31. The Pauline Epistles
Besides the group of Epistles addressed to the Dispersion (1 and 2 Peter, and James), there is another group of General Epistles (1, 2, and 3 John and Jude); and yet another group of Pauline Epistles.
These groups, whatever may be their order in the ancient Greek manuscripts, always consist of the same Epistles, and are thus preserved distinct and separate from the others.
In some MSS, the Dispersion group follows the Acts; and is followed by the General group, concluding with the Pauline group.
In the Pauline group the order of the Epistles varies to this extent; the Epistles addressed to churches (in which we include Romans and Ephesians, though they are not specifically so addressed) are always found together, and in the order in which we have them in our Bibles to-day. No Greek MS. has ever yet been seen in which this order varies. But in some MSS. the other Pauline Epistles do vary; the Pastoral Epistles sometimes preceding and sometimes following the Epistle to the Hebrews. We believe that the proper place of Hebrews is last, both canonically and chronologically, thus closing up Judaism effectually and cutting it off completely.
Many have observed the importance of the epoch marked by the Destruction of the Temple in A.D. 70, and the wonderful effect it must have had on Judaism and Christianity. This epoch is marked in the New Testament by the Epistle to the Hebrews, written in A.D. 68.
In our work on *The Church Epistles* we have dealt only with their Canonical order; but their Chronological order is not without its own direct teaching.
The Holy Spirit of God has specially preserved and given them to us in their Canonical order, because that is the order in which we have to learn their truths, which are *experimental*, and are therefore more important for our spiritual life.
That Canonical order is as follows:--
A¹ ROMANS. *Doctrinal*. Dogmatic Instruction (in which Paul was alone in writing).
B CORINTHIANS. Reproof for *practical* failure as to Romans' teaching. (Paul, Sosthenes, and Timothy).
C GALATIANS. Correction for *doctrinal* failure as to Romans' teaching. (Paul and all the brethren).
A² EPHESIANS. *Doctrinal*. Dogmatic instruction. (Paul alone in writing).
B PHILIPPIANS. Reproof for *practical* failure as to Ephesians' teaching. (Paul and Timothy).
C COLOSSIANS. Correction for *doctrinal* failure as to Ephesians' teaching. (Paul and Timothy).
A THESSALONIANS. Praise and thanksgiving for a model church, manifesting the fruits of Paul's teaching in Acts xvii. 1-3, in holiness of life and missionary zeal (Paul, Silvanus, and Timothy).
6. CANONICAL AND CHRONOLOGICAL TEACHING
These are the *experimental* lessons of the Canonical order.¹
But the Chronological order is equally a fact, and it has its own special teaching for us, which is *Dispensational*.
These Epistles are not given to us in this order, because the Dispensational teaching is not so important or so essential to our salvation.
The experimental teaching, which is essential, is ensured to us by the *Canonical* order in which we receive them; but the Dispensational teaching of their *Chronological* order has to be sought out, by rightly dividing them according to the *times* when they were respectively written.
Both orders are divine; and they have their distinct and separate teaching.
This element of *time*, in interpretation, reminds us that Paul never saw any of John's writings! None of the churches to whom he addressed his Epistles had ever yet seen John's Gospel! That Gospel, therefore, cannot be necessary to the understanding of the Epistles, or to the formation of churches.
Not until some twenty years after Paul's death was John inspired to write. How real must have been his inspiration to give us those verbal conversations of the Lord with Nicodemus, the woman of Samaria and others at which John himself was not present, even though he was a disciple at the time.
All this shows us that we are not to read subsequent revelations into previous writings. The "not yet" of Heb. ii. 8. and the "cannot now" of John xvi. 12, must be allowed to have their full weight in the interpretation of the Scriptures of truth; and, especially in the Epistles of Paul, if we are to "understand the Scriptures."
The churches whom he addressed could not fail to rightly divide the words of truth which they received. They could not mix up the four Gospels with the Prison-Epistles. The Thessalonians could not confuse their teaching with what was written long after to the Ephesians, or to the Hebrews; and which they had never seen.
But we now have "All Scripture" and our responsibility is therefore greater
¹ See *The Church Epistles*, by the same author and publisher.
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III.-RIGHTLY DIVIDING DISPENSATIONAL TRUTH
If we do not rightly divide "all Scripture" according to the times, when, and as it was written, it will be impossible for us to be guided into "all truth."
Even where this dividing of the Word of truth according to its subject-matter is carried out, there has been failure to carry it out fully with reference to its dispensational or chronological teaching.
And as so very few thus fully observe this all-important precept, and fulfil this great requirement of the Divine Word, it is all the more necessary that we should make an attempt to do so, in some measure, here, and now.¹
The Chronological order is as follows, according to the generally received dates:-
1 Thess. A.D. 52 from Corinth.
2 Thess. ,, 53 ,, ,,
1 Cor. ,, 57 from Ephesus (spring).
2 Cor. ,, 57 ,, ,, (autumn).
Gal. ,, 57 from Corinth (winter).
Romans ,, 58 ,, ,,
Acts xxviii. 25, 26 (A.D. 62).
Ephesians A.D. 62
Colossians ,, 62 spring
Philippians ,, 62 autumn
1 Timothy ,, 67 from Corinth.
Titus ,, 67 ,, ,,
2 Timothy ,, 68 from Prison in Rome.
It is obvious that we must not read into the Acts or Paul's earlier Epistles that which was revealed to him later, while in prison in Rome.
Up to Acts xxviii. Peter's offer of the kingdom (Acts iii. 19-21, R.V.) was still open.
Stephen (A.D. 33) sees the Lord Jesus still standing (Acts vii. 55), for He had not yet "sat down" at the right hand of God (Heb. x. 12, A.D. 65).
Isaiah vi. had been twice quoted by Christ as not yet fulfilled, Matt. xiii. 15 (Mark iv. 12. Luke viii. 10) and John xii. 40.
¹ We must refer our readers here to two separate pamphlets on this subject, viz., The Pauline Epistles and The Good Deposit; or in Things to Come, April and May, 1867, and subsequent numbers.
6. CANONICAL AND CHRONOLOGICAL TEACHING
Not until Acts xxviii. 25, 26, was Paul commissioned to pronounce this threatened judicial blindness, for the third, and last time.
It is obvious that not until after Acts xxviii. could any declaration of the Mystery have been made. Until then nothing could be said which would be incompatible with the possible acceptance of Peter's offer.
However, we must refer the reader to our separate pamphlet on this subject; and to pages 165, 166, above, where we have spoken of the possibility of there being some further revelation in Phil. iii.
Enough has been said on this whole subject of rightly dividing the Dispensational truth and teaching to show the importance of obeying the precept in these various particulars.
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PART II.—THE WORDS
INTRODUCTORY
Having considered the study of the WORD as a whole, we now come to the study of the WORDS of which it is made up.
The Lord Jesus said, not only, "I have given them Thy WORD" (John xvii. 14); but, "I have given unto them the WORDS which Thou gavest me" (v. 8).
In the former of these two solemn statements λόγος (logos) is used; in the latter it is ῥῆμα (rhēma).
There is this difference between the two: λόγος (logos), generally speaking, is taken as meaning a word as made up of letters; and ῥῆμα (rhēma), a saying as made up of words.
It is worthy of note, that it is in this latter connection our Lord speaks of all that He uttered as being given to Him by the Father to speak: He spake nothing of, or from, Himself.
Seven times did He declare this great and solemn fact:¹ so that those who charge our Lord with ignorance of what He said, or with knowingly accommodating Himself to the traditional belief of the people, are charging this home upon God Himself; for the words of Christ were, He says, "not mine, but the Father's which sent me."
The "Higher" critics, therefore, who say that David did not write Psalm ex. really "make God a liar."
But this is not our point here, though it would be unwise to pass it by.
1. "My doctrine is not Mine, but His that sent Me" (John vii. 16).
2. "As My Father hath taught Me I speak these things" (John viii. 28).
3. "Why do ye not believe Me? He that is of God heareth God's words" (John viii. 47).
4. "The Father which sent me, He gave Me a commandment what I should say and what I should speak" (John xii. 49).
5. "The words that I speak unto you, I speak not of Myself" (John xiv. 10).
6. "The word which ye hear is not Mine, but the Father's, which sent Me" (John xiv. 21). And here -
7. "I have given unto them the words which Thou gavest Me" (John xvii. 8).
HOW TO ENJOY THE BIBLE
The "Word" as a whole, Christ speaks of in His last prayer to the Father as "THY WORDS"; and the matter, and the words of which it is made up, are the words given Him, by the Father, to speak.
Whether "sayings" or "words," a revelation, in writing, is impossible apart from words; hence the importance of studying, not merely the Word as a whole, but the actual words in which it is given to us.
When, of course, we speak of the "words" it must be borne in mind that we mean Hebrew and Greek words; for in these, the original languages, have the words been given to us.
We cannot hold the Spirit of God responsible for the way in which individual men have chosen to translate the original words in their respective languages.
It was truly said by Archbishop Whately that "the Bible consists of the Old Testament in Hebrew and the New Testament in Greek; and a translation of them is only an Interpretation according to the best judgment of the translator."
Each, doubtless, has done the best he could, and has brought to bear upon the work his highest powers.
But, unless he has been guided by principles such as those which we have laid down in the first part of this work, his best efforts will be of little avail for us; for he will have given us only his own judgment and his own views.
Those views are, very largely, traditional. He comes to the work of Bible study with his views already more or less fixed. These have been derived from what he has first, and already, received from a man like himself. He may perhaps be more widely read in what others before him have said, but still he is more or less tied and bound by traditional views.
It is surprising, when we really come to examine ourselves closely in this matter, how much of what we already believe has been "received by tradition from our fathers." How little has actually been derived from our own direct personal study of the Word of God itself. We believe what we have received from man; and we do our best to get it confirmed by the Bible. When we are unable to get the confirmation we are in search of, then we find what we call a "difficulty." But the difficulty is
THE WORDS: INTRODUCTORY not in the Word of God itself; it is in our own minds. The real difficulty is in giving up our own views because we fail to make the Bible conform to them. It does not, at first, occur to our minds that we may have to abandon some of our views if we would get rid of the difficulty.
Even where there is no difficulty, and our view is indeed in accord with the Word of God, we shall find it better to study the Word of truth afresh, and learn it again direct from the Scriptures.
This is what we must do if we would really profit by the Word so as to enjoy it. It is better for the truth to hold us, than for us to hold the truth. The two things are very different.
Hence the importance of our great subject, how to study the "WORDS which the Holy Ghost teacheth." (I Cor. ii. 13.)
As to the original words we must consider them further on. Though, in one sense, that consideration should logically come first, yet, as we are writing for English readers, we may well defer the Hebrew and Greek words to our section on "The Usage of Greek Words" (Canon III.), and "The Place of Various Readings" (Canon XII.), in which we shall put our English readers in possession of all that is essential for them to know.
Our concern now is with the words in the English versions: and our object is to see how far they accord with the words in the original, without a specific knowledge of that original. That is to say, how far an English reader may, by observing certain principles, which we propose to lay down, find out for himself the meaning of the original, and discover the mind of God, who is revealing Himself therein.
Our task is not easy, because often, while we are discussing one particular principle, the passage in question may require the application of several of these principles, or Canons, in order to our full and proper understanding of it.
We would therefore lay down our first great principle that the meaning of words is to be gathered from the scope of a passage, and not the interpretation of a passage from the words.
CANON I.
THE MEANING OF WORDS IS TO BE GATHERED FROM THE SCOPE OF THE PASSAGE: AND NOT THE SCOPE FROM THE WORDS.
1. "Private Interpretation."—A passage which furnishes a good illustration is 2 Pet. i. 20: "No prophecy of the Scripture is of any private interpretation."
These words, taken by themselves, would present no difficulty to a Roman Catholic, because they appear to agree with the tradition he has received. But they present a grave difficulty to a Protestant who has been taught, and who believes, that God's word is for all.
"Hear, O heavens, and
Give ear, O earth,
For Jehovah hath spoken."
This word from Isa. i. 2 sums up the ground of our belief; and this is why this text was printed by the Reformers on the title-page of the early editions of our English Bibles.
The question which here presents itself is: How is this apparent difficulty to be solved.
We are studying the "Words," and we desire to know what these two words "private," and "interpretation" mean.
Our first principle now comes in to help us: and it affirms that the meaning of these words must be gathered from the scope of the passage in which we find them. The application of our first Canon to this particular passage is intended only as an illustration of the way in which it may be used to elucidate other passages.
When we speak of the "Scope" we mean—what it is all about; the one subject which is being treated of, or written about. This will always furnish a key to the meaning of the words employed.
This is not quite the same as "The Importance of the Context," which forms the subject of our third Great Principle or Canon, because the Context has to do with