described by
Micaiah when prophesying before Ahab. It maybe that these narratives
describe to us transactions in a world beyond our own, which _could_
only be conveyed to us in figures or in imperfect form. When St. Paul
was caught up into the third heaven, he "heard unspeakable things" which
it was not _possible_ for him to utter--the medium of expression was
wanting. Divine or mysterious things have, then, to be described in
peculiar language which is not always easy to understand. Nor, having
respect to the varying requirements of the different ages, or the
circumstances of the time and of the inspired writer, is it easy to
understand why any particular form of communication was selected, though
doubtless if we knew more we should see a good reason for it. This gives
us one class of Scripture passages--of methods of revelation. On the
other hand, there are in Scripture many facts of the highest import, and
in themselves of transcendent magnitude, which are yet capable of being
stated without any possibility of our interpreting or understanding the
narrative in more ways than one. When it is stated that Christ Jesus
rose from the dead, we know beyond all reasonable doubt what is meant.
The fact may be true or false, but the narrative of the fact needs no
explanation; there are no terms which need expansion--which could bear
more than one possible meaning, and which could be used accordingly in
one sense or another. This instances a second class. Again, we can bring
forward yet another class of Scripture revelations, namely, passages
which are necessarily understood with reference to certain other matters
which are unexpressed but are taken for granted, or in which the words
used may bear more than one meaning, or a meaning which is uncertain or
obscure. If the unexpressed matter can be supplied without doubt, then
all ages will agree in the interpretation; and if the terms can (by
reference to context or otherwise) be explained, the same result
follows: if not, then in interpreting the narrative, each age will _make
its own assumption_ regarding the terms used, on the basis of such
knowledge as it possesses. It follows, then, inevitably, that if the
state of knowledge varies, the interpretation will be different
according to the different standard of knowledge, according to which the
necessary assumptions are made. And yet all the while the authority of
the passage itself is not touched. As it is unquestionable that suc