SPEAKING AS THE ORACLES OF GOD.
THE phrase "oracles of God" occurs several times in the New Testament. Thus Stephen, in his address to the Jews, speaks of Moses as having "received the lively oracles [of God] to give unto us." Paul, in his epistle to the Romans, says that the advantage of the Jews over the Gentiles consists chiefly in the fact "that unto them were committed the oracles of God." He, also, in his epistle to the Hebrews, speaks of some of the Hebrew Christians as needing that someone should teach them "again which be the first principles of the oracles of God." Peter, in his first epistle, says: "If any man speak, let him speak as the oracles of God." There is no doubt that this phrase, as thus used in the apostolic age, meant the sacred writings then existing among the Jews, sometimes called the "holy Scriptures," and by Paul, in his second epistle to Timothy, declared to be "given by inspiration of God," and able to make men "wise unto salvation through faith which is in Christ Jesus." These Scriptures are the "oracles," communications, or speakings of God to men, coming to them in human language, yet not less his oracles for this reason. They are the word of God. "Thus saith the Lord" is stamped upon them. God's authority is their all-sufficient voucher. Human reason, in respect to all the matters to which they refer, is bound by them. The same is true of the sacred writings which compose the New Testament; true of the four gospels that record the acts, the sayings, and sufferings of Christ, his death, resurrection, and ascension into Heaven; true also of the preaching of the apostles as recorded in the book of Acts; and true of the apostolical epistles which, assuming the facts in the life of Christ as stated in the four gospels, explain the whole doctrine of Christ in his nature, offices, and mission to this world, and in his work and glorification in the heavenly world. The total aggregate of writings forming the New Testament constitutes the testimony which God has been pleased to give in regard to his Son. This aggregate is also the word of God in the language of earth, and, as such, a part of "the oracles of God." "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;" and this Son, when in the flesh, chose apostles to preach his gospel and bear witness in his name after he had left the world, and promised to endow them and did endow them with the supernatural inspiration of the Holy Ghost to guide them into all truth, and bring all things to their remembrance, whatsoever he had spoken unto them. God bore witness to their preaching "both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will." We state these propositions, not intending here to argue their truth. Their truth is recognized in the faith of the Christian world. God's people believe them, and have believed them in the centuries past, and will continue to believe them in the centuries future. The church of God on earth is founded upon them. Whatever may be the attitude of the caviler or the infidel, the followers of Christ have among themselves no debate as to the question whether the Scriptures of the Old and the New Testament are "the oracles of God." Their divine authority is the sheet-anchor of all Christian hope. What then shall be done with these "oracles"? Peter, referring especially to those who are the teachers and preachers of these "oracles," gives one answer to this question, when he says: "If any man speak, let him speak as the oracles of God." Let him make these "oracles" the source and guide of what he says. Let him not ask science or mere philosophy what he shall say. God in his word is a better teacher than either. His word is the highest conceivable authority on all subjects of which it treats. It is a transcript of the mind of God, and is, indeed, God himself speaking to men. Peter's idea is the one for the professor who sits in the theological chair, and undertakes to prepare young men for the services and duties of the Christian ministry. That professor had better let God in his word teach him that he may teach others. The theology which is biblical will stand the test of all time, and is the only theology to which God has annexed the seal of his authority. Peter's idea is equally good, and equally important for the incumbent of the Christian pulpit, and for the missionary who goes to the heathen and seeks to instruct them. Both should speak "as the oracles of God," and be content with such speaking. It is quite enough for both to teach what God has revealed. The "secret things" which he has not revealed, and which are, therefore, not known to men, and which belong to "the Lord our God," and not to us, are no part of "the oracles of God." Paul directed Timothy to avoid "foolish and unlearned questions," adding that "they do gender strifes." Christian ministers make a grave mistake when they undertake to be "wise above what is written." They will create vastly more difficulties than they will remove. There may be a sense in which they may be very acute and smart; yet they will neither edify the church, nor profit the souls of the impenitent. The religious newspaper should take Peter's idea for its guide. Such a paper, if Christian in its character, professes to be a teacher of Bible religion; and this is just what it should do. The word of God is its only safe guide. While, of course, it should give the current religious news of the day, so that its readers may know what is being done to promote the cause of Christ among men, it should be anchored in that word, and always speak "as the oracles of God." It should make itself an apostle for Christ, stirring up the minds and hearts of its readers to the consideration of what God has revealed in his word. The religious newspaper that fails to do this is such only in name. It is not what it professes to be, and falls short of its duty.—Independent.