On the Instruction to be Derived from the Examples of Scripture.
ONE of the most important means by which the Scriptures instruct us, is the example of others. But some caution is necessary in the application. For instance: I. The cases may not be parallel. 2 Kings ix, 31: "Had Zimri peace who slew his master?" said Jezebel to Jehu; inferring from this, that success could not attend the enterprise. But Jehu had a divine warrant, Zimri had not; and it may be here remarked, that an express command from God alters the whole nature of the case and of the action; as in the instances of Abraham offering up Isaac, and Joshua destroying the Canaanites. II. On some points of duty there was not so clear a revelation of God's will under the patriarchal and Mosaic dispensations that there is under the gospel. This, while it gives a greater eminence to some of the Old Testament saints, accounts in a measure for the failure of duty in others under circumstances where the same conduct in us would be much more sinful. Polygamy appears to be one of these points. This remark naturally suggests another. III. The characters of persons are to be estimated by the opportunities they possessed of knowing their duty. Matt. viii, 10. Said Jesus to the centurion: "I have not found so great faith, no, not in Israel." Poole on Luke xvii, 19, says: "Faith is to be measured from the revelation which he who believeth hath, and from the opposition which he encountereth; a little faith upon little light, and maintained against a great opposition is great faith; though little in itself, yet great with respect to the circumstances of him or her that believeth. The guilt of Judas was much greater than that of Pilate, as we know from our Lord's own words: 'Therefore he that delivered me unto thee, hath the greater sin.' Capernaum was more guilty than Sodom, and presents a solemn warning to all who possess religious privileges and do not improve them. Matt. x, 23, 24. IV. We ought to trace every act up to its principle, and having done so, to apply this principle to our particular circumstances. In Gen. xxi, 9, it is stated that "Ishmael mocked Isaac." In Gal. iv, 29, the principle is developed. It was persecution of him that was born after the Spirit, contempt of God's promises, and mockery of true religion. The mocking of Elijah toward the priests of Baal [1 Kings xviii, 27], was a holy rebuke of irreligion, by which he more effectually exposed the gross folly, as well as the wickedness of the idolatry of Baal. Elijah's conduct in commanding fire from heaven [2 Kings i], was not dictated by any revengeful feeling, but by desire to convince a wicked prince, and an idolatrous people that the Lord was the true God, and that He alone ought to be applied to in time of trouble. Again: The zeal of John and James [Luke ix, 54], on the contrary, was without knowledge, passionate, persecuting; though to them it might seem to spring from a just regard to their Lord. V. The silence of Scripture in not condemning any particular act—as, for instance, the massacre of the people of Jabesh-Gilead [Judges xxi, 10], and David's deceit to Ahimelech [1 Sam. xxi, 1-10], can never be construed into an approbation or even palliation of the act; for the same volume elsewhere furnishes the principles on which such actions are condemned, and often shows their sinfulness by recording the evil consequences which arise from them: a remark which may be applied to polygamy. VI. Much instruction may be obtained by observing the conduct of individuals in particular cases, and by contrasting the behaviour of different persons under similar circumstances. [I call the particular attention of the readers of the Review to this part of the subject for our particular instruction and spiritual growth in the divine life under the third angel's message. Paul says, "Whatsoever things were written aforetime were written for our learning." Rom. xv, 4. E. M. D.] Take, for instance, the boldness of Micaiah: "As the Lord liveth, what the Lord saith unto me, that will I speak," 1 Kings xxii, 14. Also see Jer. xxvi, 12-15. The faithfulness of John the Baptist [Matt. xiv, 4], constantly speaking the truth, boldly rebuking vice, and patiently suffering for the truth's sake; the weeping of Elisha [2 Kings viii, 11]; of the psalmist [cxix, 136]; of Jeremiah [ix, 1]; of Paul [Phil. iii, 18]; of our Lord [Luke xix, 41]; from which we learn that the wickedness of the ungodly should be a cause of grief and pity; the disobedience of Saul in sparing Agag the king of the Amalekites [1 Sam. xv, 3, 8, 19], and that of Ahab in sparing Benhadad. 1 Kings xx, 34. The consequences in the two latter cases were remarkable. An Amalekite robbed Saul of his crown, and it was in battle with Benhadad that Ahab was killed. Again: Contrast the malice of Saul against his successor, David, with the kindness of Eli toward his successor, Samuel [1 Sam. xix; iii, 16, &c.]; the refusal of Peter, Paul, and Barnabas, with the readiness of Herod, to accept divine honors [Acts x, 26; xiv, 15; xii, 22, 23]; the humility of John the Baptist [John i, 19-27], with the self-conceit of Simon Magus [Acts viii, 9], "giving out that he was some great one;" the feelings of Ahaz [Isa. vii, 2], when invaded by Rezin and Pekah, with those of his son Hezekiah when invaded by Sennacherib [2 Chron. xxxii, 7, 8]; the anger of Jeroboam and Uzziah when reproved [1 Kings xiii, 4; 2 Chron. xxvi, 19], with submission and increased diligence of Jehoshaphat [2 Chron. xix, 2, 4, &c.]; the impatience of Moses, "kill me, I pray thee," of Elijah, "requesting for himself that he might die," of Job, "Oh that it would please God to destroy me," and of Jonah, saying, "It is better for me to die than to live," with the willingness of Paul to live and suffer, "nevertheless to abide in the flesh is more needful for you" [Num. xi, 15; 1 Kings xix, 4; Job vi, 8, 9, &c.; Jonah iv, 8; Phil. i, 24]; and, lastly, the repentance of Judas, who "departed, and went out and hanged himself," with that of Peter, who remembered the words of Jesus, and went out and wept bitterly. Matt. xxvii, 3-5; xxvi, 75. The one was a worldly sorrow working death, the other was godly sorrow which worketh true repentance. Love to Christ caused Peter to weep; remorse of conscience drove Judas to suicide. The different effect of good and a bad conscience under the same outward circumstances appear by contrasting the conduct of Joseph's brethren, with that of Paul and Silas, when cast into prison. Gen. xlii, 21; Acts xvi, 25. Compare also Isa. lvii, 20, 21, with 2 Cor. i, 12. By thus examining and contrasting the different conduct of different individuals, as given in the holy Scriptures, we are better able to obtain a better knowledge of human nature, and of our own hearts and duties. "In particulars, our knowledge begins, and so spreads itself by degrees to generals;" and a knowledge of what will probably be the effects of particular circumstances on ourselves, is to be attained by a study of what has been usually the conduct of others under these circumstances. Our duty, however, is to be estimated by the light we enjoy. Is our light greater? so are our responsibilities. Heb. x, 28, 29.—Mine Explored, pp. 70-73.