421
July 1927
T h e
K i n g ’ s
B u s i n e s s
When we examine the Scriptures from an unbiassed standpoint, one of their most remarkable features is their consistency throughout. There is increasing light and greater clearness as we go on; but the foundational ideas which first appear in the days of Adam and Abel;although further developed and built upon, continue throughout the Bible to the closing book of Revelation. This is the more striking when we consider that the various writers lived in different surroundings and in different ages during at least sixteen centuries. We may see this unity of the Bible .more clearly in contrast with the writings of philosophers elsewhere, or with the manner in which knowledge progresses in our own day. It is also quite within the recollection of anyone who follows the progress of science, that new discoveries necessitate a radical revision of our previous ideas. But we never find this amongst the writers of thé Bible at successive periods. No later writer contradicts an earlier one, or puts forward some new philosophy of life to super sede what his predecessors: had urritten. Even Christ Himself declared at the opening of His ministry : “Think not that I am come to destroy the law or the prophets : I am not come to destroy but to fulfil.” The explanation of this is, that the writers of the books of the Bible were men chosen of God ; and what they wrote was communicated to them by Him, which necessarily made it consistent. It is also clear that they were not eager propagandists with new views of their own to set forth. For several of the prophets were quite unwilling to deliver the mes sage which the Lord gave them to communicate. Some of the prophets realized that the message which they were given to deliver would be very unwelcome to those to 'whom they were to give it ; and others felt their own insufficiency and unfitness to receive and communi cate revelations from God. S a c r if ic e s W e r e T y p ic a l The most prominent theme of Scripture is pardon for sin and reconciliation to God through sacrifice. As the revelation of Scripture is unfolded, it becomes manifest that there is only One Sacrifice which has inherent or intrinsic efficacy ; and 'that is the Sacrifice which God Himself made, when He spared not His own Son but delivered Him up to be the propitiation for our sins by pouring out His soul unto death. This Sacrifice was offered once for all, and cannot be repeated. I t follows therefore that no sacrifices can have a true significance unless they are types or symbols of this unique Sacrifice. Any other view regarding sacrifice necessarily misrepreJ sents its meaning, by bringing in conflicting ideas. In the teaching of Scripture the view is nowhere found that sacrifice is intended “to propitiate an angry God.” The propitiation needed is for ourselves and for our sins ; it is not God Who needs to be propitiated. Therë are few, even amongst heathen nations, who have so entirely lost sight of primary truth as thus to misunderstand. For the most part, they regard tfie supreme.God as good in a distant way ; or at the least sufficiently beneficent not to do them harm. But their direct concern is with evil spirits, who bring sickness or calamity upon them ; and these spirits require to be propitiated, which is the purpose of the offerings they make. The Modernists should there fore be careful not to disparage the doctrine of Atonement
for evil, which adds to his uncertainty. It is thus essen tial that there should be a revelation from God; for it must be He Who Himself informs us, if we are to know. Any worship of God is quite as likely to be offensive as pleasing to Him, unless we know His wishes. To such questionings, we find an answer in the Bible and nowhere else. In a word, the Bible sets forth the concern of God for man and His interest in Man’s highest welfare. This desire of God to uplift man by cleansing him and delivering him from evil, is clear, transparent and consistent throughout the Scriptures. It may broadly be termed the Love of God. What the Scriptures tell us about ourselves is equally a revelation from God; for we find it unpleasant and dis tasteful. They place a mirror before us, to show what we really are in the sight of God; and what we see we do not like. The light from the Word of God penetrates to the thoughts and intents of the heart. We are shown to be incapable of overcoming evil by ourselves and helpless without help from on high. Surely this is proof that the Bible is o f Divine origin, because no human writings would so represent mankind. In contrast with this, we are assured by Modernists that we have everything to our credit ; we have already made most admirable pro gress. What is called sin, they tell us to be only a taint which comes down from our animal ancestors; and as we develop further, we will soon make the world a most agreeable place for everyone. This is the contrast be tween Divine revelation and the views with which it pleases men to flatter themselves. The root of the antipathy to Scripture doctrine and teaching, which stands in the way of the acceptance of the Bible as being the inspired Word of God, is the deeply ingrained disposition in human nature to set God aside and practically to leave Him out of account. “All thinkers have to reckon with this strange bent of the human mind to convince itself of the needlessness of God.” This arises from the evil heart of unbelief in the natural man. It thus accounts for the desire of so many to be left alone to carry out their own plans and to please themselves; and it may explain the popularity of the present-day teachings on evolutionary development, which, on the religious side, culminate in Modernism. We may well beware of a critical spirit towards the Scriptures, which would obscure our only beaconlight in a safe direc tion. T h e G e n e r a l T h e m e o f S c r ip t u r e The great theme of the Scriptures and the revelation which they convey to mankind is outlined at their com mencement. There appear to be thereafter three main lines along which this theme develops throughout the Bible, which may be thus indicated: (1) A way of recon ciliation to bring man back to God, by means of atone ment for his wilfulness and disobedience. (2) A personal Redeemer, Who shall retrieve the Fall of man by bearing his sin, and restore him to communion with God. (3) A kingdom of heaven to be established in righteousness, when God shall again dwell with His people; and they shall truly be His sons and His daughters. The great end in view is the restoration of man to his primary fellowship with his Maker, by bringing him back from his w rong. choice and his disobedience. There is thus a consistent plan throughout Scripture, which is harmoniously developed; and the outlook in the closing book of the Bible sets forth the final accomplishment of this purpose of God.
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