneral parable. Paul appears to have adopted a similar approach (seeActs19:26,35,37).

Ifthiskindofreproofdoesnotbearfruit, itshouldbeexpressedinmoredetailedways (see1Tim.5:20).Butourexpressionsofhatred for

sinmustalwaysbeaccompaniedbyanobvious love for thepersonwhohassinned.Wheneverpossibletheministershouldincludehimselfinhisreproofs. In this way his preaching, teaching and counselling will beexpressed in amild andgentle spirit (cf.Dan. 4:16-19;1 Cor. 4:6;Gal.2:15).

ThesedifferentkindsofapplicationcanbeemployedwithrespecttoeverysentenceoftheScripture.ButitmaybevaluabletouseanexampledrawingonwhatMatthiasFlaciusIllyricus(1520-75),theLutheran,haswritten on Matthew 10:28 where Jesus urges the disciples not to fearthosewhocankillonlythebody,butrathertofearhimwhocandestroybothbodyandsoulinhell.

Itwouldbeeasytoelicitawidevarietyofdoctrinesfromthistext,inrelationtobothourconfessionoffaithandGod'sprovidence.

Doctrine

1. It is necessary for us to confess publicly the doctrine we knowwhenevertheneedarises.

2.Wemustmakethisconfessionevenifitmeansriskingthelossofourpossessionsandourlives.

3.Weshoulddespise thevalueofour livesbycomparisonwith thevalueweplaceonChristandhistruth.

4.Eternalpunishmentswhichwillbeexperiencedboth insoulandbody are prepared for thosewho are not afraid to deny Christ and histruth.

5.Godisintentandreadytoruleandguideus,toenableustomakeourconfessionaright.

6.TheprovidenceofGodisnotonlygeneral,butalsoparticular,andincludesthetiniestdetails,eventhehairsofourhead!

Reproof

1. It is amistake to think it is adequatemerely to embrace in theheart the faith and right views of religion. It is equally mistaken toimaginethatitiswithinhumanpowerinthemeantimetograntoraffirmanythingbeforemen,suchastheconditionoftheplace,timeandpersonsrequires,especiallywhenlifeseemstobeinimminentdangerofending.

2. Epicureans are in error when they deny divine providence,thinkingitbeneaththemajestyofGodtotakecareofhumanaffairs.

3.Stoicsareinerrorwhentheyimaginethatallthingsaregovernedbyfate(orbysomeirresistibleandviolentnecessity).

4.Thosewhodisplace thewiseordinationof thedivineprovidencewithchanceandfortunearealsomistaken.

5. Pelagians are in error in attributing more than is warranted toman'sstrength,asthoughitwereinmen'spowertoembracethefaithattheirownpleasureortocontinuesteadfastlyinitandfearlesslyconfessittotheend.

6. Others err when they depend more on outward things andunstablerichesthanonthepowerandgoodnessofGod.

Instruction

1.Youmust,tothefullextentofyourpower,strivetohaveatruefearofGodinview,becauseyouhavenowlearnedthattheoneGodistobefearedaboveallmen.

2.Youmustlearntodespisehumanthingstosuchanextentthatyoualways desire, having forsaken them, to leave this world and be withChristinheaven.

3.TheconsiderationofGod'sspecialprovidenceshouldteachyoutothink of the presence of God as all-seeing and all-knowing, to seek hishelp,andalsotobelievethatyouarehelpedinallthings,andfinallythatthere is no danger so terrible but he is able andwilling to deliver youfromit,whenitisfit.

Correction

1.ThesewordsofChristcorrectthenegligenceofthosewhodonotprayforsincerelove,sothatinflamedwithittheywouldnotrefusetolaydowntheirlifeforhisname.

2.Thereishere,too,acriticismofthenegligenceofthosewhodonotacknowledgeorseetheprovidenceofGodshowingitselfinallthings.

3. There is reproof here for thosewho do not giveGod thanks forpromising inhisprovidence togovernanddefendus ineverything thatconcernsus.

4.ThosewhoabuseGod'sgoodcreationarerebukedheresinceitisclear thatGod takes care of all things.Anypassage inScripture canbehandled in thisway.Note, however, thatwe shouldnot try to expoundevery doctrine on every occasion; but only those which can be appliedappropriately to the present experiences and condition of the church.Thesemustbecarefullychosen,andlimitedtoafew,lestthosewhohearGod's Word expounded are overwhelmed by the sheer number ofapplications.

IX.THEUSEOFTHEMEMORY

Because it is customary to preach directly from the heart (ormemory), something should be saidhere in connectionwith the use ofthememory.

Artificial memory aids, like those which depend on rememberingplaces and images can teach us how to commit sermons to memoryeasily,buttheycannotbeapproved,forseveralreasons:

1.Memoryaidswhichinvolvethestimulationofanimagetotriggerthememoryinvolveusinanunspiritualactivity.Suchamethodrequiresabsurd, unworthy and, actually,monstrous thoughts. That is especiallytrueof thosewhichheightenand inflamethemostcorruptaffectionsoftheflesh.

2. Artificial ways of remembering dull themind and thememory.Theyrequireathreefoldratherthanasinglememory:firstrememberingtheplaces,thentheimages,andthenthirdlywhatisactuallytobesaid.

It is more helpful if when preparing for preaching we carefullyimprint on ourmind -with the help of an axiomatical, syllogistical, ormethodicalwayof thinking - thevariousproofs andapplicationsof thedoctrines,theillustrationsoftheapplications,andtheorderinwhichweplan toexpound them.There isnoneed tobeoverlyanxiousabout theprecise words we will use. As Horace says, words 'will not unwillinglyfollowthematterthatispremeditated'.

Thepracticeofmemorisingasermonmanuscriptwordforwordhasmanydisadvantages.Forone thing, it involvesanenormousamountofwork. For another, if in our anxiety we lose the place then thecongregation is in difficulties and our ownmind ends up in a state ofconfusion. In addition, this practice hinders freedom of pronunciation,actionandtheSpirit-givenflowofspiritualaffections,becauseourmindsarealmostobsessedwithwhetherourmemory-whichwehaveburdenedwithsomuchinformation-isgoingtofailus.

X.PREACHINGTHEWORD

Wehavediscussed thepreparationof thesubstanceof thesermon.Nowwemustthinkabouttheactualpreachingitself.Heretwothingsareessential:(i)thehidingofhumanwisdom,and(ii)thedemonstrationormanifestationof theSpirit.Humanwisdommustbe concealed,both inthecontentofthesermonandinthelanguageweuse.ThepreachingoftheWordisthetestimonyofGodandtheprofessionoftheknowledgeofChrist,notofhumanskill.Furthermore,thehearersoughtnottoascribetheirfaithtothegiftsofmen,buttothepowerofGod'sWord(1Cor.2:1,2, 5). But this does notmean that pulpits will bemarked by a lack ofknowledgeandeducation.Theministermay,andinfactmust,privatelymakefreeuseof thegeneralartsandofphilosophyaswellasemployawide variety of readingwhile he is preparinghis sermon.But inpublicexposition these should be hidden from the congregation, notostentatiously paraded before them. As the Latin proverb says, Artis

etiamcelareartem-itisalsoapointofarttoconcealart.

The'demonstrationoftheSpirit'(1Cor.2:4)becomesarealitywhen,in preaching, theminister of theWord conducts himself in such awaythat everyone - even those who are ignorant of the gospel and areunbelievers - recognise that it is not so much the preacher who isspeaking,buttheSpiritofGodinhimandbyhim(Mic.3:8;1Cor.2:4;14:24,25;4:19,20).Thisiswhatmakeshisministrylivingandpowerful(Luke11:27).

Sucha'demonstration'willcometoexpressioneitherinspeechoringesture. The speechmust be spiritual and gracious. Spiritual speech isspeechwhichtheHolySpiritteaches(1Cor.2:13).It isbothsimpleandclear, tailored to the understanding of the hearers and appropriate forexpressingthemajestyoftheSpirit(Acts17:2,3;2Cor.4:2-4;Gal.3:1).Forthisreasonnoneofthespecialisedvocabularyofthearts,norGreekandLatinphrases,noroddturnsofphraseshouldbeusedinthesermon.Thesedistractthemindsofthoselistenerswhocannotseetheconnectionbetweenwhathasbeensaidandwhatfollows.Inaddition,unusualwordshinder rather than help people in their efforts to understand what isbeingsaid.Andtheyalsotendtodrawtheirmindsawayfromthesubjectinhandtootherthings.Inthisconnection,too,merestory-tellingaswellasvulgarorfoolishstatementsmustbeavoided.

Gracious speech expresses the grace of the heart (Luke 4:22;John7:46).Suchgraceiseitheroftheperson,oroftheministry.

The grace of the person is the holiness of the heart and of anunblameablelife.Whilethesedonotinthemselvesqualifyanyonetobeaminister, no-one can do the work of the ministry without them, forseveralreasons.

1. Because the doctrine of theWord is hard to understand and topractise.Consequentlytheministeroughttoexpresswhatheteachesbyhisexample,asakindofmodelortypeofhisownmessage(Phil.4:8;1Tim.4:12;1Pet.5:3).

2. A person is not godly, however much he may understand the

Scriptures,ifhedoesnotpossessaninwardsenseandexperienceoftheWordinhisheart(Gen.18:17-19;Psa.25:8,9;Amos3:7).

3.Godabhorsgodlyspeechwhichisnotjoinedwithagodlylife(Psa.50:16,17).AsGregoryofNazianzus(c.329-c.389)said,itisasstrangetoseesomeonewhoissupposedtoguideothersonthewaywanderingoutofthewayhimself,asitistoseeaphysicianwithsignsofdiseaseinhisownbody.

4.Itisoneofthesecretsofministrythattheministeroughttocoverhis infirmities, so that they are not obvious. Ordinary people do notdistinguishbetween theministryand theminister.Theyarenotable tosee the importanceof theministrywithout firstassessing thepersonoftheminister.HerodheardJohnBaptistwillingly,notbecausehewas agoodminister,butbecausehewasagoodman(Mark6:20).GregoryofNazianzus strikes the right note again when he says: 'He that teachessound doctrine, and lives wickedly, reaches with one hand what heknocks awaywith the other.' JohnChrysostom (347-407), commentingonMatthew20,says: 'Thedoctorofthechurchbyteachingwellandbylivingwellinstructsthepeoplehowtheyoughttolivewell;butbylivingillheinstructsGodhowtocondemnhim.'Andagain:'Itisaneasymatterto showwisdom inwords; teachme to livebyyour life, this is thebestteaching.'Wordsdonotmakeasgreatanimpressiononthesoulasworksdo!

5.Aministerwhoiswicked,eitheropenlyorsecretly,isnotworthyto standbefore the face of themostholy and almightyGod (Lev. 10:3;Isa. 6:6-8; Jer. 15:19). That is why the judgments of God remain forwickedministerstotrembleat(1Sam.2:17,25).

Holiness

Holiness involves the following elements as far as the preacher isconcerned:

1.Agoodconscience(Acts24:16;2Cor.1:12;1Tim. 1:19).Withoutthis,themouthofthepreacherwillbeclosed(Isa.56:10).

2.An inward sense of the doctrinewe are to preach.Wood that iscapable of burning is not set alight unless fire is put to it. Similarlyanyonewhowouldencouragegodlyaffectionsanddesiresinothersmustfirsthavegodlyaffectionshimself.Thus,whateverresponsesaparticularsermonrequiresshouldfirstbestirredupprivatelyinourownminds,sothatwecankindlethesameflameinourhearers.

3.ThefearofGod,sothat,filledwithareverentsenseofthemajestyofGod,wewillspeaksoberlyandwithmoderation.

4.A love for thepeople (1Thess. 2:7). To encourage this affection,theministermustpray seriously and fervently for thepeopleofGod (1Sam.12:23).

5. The minister must also be worthy of respect for his constancy,integrity, seriousness and truthfulness. He must know how to respectothers in private or in public, in keeping with the character of hiscongregation.

6.Hemust be temperate, inwardly restraining any strong feelings.Both his outward style of behaviour and his gestures ought to bemoderateandstraightforward.Inthiswayhewillbemarkedbydignityand authority. Consequently hemust be neither covetous, nor a heavydrinker,norlitigious,norapugnaciouscharacter,norgiventoburstsofanger.Thosewhoareyoungermenmustdevotethemselvestogodliness,andrejectthelustsofyouth(1Tim.4:7).

Grace

Thegraceoftheministerconsistsofthefollowingqualities:

1.Hemustbeabletoteach(1Tim.3:2).Pauldoesnotsimplymeanthatitishighlydesirableforthisgifttobepresent;itissoessentialthatitmay not be absent. This is the reason Gregory of Nazianzus refused abishopric. Theophylact comments on this passage that 'this duty ofteachingisaboveallothersessentialinthosewhoarebishops.'Indeed,inthe Councils of Nicea and Miletus, this was imposed instead ofpunishment,toholdthenameofaminister,butnotbeallowedtopreach

thegospel.

2.Authority,bywhichthepreacherspeaksastheambassadorofthegreatJehovah(Titus2:15;1Pet.4:11).

3.Zeal,sothat,inhislongingforGod'sgloryhewillseekthroughhisministry to fulfil and effect the decree of God's election of men andwomentosalvation(Job32:18,19;Col.1:28,29;2Tim.2:25).

PhysicalGestures

Gestureinvolvestheactionofeitherthevoiceorthebody.

The voice ought to be loud enough for all to hear (Isa. 58:1; John7:37;Acts2:14).Intheexpositionofthedoctrineinasermonweoughttobemoremoderate, but in the exhortationmore fervent and vehement.There should be a gravity about the gestures of the bodywhichwill intheir ownway grace themessenger ofGod. It is appropriate therefore,that the preacher keep the trunk of his body erect and still, while theotherpartslikethearm,thehand,thefaceandeyesmayexpressand(asitwere)speakthespiritualaffectionsofhisheart.

Scripture provides illustrations of the communicative power ofphysical actions. The lifting up of the eye and the hand signifiesconfidence(2Chron. 6:13, 14;Acts 7:55).The castingdownof the eyesindicatessorrowandheaviness(Luke18:13).Asforgestures,wecannotlay down further principles; but here the example of widely respectedgodlyministerswillserveasaguide.

XI.PUBLICPRAYER

Wehavebeenconsideringthepreachingof theWord.Now, finally,something should be said about leading in public prayer. This is thesecondaspectofprophesying.InittheministeristhevoiceofthepeopleincallinguponGod(1Sam.14:24;Luke11:1).

Inthisconnectionweshouldnotethefollowingpoints:

1.Thesubjectofpublicprayershouldbe, first, thedeficienciesandsins of the people, and then the graces of God and the blessings theystand inneedof (1 Tim. 2:1, 2). Tertullian says, 'We do all pray for allemperors, that theymayobtain a long life, a quiet reign, a safe family,courageous armies, a faithful council, loyal subjects, a peaceableworld,andwhatsoever things aredesired of aman andofCaesar.'Again, 'Wepray for emperors for their ministers and powers, for the state of thetime,forthequietnessoftheiraffairs,andforthedelayingoftheirdeath.'The Lord's Prayer covers these areas under six headings: God's glory,God's kingdom, and our obedience, the preservation of life, theforgivenessofsins,andthestrengtheningofthespirit.

2. The form of prayer should be as follows: One voice, that of theministeralone,shouldleadinprayer,thecongregationjoininginsilentlybut indicating their agreement at the end by saying, 'Amen' (Neh. 8:6;Acts 4:24; 1 Cor. 14:16). This was the practice in the early church, asJustin says: 'When the president has finished his prayers andthanksgivings, all the people present cry out with a favourableapprobation,saying,Amen.'

3. But the one voice which expresses the corporate prayers of thecongregationneedstobeunderstood(1Cor.14:15).Itshouldnotleadinprayerinajaggedandabruptfashion,butwithasteadyflowofpetitions,sothatemptyrepetitionsareavoided(Matt.6:7).

4.Thereare threeelements inpraying: (i)Carefully thinkingaboutthe appropriate content for prayer; (ii) Setting the themes in anappropriateorder;(iii)Expressingtheprayersothatitismadeinpublicinawaythatisedifyingforthecongregation.

TotheTriuneGodbetheglory!

SUMMARY

Preachinginvolves:

1.ReadingthetextclearlyfromthecanonicalScriptures.

2.Explainingthemeaningofit,onceithasbeenread,inthelightoftheScripturesthemselves.

3. Gathering a few profitable points of doctrine from the naturalsenseofthepassage.

4. If the preacher is suitably gifted, applying the doctrines thusexplainedtothelifeandpracticeofthecongregationinstraightforward,plainspeech.

Theheartofthematteristhis:

PreachoneChrist,byChrist,tothepraiseofChrist.

SoliDeoGloriaToGodalonebetheglory!

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