THE OLD TESTAMENT IN THE EPISTLES OF THE NEW.

HE moment we turn to these, the eye falls upon the words, "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he had promised afore by his prophets in the Holy Scriptures," (Rom. i. 1, 2). Here it is distinctly asserted that it was not man but God who had promised, and that He had promised by, or rather through (dia) the prophets; and the reference to the prophets, as Dr. Charles Hodge truly says, "includes all the Old Testament writers, whether prophets in the strict sense of the term or teachers or historians." The plenary and verbal inspiration of the Old Testament is thus firmly established at the very beginning of the epistles, for it was God who spoke through all the men employed to produce the Scriptures or writings which are called "holy." Observe, not the writers nor their thoughts, but their writings are holy, because the writings are inspired. »

We are not surprised, therefore, to find the same apostle declaring that the chief advantage and distinction of the Jews consisted in the fact "that unto them were committed the oracles of God," (Rom. iii. 2). To the ancients who knew that oracles were the spoken communications of the Deity, this statement would furnish the strongest possible proof of verbal inspiration. Nor is the evidence weakened when the apostle invests the Old Testament writings with the attributes of personality and divine authority. It is obvious that he considers his argument as ended, his testimony as conclusive, and his position as impregnable, when he can cite the intspired writings, and triumphantly exclaim, "What saith the Scripture?" (Rom. iv. 3). If he is defending the sovereignty of God, he falls back on the writing, "The Scripture saith unto Pharaoh," (Rom. ix. 17). It is true that it was God who spoke unto Pharaoh, but so much is the Scripture the very word of God that the apostle makes no distinction between the two. If it is salvation through faith in Christ he is presenting, it is enough for him to show that "the Scripture saith, Whosoever believeth on Him shall not be ashamed," (Rom. x. 11). If God's purpose toward Israel is under discussion, he reminds his readers, "Wot ye not what the Scripture saith of Elias?" (Rom. xi. 2). If he would illustrate the high value and indispensable importance of the Old Testament from first to last, in its bearing upon believers of the present dispensation, he says, "Whatsoever things were written aforetime were written f*or our learning, that we through patience and comfort of the Scriptures might have hope," (Rom. XV. 4).

No wonder that eighteen times in the epistle to the Romans there is an appeal to what is written in the Old Testament as final in its decision upon every point of doctrine and of duty presented " to all that be in Rome, beloved of God, called to be saints," (i. 7). Men are made righteous by faith, "as it is written, the just shall live by faith," (i. 17). The Jews were dishonoring their profession by their formality, " for the name of God is blasphemed among the Gentiles through you, as it is written," (ii. 24). God must be true, even if every man is proved to be a liar, " as it is written," (iii. 4). There is not a righteous man on earth, "as it is written," (iii. 10). Abraham was made the father of many nations, "as it is written," (iv. 17). His belief of God's word was counted unto him for righteousness, and "it was riot written for his sake alone, that it was imputed to him," (iv. 23). The sufferings of believers should not discourage them, "as it is written. For thy sake we are killed all the day long," (viii. 36). God has a right to do as He please, " as it is written, Jacob have I loved, but Esau have I hated," (ix. 13). The Jews as a body rejected Christ, "as it is written, Behold, I lay in Sion a stumbling-stone and rock of offense," (ix. 33). "Moses describeth the righteousness which is of the law," (x. 5) — literally, "Moses writes of that righteousness which is of the law;" and, by the way, the quotation is from the book of Leviticus, which, the higher critics say, was unknown until the time of Ezra, but which, Paul says, was written by Moses. The preachers whom God sends have beautiful feet, " as it is written," (x. 15). Israel for a time is set aside, " according as it is written," (xi. 1-8). But the Lord is coming back for their salvation, " as it is written," (xi. 26). Believers are not to avenge themselves, " for it is written," (xii. 19). All shall yet bow the knee to Christ, "for it is written," (xiv. 11). Even He pleased not Himself, " as it is written," (xv. 3). The Gentiles may well glorify God for his mercy, " as it is written," (xv.9). "And again He saith," (xv. 10). Whosaith? God. And where does He say it? In Deuteronomy. The apostle would not build upon another man's foundation, "as it is written," (xv. 21).

The quotations from the Old Testament in the epistles to the Co^rinthians are not quite so numerous, but they are quite sufficient to confirm the truth of the authenticity and genuineness, the divine authority, and the plenary verbal inspiration of every part of these ancient writings. The gospel confounds the boasted learning and philosophy of unbelievers, "for it is written, I will destroy the wisdom of the wise," (i. 19). "That, according as it is written, He that glorieth, let him glory in the Lord," (i. 31). The things of God are not open to the eye of the natural man, " as it is written," (ii. 9). " The wisdom of the world is foolishness with God: for it is written. He taketh the wise in their own craftiness," (iii. 19). "That ye might learn in us not to think above that which is written," (iv. 6); and oh! that the higher critics would learn this lesson. "For it is written in the law of Moses," (ix. 9); and the quotation that follows is from the book of Deuteronomy which the higher critics say, was unknown until the time of King Josiah, but which, Paul says, was written by Moses. " For our sakes, no doubt, this is written," (ix. 10). "Neither be ye idolaters, as were some of them, "as it is written," (x. 7). "Now all these things happened unto them for ensamples [or types]; and they are written for our admonition," (x. 11). "In the law it is written," (xiv. 21). "Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures," (xv. 3, 4). According to what Scriptures? The Old Testament Scriptures, and in, fulfillment of them, because they are from God. "And so it is written, The first man Adam was made a living soul; the last Adam is a life-giving spirit," (xv. 45), and when that last Adam shall return from heaven, " then shall be brought to pass the saying that is written, Death is swallowed up in victory," (xv. 54).

Passing by for the present similar allusions to the Old Testament in the second epistle to the Corinthians, which would show the apostle's belief in the inspiration of the words, and of words that may seem to us obscure and unimportant in the ancient writings, it is clear that in the epistle to the Galatians, he ascribes to the Old Testament Scripture properties that belong to God alone. "The Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham," (iii. 8). How could the Scripture foresee anything? How could the Scripture preach? The only possible answer is that Scripture contains the very words of God, and hence it is clothed with His divine perfections, even in human form. Hence too it is added, "the Scripture hath concluded [shut up] all under sin," (iii. 22), thus arming Scripture with the justice and power of the Almighty. But what is the proof that all are under sin, and exposed to its righteous penalty? " It is written, cursed is every one that continueth not in all things which are written in the book of the law to do them," (iii. 10). How is deliverance from the curse obtained? "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, cursed is every one that hangeth on a tree," (iii. 13).

It is well to notice that both of these last quotations are from the book of Deuteronomy, and that they could not be omitted without irreparable loss. Perhaps no two verses in the Bible have been more used by the Holy Ghost for the conviction and conversion of men. The former excludes from all hope upon the ground of any legal obedience or personal righteousness, because it is written, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." The latter points out the only way of escape: "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, cursed is every one that hangeth on a tree." No doubt millions have read or heard these two verses, and have been led by them to confess themselves undone sinners, and then to trust in Jesus Christ as an all-sufficient Saviour, who bore the curse in their stead. But if the book was not written until Josiah's time, the unspeakable blessing it has brought to souls is founded upon a falsehood. The higher critics tell us that the question of its inspiration is not affected by the time of its composition or by its human authorship; but since the writer asserts that the discourses found in the book were delivered in the plains of Moab, in the last month of the 40 years' wandering; since we constantly meet in it such expressions as "when the Lord thy God bringeth thee into the land," and "when ye be come into the land," and "whither thou goest in to possess it;" since it is claimed in almost every chapter that it was written by Moses, it is obvious that it is a base forgery, and unworthy of the least respect, if it was not composed until hundreds of years after the settlement of Israel in the land. What then shall be done with the testimony of our Lord Jesus Christ and His apostles, who again and again quote it as coming from God by the hand of Moses?

But notice a proof of Paul's belief in verbal inspiration, when he adds to the two quotations from Deuteronomy a quotation from Genesis: "Now to Abraham and his seed were the promises made. He [that is God] saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ," (iii. 16). Here the argument turns entirely upon the difference between the singular and plural numbers of the noun, and if the apostle was inspired by the Holy Spirit, it is equally certain that the smallest words, and inflections of words are also given by inspiration. "It is written, that Abraham had two sons; the one by a bond-maid, the other by a freewoman." This is a simple narrative in Genesis, but it contains a profound spiritual truth which is brought out nearly two thousand years later as we read, "which things are an allegory; for these are the two covenants." The apostle taught by the Spirit saw in the words of a family history a depth and meaning we could never have perceived, and he explains every difficulty, and meets every objection, with the bold challenge, "Nevertheless what saith the Scripture?" (iv. 22-30). This for him is evidently the same as God saying it, and it ought to be enough for every believer.

It would be tedious and unprofitable to traverse each epistle, merely to accumulate evidence that the Old Testament is inspired in all of its parts and in all of its words. Hence it will be better to rest the remainder of the argument upon a few leading passages, which will be accepted as clearly and fully teaching the doctrine of verbal inspiration, by every mind that is subject in any respect to the authority of God's word.

In the last epistle which Paul was directed by the Holy Spirit to write, he says to Timothy, "Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works," (2 Tim. iii. 14-17).

All Scripture is given by inspiration of God. Scripture means writing, and a writing is made up of words and the letters of the alphabet. The writing here includes at least the holy Scriptures of the Old Testament with which Timothy was familiar from early childhood, even if it does not refer to the New Testament; and as this writing is declared to be given by inspiration of God, it is strange that any Christian hesitates to receive the truth of verbal inspiration. If it be replied that it is difficult to understand how God could speak in all the different styles of human language found in the Bible, is it any easier to understand how God could be manifest in human form, encompassed with all human infirmities, save sin? In either case the appeal is not made to the understanding, but to faith; and he who believes that the divine and the human co-exist in the person of the incarnate Word, may readily believe that the divine and the human co-exist in the written word. But whether received or rejected, the declaration stands fast forever, that "all Scripture is given by inspiration of God," and there can be no evasion of its meaning.

Some have supposed that the tremendous force of this testimony is broken by the translation given in the Revised Version, "Every Scripture inspired of God is also profitable for teaching." But the question of verbal inspiration is not in the least affected by the proposed change, for the learned chairman of the Revision Committee in defending it says, "it enunciates the vital truth that every separate portion of the living book is inspired, and forms a living portion of a living organic whole." Gaussen says, "the purport of this declaration of St. Paul remains the same in both the constructions that may be put upon the words, whether we place, as our versions do the affirmative of the phrase on the word theopneustos (divinely inspired), and suppose the verb to be understood ('all scripture is divinely inspired'); or, making the verb to apply to the words that follow, we understand theopneustos only as a determinative adjective ('all Scripture divinely inspired of God is profitable'). This last construction would even give more force than the first to the apostle's declaration. For then, as his statement would necessarily relate to the whole Scripture of the 'holy writings,' of which he had been speaking, it would assume, as an admitted and incontestable principle, that the simple mention of the holy writings implies of itself that Scriptures 'inspired by God' are meant."

Still with all humility, and with profound respect for the able Revision Committee, some of whom are known to be firm believers in verbal inspiration, it is to be regretted that they have given us the new translation of this important passage. It makes the apostle utter the merest truism. Of course every Scripture inspired of God is also profitable, and it needed no inspired writer to tell us that. Who would think of saying, "every wholesome article of diet is good for food?" Yet that would be as sensible as the statement, "every Scripture inspired of God is also profitable." Moreover, the Revisers are inconsistent with themselves in presenting such a translation. We find precisely the same adjective joined with a noun in the singular in another text, which they render, "Let all the house of Israel therefore know," (Acts ii. 36). We find precisely the same omission of the verb, and the same form of construction, in another passage which they render, "All things are naked and laid open before the eyes of Him with whom we have to do," (Heb. iv. 13). Consistency would have required them to render it, "All things naked are also laid open."

Perhaps it is well to add that many competent scholars do not agree with the translation of the Revised Version. The American Bible Union renders it, "All Scripture is inspired by God, and is profitable for teaching, for reproof, for correction, for that discipline which is in righteousness." McKnight renders it, "The whole Scripture is divinely inspired, and is profitable for teaching, for confutation, for correction, for instruction in righteousness." Even the Unitarian Version by Dr. Noyes, Professor of Hebrew and other Oriental languages in Harvard University, published by the American Unitarian Association, renders it, "All Scripture is inspired by God, and is profitable for teaching, for reproof, for correction, for discipline in righteousness." Dr. Young, author of the Analytical Concordance of the Bible, renders it, "Every writing is Godbreathed, and profitable for teaching, for conviction, for setting aright, for instruction that is in righteousness." Rotherham renders it, "Every Scripture [is] God-breathed, and profitable unto instruction, unto correction, unto discipline, that [which is] in righteousness."

Dr. Fausset, in the Critical and Experimental Commentary says, "All Scripture [pasa grajphe] — 'every Scripture' that is, Scripture in its every part. However, 'all Scripture' is a justifiable translation, as the technical use of Scripture is so notorious as not to need the article. Graphe is never used of any writings except the sacred Scriptures. The position of the two Greek adjectives [theopneustos kai ophelimos] forbids taking the one as an epithet, the other as predicate, ' Every Scripture inspired of God is also profitable.' The adjectives are so closely connected that as one is a predicate, the other must be so too . . . . The inspiration gives God's sanction to all the words of Scripture," and "inspiration is predicated of the writings, 'All Scripture,' not the persons. The question is not how God has done it: it is as to the word not the men who wrote it. All the sacred writings are everywhere inspired, though not all alike matter of special revelation; even the words are divinely sanctioned, as Jesus used them, (for example, in the temptation, and John x. 34, 35), for deciding all questions of doctrine and practice. There are in Scripture degrees of revelation, but not of inspiration."

Many others might be quoted in favor of the old translation, having a weight of authority equal, no doubt, to that of the accomplished scholars who composed the Revision Committee; but this would be needless, since it is admitted that both translations are equally explicit in affirming the inspiration of all the writings, or of every writing, found in the holy Scriptures. These writings, made up of words and the words made up of the letters of the Hebrew and Greek alphabets, are declared to be inspired by an inspired apostle, and why should not this end the controversy? Surely it ought to satisfy the heart of every believer, and silence the objection of every doubter. There is no getting around the testimony; there is no escape from the conclusion to which it leads or forces every humble and honest mind, to accept the very words of the Bible in their original form as the words of God. "All Scripture is given by inspiration of God;" and ought not the evidence borne by such a witness to be considered as conclusive and final? "Yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged."

Turning now to the Epistle to the Hebrews we are met at the very outset with the definite testimony, " God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son," (i. 1, 2). Who spoke? God. How did He speak? In divers measures and in divers manners by, or rather in, the prophets, God clothing His words in the garments of the prophet's individuality. The prophets here plainly include all those through whom God revealed His purpose or will from Moses to Malachi, and the same God who not only thought, but spake, as distinctly affirmed by the Holy Ghost, in all the ancient prophets, hath in these last days spoken unto us in His Son. Well might Dr. Lindsay, in his commentary on the epistle to the Hebrews, say, "The inspiration of the sacred oracles is proved by the declaration of the apostle in the passage before us. The words of the prophets are God's words; the words of Christ are God's words, and the words of the men sent forth by Christ are God's words."

It is still God who speaks in the second Psalm when it is added, "Unto which of the angels said He at any time, Thou art my Son, this day have I begotten thee? And again [in 2 Sam. vii. 14] I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first begotten into the world, HE saith [in the 97th Psalm] And let all the angels of God worship him. And of the angels HE saith [in the 104th Psalm], who maketh his angels spirits, and his ministers a flame of fire. But unto the Son ['HE saith ' being plainly implied]. Thy throne, God, is forever and ever" — a quotation from the 45th Psalm. "But to which of the angels said HE at any time, sit on my right hand" — a quotation from the 110th Psalm. We find here seven distinct declarations in the first chapter of Hebrews, that it was God who spoke in the Old Testament Scriptures. A learned theological professor says in a recent book, "we have found that the results of the textual criticism are in conflict with verbal inspiration, but not with the symbolical doctrine of inspiration [whatever that is]. If it should be found that the results of the higher criticism are in conflict with other school doctrines of inspiration, it is important that these doctrines should be changed as soon as possible to accord with these results."

Would it not be a little more modest to say, it is important that the results of the higher criticism should be changed as soon as possible to accord with the plain testimony of God's word? Seven times in one short chapter, an inspired critic says it was God who spoke in the Old Testament writings. A so-called and self-named higher critic says God could not have spoken. Which of the two witnesses will it be wise for Christians to believe? No matter what textual criticism may show concerning the changes or corruptions of the original text, since the believer in verbal inspiration never affirms that the changes, of corruptions, or even the best translations are inspired, but only that when the true text is discovered, the words of that text according to the testimony of all the prophets, and of Jesus Christ, and of all the apostles, are the very words of God, The entire epistle to the Hebrews, which is little more than an inspired commentary upon the words of the Old Testament, assumes throughout the doctrine of verbal inspiration which the higher criticism rejects.

"Wherefore, as the Holy Ghost saith [in the 95th Psalm], To-day if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted ME [that is, God}, proved me, and saw my works forty years. Wherefore I, [that is, God is the speaker] was grieved with that generation; . . . and to whom sware He that they should not enter into his rest?" (iii. 7-18). So in the next chapter; "As HE said, [that is, God said] As I [that is, God] have sworn, if they shall enter into my rest . . . . For HE spake in a certain place of the seventh day on this wise . . . . Again, HE limiteth a certain day, saying in David," that is, God saying in David, (iv. 1-7). "As HE saith also in another place, Thou art a priest forever after the order of Melchizedek," (v. 6). "For when God made promise to Abraham, because he could sware by no greater, he sware by himself, saying," that is, God said it, (vi. 13). " For HE testifieth [that is, God testifieth]. Thou art a priest forever," (vii. 17). "For finding fault with them, HE saith, Behold, the days come, SAITH the Lord, when I will make a new covenant with the house of Israel . . . . In that HE saith, a new covenant, he hath made the first old," (viii. 8-13). "The Holy Ghost this signifying," (ix. 8). "Whereof the Holy Ghost also is a witness to us: for after that HE had said before," (x. 15). " For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord," (x. 30); and God says it in the book of Deuteronomy, which the higher criticism pronounces a forgery or fraud.

So thoroughly persuaded was the apostle by the Holy Ghost, that it was God who spake in the Old Testament prophets, he does not hesitate to rest a most important doctrine and prediction upon a little word, which we would certainly have overlooked. " Whose voice then shook the earth: but now he hath promised [in Hag. ii. 6], saying, Yet once more, I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which can not be shaken may remain. Wherefore, we receiving a kingdom which can not be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire," (xii. 26-29). Does not this suggest to us the importance of a careful and devout study of every word of the Bible, and not to be content with trying to catch the vague, indefinite spirit of a book, whose least expression may involve the most momentous consequences? There is a profound reverence manifested by the inspired writers themselves for the very letter of the Scriptures, which, however offensive to higher criticism and ridiculed as bibliolatry, we would do well to imitate.

But these writers did not always know the full significance of their testimony, and hence it is certain that their very words must have been divinely inspired. "Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into," (1 Pet. i. 10-12). Understanding but imperfectly their own predictions, they searched diligently into the meaning of things which they were taught by the Spirit of Christ within them, showing that while they were in full accord with the mind of God, still they were indebted for their communications to a wisdom far beyond the grasp of their own thoughts and the reach of their own attainments.

This also throws light upon another passage in the second epistle, which has perplexed many. "Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost," (2 Pet. i. 20, 21). The prophets did not of themselves interpret the revelations of God, for as no prophecy is of any private, literally, of one's own interpretation, it could not be the result of the prophets' conjectures as to the future, since they did not themselves perceive the full extent and vast sweep of their own supernatural predictions. "For prophecy was never sent after the will of man: but men had utterance from God, being moved by the Holy Spirit." Such is Alford's fine rendering, or as the Revised Version has it, " No prophecy ever came [Greek, was brought] by the will of man; but men spake from God, being moved by the Holy Ghost." But whatever translation may be adopted, if the text does not teach the doctrine of verbal inspiration, it can not be taught in human language. The prophets, including all who revealed the divine purposes, were not under the control of their own will, but they spake, not thought, but spake as they were moved by the Holy Ghost, or they had utterance from God. The higher critics may urge a thousand objections to the doctrine of verbal inspiration, but they dwindle into insignificance before this explicit and unimpeachable testimony of the apostle Peter. Moreover, it will be found that men practically must believe in verbal inspiration, or they will not believe in any inspiration at all; for it is a glaring contradiction in terms to say that the scriptures or writings are inspired, while the words that make up these writings are uninspired.

But surely it is needless to continue the argument for the verbal inspiration of the Old Testament. More than two hundred texts have been cited, which distinctly affirm this truth, and these do not by any means exhaust all that might have been quoted in its defence. No intelligent reader of the ancient scriptures can fail to see that the writers claim on every page to be the mouth-piece of God, uttering words which He commanded them to speak; and this claim is fully sustained in the Gospels, Acts of the Apostles and Epistles of the New Testament. Nothing more can be done for those who remain unconvinced by such testimony. If they hear not Moses and the prophets, followed and corroborated by our Lord Jesus Christ and His Apostles, "neither will they be persuaded, though one rose from the dead."