Standard Jet DBnb` Ugr@?~1y0̝cßFNa7Kޜ(,`B{6߱anC53"y[/|*||f_Љ$g'DeFx -bT4.0dv Y x x S  Y   Y Y  Y Y  Y  Y  Y  r Y s Y E Y a Y d Y 2Y  Y   Y  jY ConnectDatabaseDateCreateDateUpdate FlagsForeignNameIdLvLvExtraLvModule LvPropName OwnerParentIdRmtInfoLongRmtInfoShortTypeniVvYYIdParentIdName        OYS Y Y Y  Y 2ACMFInheritableObjectIdSID  AtYObjectId Yx x SY  Y Y Y  Y  Y Y  Y AttributeExpressionFlagLvExtra Name1 Name2ObjectId Ordernzf edY"ObjectIdAttribute -Yx x SY Y Y  Y  Y  Y  Y  Y ccolumn grbiticolumnszColumnszObject$szReferencedColumn$szReferencedObjectszRelationship rt gF YYYszObject$szReferencedObjectszRelationshipYv1b N  : k & W  C t/  @@@@X  @@OJmJLJkQkiQ^JmYdbkWYfkmJL^Qk`kvkJMQk`kvkdL[QMmk`kvkhoQiYQk`kvkiQ^JmYdbkWYfkmdfYMbdmQk`kvkOL  @~  @ @] ] ] ] ] ]]]]]]]]]]]]]      d k f  D.(@D.(@Topic NotesK:@^DDD88888886 @C.(@C.(@MSysRelationshipsJ8DDDDDDDDDDB C.(@C.(@MSysQueriesJ888888888886 C.(@C.(@MSysACEsJ822222222220 C.(@C.(@MSysObjectsJ888888888886 C.(@C.(@MSysDbK:.........., C.(@C.(@RelationshipsJ8<<<<<<<<<<: C.(@C.(@DatabasesJ844444444442 C.(@C.(@TablesJ8.........., jY N Y Y d YID TitleComments9l9l[l99l9l\l9YYIDPrimaryKeyHv1b,LVAL<{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sl240\slmult1\cf1\lang2058\b\f0\fs32 How We Got Our Bible\b0\par \b And Why We Believe It Is God's Word \b0\par \b by W.H. Griffith Thomas\par \b0\'a9 1926 The Moody Bible Institute of Chicago.\par \fs22\par Table of Contents\par \par 01. Structure and History of the Bible 9\par 02. Canonicity of the Bible 19\par 03. Authority of the Bible 27\par 04. Authority of the Bible (conti) 34\par 05. Trustworthiness of the Old Testament 48\par 06. Trustworthiness of the New Testament 56\par 07. Unity of the Bible 66\par 08. Progressiveness of the Bible 75\par 09. Inspiration of the Bible 86\par 10. Inspiration of the Bible (conti) 96\par 11. Interpretation of the Bible 107\par 12. Purpose of the Bible 118\par \par \b Introduction\b0\par \par Appearing as a posthumous work of that dean of Bible teachers, Dr. W. H. Griffith Thomas (1861-1924), this volume should have a special appeal to all who knew and loved the author, or who are familiar with his earlier works. The Rev. W. Graham Scroggie has said that "the reading of Dr. Thomas' books creates in one a deeper love of and desire for God as revealed in his Word," and this is strikingly true of this clear and satisfying marshaling of evidence as to what the Bible is. These studies have appeared serially in the Friends' Witness under the title, "The Book of Books." \par \par \pard\lang1033 Reformatted for e-Sword by David Cox (c) 2007\par dcox@davidcox.com.mx\par \pard\sl240\slmult1\lang2058 Stored on \cf0{\field{\*\fldinst{HYPERLINK "http://www.davidcox.com.mx/"}}{\fldrslt{\ul\cf2 http://www.davidcox.com.mx/}}}\cf1\f0\fs22\par \par \par } S  l[ N 5 {  01. Structure and History of the BibleTU`T 02. Canonicity of the BibleFPH< 03. Authority of the Bible6@KF: 04. Authority of the Bible (conti)yCVJ 05. Trustworthiness of the Old TestamentRD>bV06. Trustworthiness of the New Testament[8bV07. Unity of the BibleP2>208. Progressiveness of the Bible],RF09. Inspiration of the Bible8]&J>10. Inspiration of the Bible (conti)F^ ZN11. Interpretation of the BibleaRF12. Purpose of the Bible~]B600 How we Got our Bible@@4LVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sl240\slmult1\cf1\lang2058\b\f0\fs32 Purpose of the Bible\par \b0\fs22\par OUR consideration of the various aspects of Scripture naturally leads to the inquiry as to the aim and object of our use of the Bible, because everything else necessarily culminates in the definite relation of the Word of God to our own life. Since God has spoken, it is for us to hear and heed, and this will mean a proper use of Scripture.\par \par 1. Its Stages \emdash The first stage of all study in relation to the Bible is that known as Textual Criticism \emdash the discovery of the true text, the assurance that we have as nearly as is possible for us to obtain them the words of the sacred writers. But this stage of study is obviously only introductory. It is essential as the foundation, but is only the foundation.\par \par The next stage is that which is known as Literary Criticism \emdash the study of the Bible as literature, the consideration of its composition, authorship, date, style, and contents.\par \par Page 119\par \par This also is important and essential, for without it we should lose much of the beauty and glory of the Bible. Yet there is something more and better to which we must proceed. The Bible is literature, but it is more, and if we rest content at this stage we shall fail at a vital point.\par \par The third stage of Bible study is concerned with Biblical Exegesis \emdash that is, the true interpretation of the contents of the Bible, the exact meaning of passages, sections, and verses. This involves a knowledge of language and grammar, of manners and customs, of literary and rhetorical forms of expression. This is obviously of the greatest moment and imperative for all true study. Still, it is not everything, and it is only too possible to become occupied with details of interpretation, and all the while to beLVAL missing the essential spiritual power.\par \par The fourth stage of our work with the Bible is occupied with Biblical Theology \emdash the consideration of the religion revealed in the Scriptures, its doctrines, morals and duties. This is the highest point of Christian scholarship, and it is of the utmost value to be able to see what is the theological teaching of each stage of God's revelation of Himself,\par \par Page 120\par \par from the first days until the time of our Lord Jesus Christ. Yet even here we do not get finality; for it is only too possible to be occupied with the intellectual contents of the Bible, to have it all arranged and grasped in our minds, and still to be devoid of the substance and power of the Word of God.\par \par Through and above all stages we must press until we arrive at the summit, which is the use of the Bible as God's personal Word to our own souls, "What saith my Lord unto his servant?" "What wilt Thou have me to do?" The Scriptures are intended to lead the soul direct to God, to introduce us to his presence, and to convey His revelation of truth and grace. If we do not realize this, we shall fail at the critical point, and all our other knowledge, great and valuable though it be, will count for little or nothing. Bible study above all else is intended to bring and keep the soul in direct contact with God. The highest privilege and holiest possibility of the Christian religion is fellowship with God in Christ, and this is absolutely impracticable apart from constant devotional dealings with the Word of God.\par \par 2. Its Requirements \emdash Any one with intellect can become an expert in the first four\par \par Page 121\par \par stages of the Bible study referred to above. The fifth stage needs qualities and conditions far beyond intellectual capacity and attainment.\par \par The soul must be accepted with God in Christ. Fellowship with God is only possible to a saved soul, to one pardoned and accepted in Christ. Sin must be dealt with beforLVALe communion is realized, and consequently there can be no genuine devotional study of Scripture apart from the position of a believer in Christ and the assurance of personal salvation. The "natural" man receiveth not the things of the Spirit of God, or, to take Paul's word literally, "does not welcome" them. But, more than this, as the apostle goes on to say, "neither is he able to experience them" (\cf2\ul 1Co_2:14\cf1\ulnone , Greek); he has not the faculty which will enable him to do so. He must be changed into a "spiritual" man, for these things are "spiritually discerned." It is for lack of realization of this patent and potent fact that so much error is abroad today. Men study the Bible without being at all conscious that it demands spiritual as well as intellectual qualifications.\par \par Further, the soul thus accepted in Christ must be kept right with God, if Bible study\par \par Page 122\par \par is to be of the highest and best. The life of the believer must be true to God. The conscience must be kept pure and sensitive; the mind must be kept teachable, self-distrustful, and ever wishful to learn more; the will must be kept submissive and obedient, and ready to do what God appoints. The secrets of the Lord are only revealed to "them that fear Him"' for "to this man will I look, even to him that . . . trembleth at my Word." Many a believer finds the Word of God dark to him because he is out of spiritual condition. There is no "open vision" because his soul is not right with God. The devotional study of the Bible is at once a cause and an effect in relation to the spiritual life. It is a cause of increased spiritual vitality, power, insight and blessing, while in turn this spiritual reality of life leads to yet more spiritual revelation of God in His Word. Prayer and Obedience are organs of knowledge, and the more of these the more knowledge. For spiritual power in life we must use the spiritual food of the Word of God.\par \par 3. Its Methods \emdash For the devotional and spirituaLVALl use of the Word of God there are three rules, but these three, though simple, are all-inclusive.\par \par Page 123\par \par We must search (\cf2\ul Joh_5:39\cf1\ulnone ). God's thoughts are never revealed to listless readers, only to eager searchers. The glories of the Scriptures are not to be discovered without diligent search. The Bible is like a mine, and its jewels are not to be picked up on the roadside. It affords opportunity for thought, and requires its exercise. Its words, phrases and sentences are full of meaning and power. Like our Lord's parables, the Bible at once conceals and reveals its message. Strenuous thought is imperative if we would obtain from the Word the blessing it contains. We must ponder its statements, dwell on its meaning, grasp its message, and dwell lovingly and earnestly on its revelation of God in Christ. Nothing in it is without some purpose, and what this is, the Lord will reveal in response to His servants' faithful search.\par \par We must meditate (\cf2\ul Jos_1:8\cf1\ulnone ; \cf2\ul Psa_1:2\cf1\ulnone ). "Meditation" comes from a Greek word meaning "to attend," and this is essentially the idea of the Bible meditation. It is reading with attention. More than this, it is reading with intention. It is concerned at each point with personal application. And it must be our own thought, our own musing, our own application.\par \par Page 124\par \par The great, the primary, the essential point is first-hand meditation on God's Word as the secret of Christian living.\par \par Dr. Andrew Murray has reminded us in one of his books that milk represents food which has already passed through digestive processes before it is taken by us. So we may say that all the little books of devotion, the helps to holiness, the series of manuals of thought and teaching, however valuable, represent food which has passed through the spiritual digestion of others before it comes to us. And it should be used as such. If these helps are put first, to the exclusion of the Bible alLVALone, and the Bible day by day, they will become dangerous and disastrous, crutches that prevent vigorous exercise, and lead to spiritual senility. If they are put second, they become delightful and valuable, inspirations to further thought and pathways to deeper blessings. When we have had our own meditation of the Word, we are the better able to enjoy what God teaches us through others of his children, and especially those whom God honors with special gifts of teaching.\par \par Meditation must be real. It must be "the meditation of my heart" (\cf2\ul Psa_49:3\cf1\ulnone ), and\par \par Page 125\par \par "the heart" in Scripture means the center of the moral being, which includes the intellect, emotions, and the will. It implies that we come to the Word to be searched thoroughly, guided definitely, and strengthened effectually. The hour of meditation is not a time for dreamy, vague imaginings, but for living, actual blessing, whether in the form of guidance, warning, comfort, or counsel.\par \par Meditation will also be practical. What are its stages or elements? First, the careful reading of the particular passage or subject, thinking over its real and original meaning. Next, a resolute application of it to my own life's needs, conscience, heart, mind, imagination, will; finding out what it has to say to me. Next, a hearty turning of it into prayer for mercy and grace, that its teaching may become part of my life. Next, a sincere transfusion of it into resolution that my life shall reproduce it. Lastly, a whole-hearted surrender to, and trust in, God for power to practice it forthwith, and constantly throughout the day.\par \par We must compare (\cf2\ul 1Co_2:13\cf1\ulnone ). God's Word is like a kaleidoscope with many combinations. In addition to our search and meditation of one particular passage, we\par \par Page 126\par \par must compare passages together, in order to arrive at the full meaning of the Word which has been given to us in "many parts and many manners" (\cf2\ul Heb_1:1LVAL\cf1\ulnone ). The various aspects of truth are thus seen in their entirety and proportion, and our spiritual life becomes fully informed and completely equipped. There are so many topics or subjects scattered throughout God's Word, that only as we collect and compare them can we appreciate the fulness and glory of God's revelation.\par \par All that has been said may be summed up in the words of Job: "I have esteemed the words of his mouth more than my necessary food"; and of Jeremiah: "Thy words were found and I did eat them"' and of the Psalmist: "How sweet are thy words to my taste!" The Bible must be our daily food if we are to be strong and vigorous. Not quantity, but quality, determines the nutritive value of food. What we must emphasize is capacity to receive, power to assimilate, and readiness to reproduce. As some one has well put it, the process is threefold \emdash infusion, suffusion, transfusion.\par \par The Word thus becomes all-sufficient and all-powerful in our life \emdash the mirror to reveal (\cf2\ul Jam_1:1-27\cf1\ulnone );\par \par Page 127\par \par the water to cleanse (\cf2\ul Eph_5:1-33\cf1\ulnone ); the milk to nourish (\cf2\ul 1Pe_2:1-25\cf1\ulnone ); the strong meat to invigorate (\cf2\ul Heb_5:1-14\cf1\ulnone ); the honey to delight (\cf2\ul Psa_119:1-176\cf1\ulnone ); the fire to warm (\cf2\ul Jer_23:1-40\cf1\ulnone ); the hammer to break and fasten (\cf2\ul Jer_23:1-40\cf1\ulnone ); the sword to fight (\cf2\ul Eph_6:1-24\cf1\ulnone ); the seed to grow (\cf2\ul Mat_13:1-58\cf1\ulnone ); the lamp to guide (\cf2\ul Psa_119:1-176\cf1\ulnone ); the statute-book to legislate (\cf2\ul Psa_119:1-176\cf1\ulnone ); and the gold to treasure in time and for eternity (\cf2\ul Psa_19:1-14\cf1\ulnone ). \par \par \pard\par } LVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sl240\slmult1\cf1\lang2058\b\f0\fs32 Interpretation of the Bible\par \b0\fs22\par IT IS frequently remarked that most of our difficulties with the Bible are connected with its interpretation. For example, instead of saying, as is so often done, that Science and the Bible disagree, it would be more correct to say that interpretations of Science and interpretations of the Bible disagree, since Science and the Bible, coming from the same divine source, cannot possibly be discordant. It is, therefore, of the first importance to give the most thorough consideration to certain principles which should guide us in our interpretation of Scripture.\par \par 1. In general the supreme need of the Holy Spirit must be emphasized. As the Bible is a divine revelation it is essential that the readers should be in spiritual sympathy with its standpoint, accepting its authority and desiring to learn its meaning. An irreligious man cannot possibly obtain the true idea of Scripture or appreciate the standpoint of the writers. It is recorded of a well-known American\par \par Page 108\par \par Christian lady, Mrs. Margaret Bottome, that one Sunday afternoon she had been attending a Bible class in New York, and as she returned to her home she found a gentleman waiting for her, a professor in one of the colleges. When she expressed her regret at not having been at home on his arrival and explained that she had been attending the Bible class, a thinly veiled sneer came to her caller's face as he said: "Oh, you believe in the Bible, do you?" Her sensitive spirit at once felt the sneer and the plain inference from the words, and instantly she replied with a beautiful light on her face: "Oh, you know, I have the pleasure of a personal, intimate acquaintance with the Author of the Book!" It is impossible to exaggerate the importance of this spiLVALritual standpoint in our approach to the Bible.\par \par 2. Then follows the necessity of studying the Book like other books, because the divine revelation has been given to us in book form. This will mean that we should give careful attention to matters of grammar, of history, and of words, both in regard to their etymology and to their usage. In all this the obvious and natural meaning of the words and phrases should come first.\par \par Page 109\par \par 3. Yet, as we give attention to the Bible from beginning to end, we must always bear in mind its relation to Christ, for both Old and New Testaments are so closely associated with Him that he constitutes the key to the interpretation of many of its vital passages. In the Old Testament Christ is prepared for and anticipated in various ways, while in the New Testament he is seen to be manifested in Person, and the results of that manifestation are evident in the life and service of the Christian Church. It will be of real and constant value to keep in mind as we endeavor to interpret the Bible that its dominant note is "Christ in all the Scriptures."\par \par 4. And yet it is important to keep clear, what has already been emphasized in a former chapter, the progressiveness of the revelation of the Bible. This principle is the key which unlocks many of the difficulties, especially of the Old Testament.\par \par 5. In this connection it is also necessary to emphasize another point, which has already been considered, the differences of the dispensations which can be traced throughout Scripture. When we follow Augustine's advice to "distinguish the dispensations,"\par \par Page 110\par \par many of our Bible problems find their solution.\par \par 6. Then, it is essential for us to distinguish rigidly between interpretation and application, between the primary and the secondary meanings of Scripture. It will probably be found necessary to apply this principle almost everywhere. To take one instance, perhaps the most familiar: In the AuthorLVALized Version the headings of the chapters from Isaiah 40 to 66 frequently refer to "the Church" as though the various messages found in that magnificent section had reference to the present dispensation, and to the body of Christ. But when the chapters are considered, it will be found that they have no reference to the Church at all, but to Israel, and this shows the vital necessity of the primary interpretation to Israel being distinguished from the secondary and spiritual application to the Church. The same principle obtains in the study of such passages as \cf2\ul Isa_2:2-22\cf1\ulnone to \cf2\ul Isa_3:1-26\cf1\ulnone \cf2\ul Isa_4:1-6\cf1\ulnone and \cf2\ul Eze_37:1-28\cf1\ulnone . Whatever spiritual teaching we may derive from these passages for our life today, it is essential to keep in mind that the primary reference cannot possibly be to anything in the Gospel dispensation, but to something that is still future.\par \par Page 111\par \par As before stated \emdash while all Scripture is written for us, it is not all written to us.\par \par The New Testament affords almost constant illustration of the same distinction. Thus, when we read \cf2\ul Mat_10:5-10\cf1\ulnone we see at once that the primary reference was purely local to the Jews, especially when we compare \cf2\ul Luk_22:36\cf1\ulnone . So also with \cf2\ul Mat_16:28\cf1\ulnone . Further, the reference to \cf2\ul Joe_2:1-32\cf1\ulnone , by the apostle Peter on the Day of Pentecost (\cf2\ul Act_2:1-47\cf1\ulnone ) is a striking illustration of this principle, for it is obvious that the prophecy of Joel was not by any means completely fulfilled in what happened then. See also the reference to John the Baptist in \cf2\ul Mal_4:5\cf1\ulnone . While it is, of course, true as our Lord said, that the Baptist in relation to Christ was "Elijah the prophet" (\cf2\ul Mat_11:14\cf1\ulnone ), yet the text speaks of "a great and terrible day of the Lord," which shows that there is a further and fuller realization to come. Another illustratLVALion out of many is afforded by the familiar words of the Lord's Prayer. When Christ taught his disciples to pray to their Father in heaven, "Thy Kingdom come," it seems clear that he was referring to a time beyond the mediatorial Kingdom of the Son, even to the end of all\par \par Page 112\par \par things, when the Son shall have delivered up the Kingdom to the Father (\cf2\ul 1Co_15:24\cf1\ulnone ).\par \par 7. Another vital principle of interpretation is the need of distinguishing rigidly between the literal and symbolical views of passages. The Bible is an Eastern Book and as such it is full of pictures and metaphors. We must take the literal meaning whenever it is possible. One instance of this is in \cf2\ul Luk_1:31-33\cf1\ulnone , where eight statements are made concerning our Lord. As the first five of these are literally fulfilled in the first coming of Christ, it seems impossible to doubt that the other three are to be literally fulfilled when he comes again, for it is not natural to take the former literally and then to spiritualize the latter. On the other hand, there are many obvious instances of the purely symbolical meaning, so illustrative of Eastern life. Thus, in \cf2\ul Psa_68:16\cf1\ulnone , the mountains are said to leap. In the book of Revelation we have an almost constant use of metaphor and symbol, like the "sea of glass" and many other instances. The use of allegory is found in Scripture, as in \cf2\ul Gal_4:22-31\cf1\ulnone , though, as we know, this was based on the historical circumstances of Hagar and Ishmael. It will, no doubt, be difficult from time to time to\par \par Page 113\par \par express the distinction between what is literal and what is symbolical, and yet it is essential that the attempt be made.\par \par 8. Closely associated with the foregoing is the frequent use of figurative language in Scripture, and it is important to remember that this form of speech intensifies a fact and does not destroy it. It means, as we know, that one thing is put for anLVALother. Among the very many illustrations of this, which is peculiarly characteristic of Eastern life, may be adduced the following: "My cup runneth over" (\cf2\ul Psa_23:5\cf1\ulnone ); "My grey hairs with sorrow" (\cf2\ul Gen_42:38\cf1\ulnone ). There is also the particular form of figurative language known as personification, as "The blood that speaketh" (\cf2\ul Heb_12:24\cf1\ulnone ); "Let not thy left hand know \emdash " (\cf2\ul Mat_6:3\cf1\ulnone ). The use of exaggeration is found in the well-known phrase, "hateth not . . . he cannot be my disciple" (\cf2\ul Luk_14:26\cf1\ulnone ). Then, there are metaphors and parables in almost every part of the Scripture.\par \par But the most important feature of the figurative language found in Scripture is known as type, which has long been described as "an illustration in a lower sphere of a truth belonging to a higher." A type is a\par \par Page 114\par \par pictorial or personal representation of something that is to come, and the following distinctions have been drawn. A parable is an illustration in word, while a type is an illustration in deed. A prophecy is a prediction, while a type is an anticipation. An allegory is an illustration in the form of fancy, while a type is one in the form of fact. A symbol is an illustration which gives a hint, merely suggesting a truth, while a type is an illustration which is fuller and provides a more complete view. It is also said that a parable illustrates a truth that concerns the present, while a type deals with that which is still future. The object of the type being to prepare the mind for the true idea of the coming redemption.\par \par The following principles have been set forth for the proper interpretation of the types. (1) Each type suggests some great truth, though the resemblance is internal rather than external. (2) Each type is necessarily imperfect in the conveyance of the truth. (3) The New Testament is our best guide to the meaning of types. Beyond this it is essential to take great caLVALre, lest we regard as typical what was not intended by God so to be.\par \par 9. Not least of all in importance is the\par \par Page 115\par \par absolute necessity of studying the context when we are concerned with any particular passage. It is well known that theological students are often advised when they take a text to "study the context, lest the text become a pretext." Out of the many illustrations which show the necessity of this principle, the chapter divisions of the Authorized Version may be adduced. Thus, if we read \cf2\ul Joh_3:1\cf1\ulnone , only, it is probably difficult, if not impossible, to see precisely what sort of a man Nicodemus was; but if that verse is considered strictly in connection with the three preceding verses, and the particle in the Greek, which has been curiously omitted from the Authorized Version, be borne in mind, it is not difficult to understand the man's true character at that time. So, when the little word "also" in Luke 16:1 is carefully noted, it will be seen that the parable of the unjust steward is an application to the disciples of what our Lord had said to the Pharisees. He had been blamed for making friends of the poor and outcast (\cf2\ul Luk_15:1-2\cf1\ulnone ), but he vindicated himself, in the three parables of the lost sheep, the lost silver, and the lost son, and then applied the lesson to his own disciples and urged them to make to themselves\par \par Page 116\par \par friends of these poor people. Other illustrations of this vital principle can be found almost everywhere, but perhaps the most familiar, as it is in some respects the most important for many, is the statement of our Lord at the institution of the Last Supper. The words, "This is my body," are often quoted in certain quarters, and yet Christ said more than this, for He did not speak of the bread but of his sacrifice on the Cross: "This is my body which is being given for you" (\cf2\ul 1Co_11:24\cf1\ulnone ).\par \par These are not the only points to be remembered in conn LVAL ection with the interpretation of Scripture, but they will suffice to show how