ii. To this class we may refer the following beautiful example of the parenthesis, in 2 Tim. i. 16-18. The apostle acknowledging the intrepid affection of Onesiphorus-who, when timorous professors deserted him, stood by him and ministered to him—begins with a prayer for the good man's family: The Lord grant mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain, but, when he was in Rome, he sought me out very diligently, and found me. St. Paul then stops his period, and suspends his sentence, to repeat his acknowledgment and prayer with renewed fervour and gratitude (The Lord grant that he may find mercy of the Lord in that day), and in how many things he ministered unto me at Ephesus, thou knowest very well. If we peruse the choicest authors of Greece and Rome, we shall scarcely find, among their many parentheses and transpositions of style, one expressed in so pathetic and lively a manner, nor for a reason so substantial and unexceptionable.'

Additional instances might be offered, to show the importance of attending to parentheses in the examination of the context; but the preceding will abundantly suffice for this purpose.2

6. No explanation must be admitted, but that which suits the context.

In direct violation of this self-evident canon of interpretation, the church of Rome expounds Matt. xviii. 17., If a man neglect to hear the church, let him be unto thee as a heathen man and as a publican, of the infallibility and final decisions of all doctrines by the (Roman) catholic church. But what says the evangelist? Let us read the context. If, says our Lord, thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But, if he will not hear, take with thee one or two more, that in the mouth of one or two witnesses every word may be established. And, if he shall neglect to hear them, tell it unto the church; but, if he neglect to hear the church, let him be unto thee as an heathen man and a publican (verses 15-17.). That is, if a man have done you an injury, first admonish him privately of it; if that avail not, tell the church; not the universal church dispersed throughout the world, but that particular church to which you both belong. And, if he will not reform upon such reproof, regard him no longer as a true Christian, but as a wicked man with whom you are to hold no religious communion, though, as a fellow-man, you owe him earnest and persevering good-will and acts of kindness. Through the whole of this context there is not one word said about disobeying the determination of the catholic church concerning a disputed doctrine, but about slighting the admonition of a particular church concerning known sin; and particular churches are owned to be fallible.3

7. Where no connection is to be found with the preceding and subsequent parts of a book, none should be sought.

This observation applies solely to the Proverbs of Solomon, and chiefly to the tenth and following chapters, which form the second part of that book, and are composed of separate proverbs or distinct sentences, having no real or verbal connection whatever, though each individual maxim is pregnant with the most weighty instruction.'

1 Blackwall, Sacred Classics illustrated, vol. i. pp. 68, 69. 3d edit.

2 On the subject of parenthesis, the reader is referred to the very valuable treatise of Christopher Wollius, De Parenthesi Sacrâ, Leipsic, in 1726, 4to. The same subject has also been discussed in the following works; viz. Joh. Fr. Hirt, Dissertatio de Parenthesi, et generatim, et speciatim Sacrâ, 4to. Jena, 1745; Joh. Gottl. Lindner, Commentationes Dua de Parenthesibus Johanneis, 4to. 1765; Ad. Bened. Spitzner, Commentatio Philologica de Parenthesi, Libris Sacris V. et N. T. accommodata, 8vo. Lipsia, 1773. [For further remarks on parentheses and digressions, which not unfrequently occur in Scripture, especially in the writings of the apostle Paul, see Davidson, Sacr. Hermeneut. chap. viii. pp. 272-276.]

Whitby on Matt. xviii. 15-17.; Bishop Porteus, Confutation of the Errors of the Church of Rome, pp. 13, 14.

J. B. Carpzov, Prim. Lin. Herm. pp. 36, 37; Bauer, Herm. Sacr. pp. 192-200.; Pfeiffer, Herm. Sacr. cap. x. Op. tom. ii. pp. 656-658.; Franzius, De Int. Sacr. Script. Pref. pp. 8-11. Tract. pp. 48-51.; Morus, in Ernesti, tom. i. pp. 160-163.; Viser, Herm. Nov. Test. Sacr. pars iii. pp. 189-194.; Wetstein et Semler de Interpret. Nov. Test. pp. 116-190.; Francke, Prælectiones Hermeneuticæ, pp. 61-94.; Rambach, Inst Herm. pp. 197-216.; Jahn, Enchirid. Herm. Generalis, pp. 51-71.; Chladenius, Institutiones Exegeticæ, pp. 366-374.; J. E. Pfeiffer, Institutiones Herm. Sacr. pp. 464-468., 507-534.; Schæfer, Institutiones Scripturisticæ, pars ii. pp. 56-62.; Arigler, Hermeneutica Biblica, pp. 148-165.

From the preceding remarks it will be evident, that, although the comparison of the context will require both labour and unremitting diligence, yet these will be abundantly compensated by the increased degree of light which will thus be thrown upon otherwise obscure passages. The very elaborate treatise of Franzius, already referred to, will supply numerous examples of the holy Scriptures, which are rendered perfectly clear by the judicious consideration of the context. [There are some useful remarks on the use of the context, illustrated with many examples, in Davidson, Sacr. Hermeneut. chap. viii. pp 231-246.]

SECTION IV.

OF PARALLEL PASSAGES.

1. Historical parallelism. 2. Didactic or doctrinal parallelism. [PARALLELS have been referred to before, and applied to the explication of terms. They have, however, a further use. They may illustrate the meaning of propositions, and throw light upon historical narratives. They must, therefore, be carefully studied by those who would attain an intelligent knowledge of Scripture.

Parallels were shown to be properly divided into verbal and real. It is with these last that we have now specially to do. A real parallelism or analogy is when the same thing is treated of, designedly or incidentally, in the same words, or in others more clear and copious.]

In comparing two passages, however, we must ascertain whether the same thing is really expressed more fully as well as more clearly, and also without any ambiguity whatever; otherwise little or no assistance can be obtained for illustrating obscure places. Real parallelisms are twofold-historical, and didactic or doctrinal.

(1.) A historical parallelism of things is where the same thing or event is related: it is of great and constant use in order to understand aright the four Gospels, in which the same things are for the most part related more fully by one evangelist than by the others, according to the design with which the Gospels were respectively written.

Thus, the account of our Saviour's stilling the tempest in the sea of Gennesareth is more copiously related by St. Mark (iv. 36-41.) and St. Luke (viii. 22-25.), than it is by St. Matthew (viii. 24-26.). By comparing the several narratives of the evangelists together, harmonies are constructed from their separate histories. In like manner, the historical books of the Old Testament are mutually illustrated by comparing together the books of Samuel, Kings, and Chronicles. For instance, many passages in the book of Genesis are parallel to 1 Chron. i.-ix.; many parts of the books of Exodus, Leviticus, and Numbers are parallel to the book of Deuteronomy, as Numb. xiii. 1-3. to Deut. i. 22., Numb. Xxxv. 9-34. to Deut. xix. 4-13.; the books of Samuel and Kings, to the two books of Chronicles; and, lastly, 2 Kings xviii. 13-37. and 2 Chron. xxxii. are parallel with Isai. xxxvi. Dr. Lightfoot and Dr. Townsend have compiled very valuable harmonies of the Old Testament, in which the historical and prophetical passages are interwoven in the order of time.

(2.) A didactic or doctrinal parallelism of things is where the same thing is taught: this species of parallel is of the greatest importance for comprehending the doctrines inculcated in the Bible; which we should otherwise be liable to mistake or grossly pervert.

We have examples of it in all those psalms which occur twice in the book of Psalms, as in Psal. xiv. compared with liii. 1-6.; xl. 13-17. with lxx. 1-5.; lvii. 7--11. with

Some

eviii. 1-5.; lx. 5-12. with cviii. 6—13.; and cxv. 4-8. with cxxxv. 15-18. times also a hymn of David, which occurs in the book of Psalms, is to be found in some one of the historical books, as Psal. xcvi. 1—13. compared with 1 Chron. xvi. 23—33.; Psal. cv. 1-15. with 1 Chron. xvi. 8-22.; and Psal. cvi. 47, 48. with 1 Chron. xvi. 35, 36.

In like manner, in the New Testament, the same thing is taught nearly in the same words, as in the epistle of Jude compared with 2 Pet. ii. Frequently also the same doctrine is explained more fully in one place, which had been more concisely stated in another; such, for instance, are the superseding of the Mosaic dispensation by that of the gospel, and all those passages which are parallel as to the thing or subject discussed, though different in words; so that, by comparing them, the scope of the doctrine inculcated will readily be collected. On the other hand, where the same subject or doctrine is delivered with more brevity, all the various passages must be diligently collated, and the doctrine elicited from them. Of this description are the numerous predictions, &c., relative to the future happiness of mankind, connected with the removal of the Jewish economy, and the conversion of the Gentiles to the Christian religion.

But the use of this parallelism will more fully appear from one or two instances. Let us then compare Gal. vi. 15. with Gal. v. 6., 1 Cor. vii. 19., 2 Cor. v. 17., and Rom. ii. 28, 29. In the former passage we read, In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature, or rather [there is] a new creation. In Gal. v. 6., the apostle had briefly delivered the same doctrine in the following terms, In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love. 1 Cor. vii. 19., Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 2 Cor. v. 17., Therefore, if any man be in Christ, he is a new creature, or, more correctly, [there is] a new creation: old things are passed away; behold! all things are become new. Rom. ii. 28, 29., He is not a Jew which is one outwardly, i.e. he is not a genuine member of the church of God who has only an outward profession : neither is that circumcision which is outward in the flesh. But he is a Jew, a true member of the church of God, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. From these passages it is evident that, what St. Paul, in Gal. vi. 15. terms a new creature or creation, he in Gal. v. 6. denominates faith that worketh by love; and in 1 Cor. vii. 19. keeping the commandments of God. From this collation of passages, then, we perceive that what the apostle intends by a new creature or new creation is the entire conversion of the heart from sin to God; and, as creation is the proper work of an All-wise and Almighty Being, so this total change of heart, soul, and life, which takes place under the ministration of the gospel, is effected by the power and grace of God, and is evidenced by that faith and obedience which are indispensably necessary to all Christians in order to salvation.

Again in 2 Cor. i. 21., God is said to have anointed us: the parallel passage, where this expression is so explained as to give an idea of the thing intended, is 1 John ii. 20.; where true Christians are said to have an unction from the Holy One, and to know all things; and in v. 27. the same anointing is said to teach all things. Now, if the effect of this unction be that we should know all things, the anointing will be whatever brings knowledge to us, and therefore teaching. From this comparison of passages, therefore, we learn that by unction and anointing is intended the Holy Spirit, whose office is to teach all things, and to guide us into all truth (John xiv. 26. and xvi. 13.); and whose gifts and graces are diffused throughout the church of Christ, and imparted to every living member of it. For his assistances are equally necessary to all, to the learned as well as to the unlearned, to teachers as well as to hearers: he it is that enlightens our minds, purifies our hearts, and inclines our wills, not only beginning but carrying on and perfecting a new and spiritual life in our souls. The expression in v. 20., and ye know all things, is not to be understood in the largest sense, but must be limited to those things which are necessary to salvation. These every true Christian not only knows speculatively—that is, he not only has a notion of them in his mind-but he has also a practical and experimental knowledge and taste of them, which is productive of holy obedience. This inestimable gift was purchased by the sufferings and death of Christ, who is here styled the Holy One. The words in v. 27., and ye need not that any man should teach you, cannot be intended to set aside all outward teaching; but their meaning is, either that ye need not the teaching of any of those antichrists and false teachers mentioned in various parts of this epistle, or that ye need not that any one should teach you how to judge of those deceivers and their doctrines.'

[When the study of parallels is prudently pursued, the results in facilitating a right interpretation of the Bible are very important. It

1 Morus, Acroases Hermeneuticæ, tom. i. pp. 95, 96. See also Macknight and Scott on the texts above cited.

is in this way that we gain a full view of historical facts by comparing the various narratives, as for example, those of the Gospels, each of which may probably supply some particulars omitted or less largely given in the others. In this way, too, the doctrinal teachings of the inspired writers are brought into a consistent whole, when we compare the way in which a truth is exhibited under different aspects, with diversities of detail. Perhaps, also, this method of interpretation may not be without a bearing on the relative importance of the matters delivered to us in holy writ. One clear declaration indeed is sufficient to establish the truth of any fact or doctrine; but, if we find, on a comparison of various parts of Scripture, that a truth is again and again enunciated with clearness and illustrated in various ways, the student will not fail to observe the high importance of teaching so inculcated.

But, if supposed parallels are taken at random, if they are not carefully and accurately classified, little advantage can result. As a guide in this respect certain rules have been laid down to indicate the varying degrees of probability that a real parallelism exists.

1. The lowest attaches to parallel passages indiscriminately collected, unless indeed some great fundamental truth be in question. 2. The next belongs to parallels gathered generally from the Old Testament.

3. There is a yet higher probability to be ascribed to such as come from contemporary writers, as those of the New Testament;

4. And it is increased if the contemporary authors were similarly situated.

5. Passages selected from different productions of the same author stand in a higher place;

6. And those still higher which come from the same work;

7. While the very highest are those from the same portion of the same work.1

Useful lists of parallel passages have been constructed, and may be found in various works; as in Bauer, Critica Sacra, § 37. distributed under four heads,- 1. Genealogies; 2. Histories; 3. Laws, poems, prophecies; 4. Maxims and proverbs: also in De Wette, Einleitung, §§ 187, 188., and elsewhere.

A few additional cautions may not perhaps be without their use. Care must be taken not to lay stress on those which are apparent rather than real parallels. An example of this fault has before been given (p. 226.), where merely the same words occurred, but in a different sense; and too many of the parallels indicated in common reference Bibles are liable to the same objection; e. g. when Psal. xlv. 1, 6, 7. is supposed parallel to Isai. xxxii. 1, 2. Care also must be taken that the same event, narrated by two different writers, should not be considered as more than one, and made a parallel to itself; and the opposite fault, of regarding two histories as referring to the same circumstances, must also be avoided. It will be well, too, when gathering parallels from the Old Testament to the New, to bear in mind the progressive character of revelation. There is, indeed, ' Cellérier, Manuel d'Herméneutique, part iv. sect. ii. § 119. pp. 209, 210.

a substantial unity in the Bible, complete and entire: the various parts, if dissimilar, are yet in harmony, each in its fitting measure contributing to make up that whole which the master mind of God intended from the beginning. Yet the full understanding of his great plan was not at once communicated. Fresh lessons, as time flowed on, were taught the church of God. The new things never contradicted the old; but they were the further developments of them. So that we must beware of forcing the measure of the knowledge and faith of Old Testament personages to the measure of the knowledge and faith of those who lived in New Testament times. Kings and prophets desired to see what in its entire exhibition was reserved for evangelists and apostles.]

SECTION V.

OF THE SCOPE.

I. The scope defined.-Importance of investigating the scope of a book or passage of scripture.—II. Rules for investigating it.

I. A CONSIDERATION of the SCOPE, or DESIGN, which the inspired author of any of the books of Scripture had in view, essentially facilitates the study of the Bible; because, as every writer had some design which he proposed to unfold, and as it is not to be supposed that he would express himself in terms foreign to that design, it therefore is but reasonable to admit that he made use of such words and phrases as were every way suited to his purpose. To be acquainted, therefore, with the scope of an author is to understand the chief part of his book. The scope, it has been well observed, is the soul or spirit of a book; and, that being once ascertained, every argument and every word appears in its right place, and is perfectly intelligible; but, if the scope be not duly considered, every thing becomes obscure, however clear and obvious its meaning may really be.

The scope of an author is either general or special; by the former we understand the design which he proposed to himself in writing his book; by the latter we mean that design which he had in view, when writing particular sections, or even smaller portions, of his book or treatise.

The means, by which to ascertain the scope of a particular section or passage, being nearly the same with those which must be applied to the investigation of the general scope of a book, we shall briefly consider them together in the following observations.

II. The scope of a book of Scripture, as well as of any particular section or passage, is to be collected from the writer's express mention of it, from its known occasion, from some conclusion expressly added at the end of an argument, from history, from attention to its general tenor, to the main subject and tendency of the several topics, and to the force of the leading expressions, and especially from repeated, studious, and connected perusals of the book itself.