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Bruce, Apologetics, 321 ? ?The Song of Solomon, literally interpreted as a story of true love, proof against the blandishments of the royal harem, is rightfully in the Canon as a buttress to the true religion; for whatever made for purity in the relations of the sexes made for the worship of Jehovah ? Baal worship and impurity being closely associated.? Rutherford, McCheyne, and Spurgeon have taken more texts from the Song of Solomon than from any other portion of Scripture of like extent. Charles G. Finney, Autobiography, 378 ? ?At this time it seemed as if my soul was wedded to Christ in a sense which I never had any thought or conception of before. The language of the Song of Solomon was as natural to me as my breath. I thought I could understand well the state he was in when he wrote that Song, and concluded then, as I have ever thought since, that that Song was written by him after he had been reclaimed from his great backsliding. I not only had all the fullness of my first love, but a vast accession to it. Indeed, the Lord lifted me up so much above anything that I had experienced before, and taught me so much of the meaning of the Bible, of Christ s relations and power and willingness, that I found myself saying to him: I had not known or conceived that any such thing was true.? On Jonah, see R.W. Dale, in Expositor, July, 1892, advocating the non-historical and allegorical character of the book. Bibliotheca Sacra, 10:737-764 ? ?Jonah represents the nation of Israel as emerging through a miracle from the exile, in order to carry out its mission to the world at large. It teaches that God is the God of the whole earth; that the Ninevites as well as the Israelites are dear to him; that his threatening of penalty are conditional.?

8. Portions of the Scripture books written by others than the persons to whom they are ascribed.

The objection rests upon a misunderstanding of the nature and object of inspiration. It may be removed by considering that

(a) In the case of books made up from preexisting documents, inspiration simply preserved the compilers of them from selecting in adequate or improper material. The fact of such compilation does not impugn their value as records of a divine revelation, since these books supplement each other?s deficiencies and together are sufficient for man?s religious needs.

Luke distinctly informs us that he secured the materials for his gospel from the reports of others who were eyewitnesses of the events he recorded ( <420101>Luke 1:1-4) The book of Genesis bears marks of having incorporated documents of earlier times. The account of creation which begins with <010204>Genesis 2:4 is evidently written by a different hand from

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