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THE KING’ S BUSINESS
o f the word “private.” This word is used over one hundred times in the New Tes tament and is translated by such expres sion as “his own”—-e.g., “his own sheep,” “his own home,” “ his own country,” “his' own business.” What is “private” is “one’s own” and what is “one’s own” is “private.” Only once (and.that in this passage) is it translated “private.” This fact (once translated, “private” ) is sufficient to arrest our attention, if not our suspicion. Why should it be translated “private” in this single instance ? Let us examine Peter’s own use o f the word “private.” 1 Peter 3:1: “ Your own husbands;” 2 Pefefi 2:16: “ His own ^transgression;” 2 :22: “ Return to his own vomit again;” 3 :3 : “Walking after their own lusts;” 3:16: “Wrest to their own destruction;” 3:17: “ Fall from your own steadfastness.” These quota tions certainly determine the meaning of the word “private.” No other construction than one’s own, belonging to one’s self, can be placed upon the word. What we are here taught, then, is the truth that the Scriptures (particularly the prophetic Scriptures) did not arise from the private interpretation o f the prophets. Their words were no mere human exposi tion, no endeavor on man’s part to present a solution o f the difficulties which beset men’s minds in this life. The prophets were moved by a Spirit beyond themselves, and spake things deeper than they them selves understood (cf. 1 Peter 1 :10, 11 ; Baalam, Numbers cc. 22-24; Caiaphas, John 11:49-52). I f prophecy was the product of the mind o f any individual man, then the man himself who uttered it would be the proper man to give the interpreta tion. “For what man knoweth the things o f a man, save the spirit o f man which is in him ? even so the things o f God knoweth no man, but the Spirit o f God. Now we have received, not the spirit o f the world, but the spirit which is o f God; that we might know the things that are freely given to us o f God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; com-
shall see Him face to face? What need of faith in the, gospel stbry when our faith shall be lost in sight? But until He comes we shall need both-Testaments. W e do well even yet, however, to take heed to this “ sure word of prophecy,’•*- for there are prophecies with regard to Christ’s second coming which are yet to be fulfilled. FIRST THINGS FIRST “Knowing this first.”'• In our approach to the W ord o f God this is the first thing to be, persuaded of, a truth o f primary importance, the first great fact to be admit ted before we begin the study o f the Bible —that it is indeed and in truth the very Word o f God; that it is not o f any mere human origin ; that “ holy men o f "God spake as they were moved by the Holy Ghost.” This faith in the Bible is fundamental to a true knowledge o f its contents. W e must believe this, first o f all. This is not call in g for any more faith in religion than in science: both must assume something on which to build. - W e are here told that “no prophecy of the scripture is o f any, private interpreta tion.” Two words, “private“ and “ inter pretation,” demand our attention. The scope o f the whole passage and context must be taken into consideration in the explanation o f these words. This verse is used by the Roman Catho lic church as the scriptural injunction pro hibiting the right o f private or individual interpretation o f the Scripture. Luther asserted the right of the individual Chris tian, illumined, of course, by the Holy Spirit, to pass judgment upon or interpret the W ord o f God for himself, without aid o f priest, pope or church. The Roman Catholic church maintained that the con sent o f the church must ’be secured with reference to any private expression bearing on the interpretation o f the Scriptures. The Roman Catholic, then, would say we, must have the consent o f the church ; the Protes tant, the enlightenment o f the Holy Spirit, in order to the proper understanding or, interpretation o f the Scriptures. Let us ascertain, first of all, the meaning
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