| Please forward our prayers to your friends and family. http://www.loveamericaback |
|
Home Page of Love America Back |
Its Supernatural Design and Spiritual Significance PART I Chapter I
There can be neither works nor words without number. We can understand how man can act and speak without design or significance, but we cannot imagine that the great and infinite Creator and Redeemer could either work or speak without both His words and His works being absolutely perfect in every particular. "As for God His WAY is perfect" (Psa 18:30). "The Law of the LORD is perfect" (Psa 19:7). They are both perfect in power, perfect in holiness and righteousness, perfect in design, perfect in execution, perfect in their object and end, and, may we not say, perfect in number. "The LORD is righteous in all His ways: and holy in all His works" (Psa 145:17). All His works were (and are) done, and all His words were spoken and written, in the right way, at the right time, in the right order, and in the right number. "He telleth the number of the stars" (Psa 147:4). He "bringeth out their host by number" (Isa 40:26). "He weigheth the waters by measure" (Job 28:25). We may, therefore, say with David: "I meditate on all Thy works; I muse on the work of Thy hands" (Psa 143:5). In all the works of God we find not only what we call "Law," and a Law-maker, but we observe a Law enforcer. We speak of laws, but they are nothing in themselves. They have no being; they possess no power; they cannot make themselves, or carry themselves out. What we mean when we speak of law in nature is simply this: God in action; God not merely giving or making laws, but carrying them out and enforcing them. As He is perfect, so His works and His words also must be perfect. And when we see number used not by chance, but by design; not at haphazard, but with significance; then we see not merely so many works and words, but the Living God working and speaking. In this first part of our subject we are to speak only of design in the use of number; and in the second part, of significance. In this first chapter we will confine our thoughts to design as it is seen in the works of God; and in the second, as it is seen in the Word of God. When we see the same design in each; the same laws at work; the same mysterious principles being carried out in each, the conviction is overwhelming that we have the same great Designer, the same Author; and we see the same Hand, the same seal stamped on all His works, and the same signature or autograph, as it were, upon every page of His Word. And that, not an autograph which may be torn off or obliterated, but indelible, like the water-mark in the paper; so impressed upon and interwoven with it that no power on earth can blot it out. Let us turn first to Here we see number displayed in a remarkable manner. The 12 signs of the Zodiac, each with three constellations, making 36 in all, which together with the 12 signs make a total of 48. There must be a reason, therefore, why the number 12 should thus pervade the heavens. Why should 12 be the predominating factor? Why should it not be 11, or 13, or 7, or 20? Because 12 is one of the four perfect numbers, the number of governmental perfection; hence it is associated with the rule of the heavens, for the sun is given "to rule the day," and the moon "to govern the night." The significance of this, however, must be deferred till we come to consider the number "twelve" under this head. It is enough for us now to notice the fact here, upon the threshold of our subject, that we have one common measure, or factor, which is seen in the 12 signs of the Zodiac, the 36 (3x12) constellations,* the total 48 (4x12); the 360 (12x30) degrees, into which the great circle of the heavens is divided. No one can tell us why the number of degrees was first fixed at 360. It has come down to us from ancient times, and is used universally without a question.** And it is this division of the Zodiac which gives us the 12 months of the Zodiacal year. This is called also the Prophetic year, for it is the year which is used in the prophecies of the Bible.*** Here, then, is an example of number as it is used in the heavens. Twelve is the pervading factor. It is not necessary to go into the intricacies of this vast part of our subject. Notwithstanding the fact that God gave to man these heavenly time-keepers, he has so misused the gift (as he has every other gift which God has ever given him) that he cannot tell you now what year it really is! No subject is in more hopeless confusion, made worse by those who desire the dates to fit in with their theories of numbers, instead of with the facts of history. We shall, therefore, avoid man's use of numbers. Our only concern in this work is with God's use of them. Here we shall find both design and significance. Here, therefore, we shall find that which is certain and full of interest. The first natural division of time is stamped by the Number seven. On the seventh day God rested from His work of Creation. When He ordained the ritual for Israel which should show forth His work of Redemption, seven is again stamped upon it in all its times and seasons. The seventh day was the holy day; the seventh month was specially hallowed by its number of sacred festivals; the seventh year was the Sabbatic year of rest for the land: while 7 x 7 years marked the year of Jubilee (Lev 25:4,8). Thirty jubilees bring us from the Exodus to the opening of Christ's ministry, when, opening Isaiah 61:2, He proclaimed "the acceptable year of the Lord" in a seven-fold prophecy (see Luke 4:18-21). The great symbolical divisions of Israel's history, or rather of the times of God's dealings with them, are marked by the same number; and if we confine ourselves to duration of years rather than to the succession of years and chronological dates; with kairoV (kairos), season, a definitely limited portion of time, rather than with cronoV (chronos), time, the course of time in general* (hence our word "chronology"), —we shall have no difficulty. God's dealings with His people have to do with actual duration of time rather than with specific dates; and we find that His dealings with Israel were measured out into four periods, each consisting of 490 (70 times 7) years. Thus:— It is clear that these are periods of duration having regard only to Israel, and to Jehovah's immediate dealings with them. For in each one there is a period of time during which He was not immediately governing them, but in which His hand was removed, and His people were without visible tokens of His presence with them.
Thus the number seven is stamped on "the times and seasons" of Scripture, marking the spiritual perfection of the Divine Prophecies.
We see the same law at work in various departments of nature. Sometimes one number is the dominant factor, sometimes another. In nature seven is found to mark the only possible mode of classification of the mass of individuals which constitutes the special department called science. We give the seven divisions, with examples from the animal and vegetable kingdoms. The one specimen of an animal (the dog) and one specimen of a flower (the rose).
Here all is law and order. Number comes in, in many cases determining various classifications. In the Endogens (or inside-growing plants) three is a prevailing number; while in Exogens (or outside-growing plants) five is a prevailing number. The grains in Indian corn, or maize, are set in rows, generally straight, but in some cases spirally. These rows are always arranged in an even number. Never odd! They range from 8, 10, 12, 14, 16, and sometimes as high as 24. But never in 5, 7, 9, 11, 13, or any odd number of rows. The even number is permanent. Mr. H. L. Hastings tells of one farmer who looked for 27 years and could not find a "cob" with an odd number of rows. A slave was once offered his freedom if he found a corn-cob with an odd number, and one day he found one! But he had found it also some time before, when it was young; carefully cut out one row, and bound it up, so that the parts grew together as the corn-cob developed, and finally presented the phenomenon of having an odd number of rows. This exception proves the rule in an interesting manner. If we notice how the leaves grow upon the stem of a plant, not only is law seen in classifying their nature and character, but number is observed in their arrangement and disposition. Some are placed alternately, some opposite, while others are arranged spirally. But in each case all is in perfect order. After a certain number of leaves one will come immediately over and in the same line with the first:—
offers a vast field for illustration, but here again the grand impress is seen to be the number seven. The days of man's years are "Three-score years and ten" (7x10). In seven years the whole structure of his body changes: and we are all familiar with "the seven ages of man." There are seven Greek words used to describe these seven ages, according to Philo:—
The various periods of gestation also are commonly a multiple of seven, either of days or weeks. With INSECTS the ova are hatched from seven half-days (as the wasp, bee, etc.); while with others it is seven whole days. The majority of insects require from 14 (2x7) to 42 (6x7) days; the same applies to the larva state. With ANIMALS the period of gestation of— With BIRDS, the gestation of— With the Human species it is 280 days (or 40x7). Moreover, man appears to be made on what we may call the seven-day principle. In various diseases the seventh, fourteenth, and twenty-first are critical days; and in others seven or 14 half-days. Man's pulse beats on the seven-day principle, for Dr. Stratton points out that for six days out of the seven it beats faster in the morning than in the evening, while on the seventh day it beats slower. Thus the number seven is stamped upon physiology, and he is thus admonished, as man, to rest one day in seven. He cannot violate this law with impunity, for it is interwoven with his very being. He may say "I will rest when I please,"— one day in ten, or irregularly, or not at all. He might as well say of his eight-day clock, "It is mine, and I will wind it up when I please." Unless he wound it at least once in eight days, according to the principle on which it was made, it would be worthless as a clock. So with man's body. If he rests not according to the Divine law, he will, sooner or later, be compelled to "keep his sabbaths," and the rest which he would not take at regular intervals, at God's command, he has to take at the command of man all at once! Even in this case God gives him more rest than he can get for himself; for God would have him take 52 days' rest in the year, and the few days' "change" he is able to get for himself is a poor substitute for this. It is like all man's attempts to improve on God's way. It is not always seven, however, which is the predominant factor in physiology or natural history. In the case of the BEE, it is the number three which pervades its phenomena—
Here we are met with a field of research in which constant discoveries are being made. Chemistry is worthy of the name Science. Here are no theories and hypotheses, which deprive other so-called sciences of all title to the name. Science is Scientia, knowledge, that which we know, and what we know is truth which can never alter. Chemistry, for example, is not like geology, whose old theories are constantly being superseded by new ones. If we know the action of a certain substance, then our knowledge never changes. But side by side with this unchangeable truth there is the constant discovery of new truths. All matter is made up of certain combinations of various elements, which are its ultimate, indecomposable constituents. Not that these elements are absolutely simple, but that hitherto they have not been decomposed. Some of these have been known from the most ancient times, while others are of quite recent discovery. Hence their number is slowly being increased. In 1874 there were 64; now there are about 70. But though their total number cannot yet be known, the law by which they are arranged has been discovered. This law is complex, but perfect. 1. All the elements when magnetized fall into two classes. One class immediately ranges itself east and west, at right angles to the line of magnetic force (which is north and south), and is hence called Diamagnetic (i.e. through or across the magnet); while the other immediately ranges itself by the side of and parallel to the magnetic pole (i.e. north and south), and is called Paramagnetic (i.e. by the side of the magnet). 2. Further, it is observed that these elements have other properties. Some combine with only one atom of another element, and are called Monads; some combine with only two atoms of another element, and are called Diads; some combine with only three, and are called Triads: while those that combine with four are called Tetrads, etc. 3. Now when the elements are arranged, first on the two sides of the dividing line, according to their Diamagnetic and Paramagnetic characters; and then placed on lines according to their properties as Monads, Diads, etc.; and further, are arranged in the order of their atomic weights,* the result is seen in the accompanying illustration [Reynold's Curve of the Elements according to the Newlands-Mendelejeff Periodic Law], which exhibits the presence and working of a wonderful law. On carefully examining this table it will be seen,— 1. That on either side of the central or neutral line, there are alternate groups of seven elements, and that these seven fall into the form of an introversion, Monad answering to Monad, Diad to Diad, etc., thus:—
Thus we have an introversion of seven elements alternated throughout the entire series. 2. Next observe that each time the line crosses upward from right to left there is a group of three neutral elements that occur together, near the atomic weights of 60, 100, and 190. So perfect is the law that the discoverers believe that about the points 20 and 155 there are yet two sets of three elements to be discovered... 3. Also observe that when the lines pass upward from left to right there are no elements whatever on this neutral line, and therefore we do not expect any to be discovered. 4. Further, that there are others which will yet be discovered to fill in the gaps that are left vacant, above the weights 145. A few years ago the number stood at 64. The present list contains 69. Some newly-discovered elements have been brought under notice while writing these words. They are Cerium, 141.5; Neodymium, 140.8; Praseodunium, 143.6; and "Ytterbium," 173. These with others that may yet be discovered will fill up some of the gaps that remain. 5. There is an element whose atomic weight is a multiple of 7 (or very nearly so) for every multiple up to 147, while the majority of the others are either square numbers (or multiples of a square number), multiples of 11, or cube numbers. Indeed we may say that every important element is a multiple of either 4 or 7; gold, the most valuable, for example, being 196 (4x72); iron, the most useful, 56 (7x23); silver being 108 (4x27, or 22x33), copper 63 (7x9), carbon 12 (3x4), mercury 200 (4x50), bismuth 208 (4x52), etc.* 6. Note that all the parts of the image which Nebuchadnezzar saw in his dream are here, and they are all on the left or diamagnetic side; that is to say, they are at cross purposes with the line of Divine government! The three which are pure and unmixed are all on the same line of monads—"gold," "silver," and "copper,"—while the fourth, "iron," is neutral, neither for nor against, like the fourth power, which is both religious and at the same time antichristian. The heaviest is at the top and the lightest at the bottom, as though to show us that the image being top-heavy is not destined to stand. Three have already passed away; the fourth is approaching its end; and presently, the "power" which was committed to the Gentiles shall be given to Him "whose right it is," and the fifth monarchy (illustrated by the Rock out of which all the others proceed) shall swallow all up when the kingdoms of this world shall become the kingdom of our Lord and of His Christ. Thus the very elements of matter are all arranged according to number and law. When this law was first spoken of, it appeared to some chemists to be as absurd as suggesting that the alphabetical arrangement could be the scientific or natural order. But here we have a natural, or rather, we should say, a Divine order. For the elements, when arranged according to the weights and properties which God has given to them, are found to fall into this wondrous order. Here there can be no room for human fancy, but all is the result of knowledge, or science truly so called.
Sound is the impression produced on the ear by the vibrations of air. The pitch of the musical note is higher or lower according as these vibrations are faster or slower. When they are too slow, or not sufficiently regular and continuous to make a musical sound, we call it noise. Experiments have long been completed which fix the number of vibrations for each musical note; by which, of course, we may easily calculate the difference between the number of vibrations between each note. These were finally settled at Stuttgart in 1834. They were adopted by the Paris Conservatoire in 1859, but it was not till 1869 that they were adopted in England by the Society of Arts. The following is the scale of Do showing the number of vibrations in a second under each note and the differences between them:—
In the upper row of figures, those immediately under each note are the number of vibrations producing such note. The figures in brackets, between these numbers, show the difference between these vibrations. The figures in the lower line are merely the factors of the respective numbers. On examining the above it will be at once seen that the number eleven is stamped upon music; and we may say seven also, for there are seven notes of the scale (the eighth being the repetition of the first). The number of vibrations in a second, for each note, is a multiple of eleven, and the difference in the number of vibrations between each note is also a multiple of eleven. These differences are not always the same. We speak of tones and semitones, as though all tones were alike, and all semitones were alike; but this is not the case. The difference between the semitone Mi and Fa* is 22; while between the other semitone, Si and Do, it is 33. So with the tones: the difference between the tone Do and Re, for example, is 33; while between Fa and Sol it is 44; between Sol and La it is 44; and between La and Si it is 55. The ear can detect and convey these vibrations to the brain only within certain limits. Each ear has within it a minute organ, like a little harp, with about ten thousand strings. These organs were discovered by an Italian named Corti, and hence have been named "the organs of Corti." When a sound is made, the corresponding string of this little harp vibrates in sympathy, and conveys the impression to the brain. The immense number of these little strings provides for the conveyance of every conceivable sound within certain limits. In the scale, as we have seen, there is a range of 264 vibrations. There is a difference between each one, so that there are practically 264 notes in the scale, but the ear cannot detect them. The ear of a skilled violinist can detect many more than an ordinary untrained ear. The mechanical action of a pianoforte can record only twelve of these notes. The violin can be made to produce a much larger number, and is therefore more perfect as an instrument, but not equal in this respect to the human voice. The wonderful mechanism of the human voice, being created by God, far excels every instrument that man can make. There are vibrations which the ear cannot detect, so slow as to make no audible sound, but there are contrivances by which they can be made visible to the eye. When sand is thrown upon a thin metal disc, to which a chord is attached and caused to vibrate, the sand will immediately arrange itself in a perfect geometrical pattern. The pattern will vary with the number of the vibrations. These are called "Chladni's figures." Moist plaster on glass or moist water-colour on rigid surfaces will vibrate at the sound, say, of the human voice, or of a cornet, and will assume forms of various kinds—geometrical, vegetable and floral; some resembling ferns, others resembling leaves and shells, according to the pitch of the note. The "Pendulograph" is another contrivance for rendering these vibrations visible to the eye; and for exhibiting depths of sound which are totally inaudible to the ear. The pen is attached to one pendulum and the paper to the other, and these are made to oscillate at right angles with each other. When each pendulum is set at the same length (making the same number of vibrations in the same time), the figure made by the pen will be a perfect circle. But when these lengths (or vibrations) vary, the patterns that are described are as exquisite as they are marvelous, and almost infinite in their variety and design. Even the organs of Corti are limited in their perception, notwithstanding the many thousands of minute vibrating chords. When these organs are perfect or well formed there is what is called "an ear for music." But in many cases there is "no ear for music." This means that these organs are defective, not fully developed, or malformed, in the case of such persons; and that the sounds are not accurately conveyed to the brain. There is a solemn and important truth therefore in the words, "He that planted the ear"! (Psa 94:9). What wondrous planting! Not every one has this peculiar (musical) "ear." And no one has by nature that ear which can distinguish the things of God. The spiritual ear is the direct gift and planting of God. Hence it is written, "He that hath an ear," i.e., only he that hath that divinely-planted, God-given ear can hear the things of the Spirit of God. "An ear to hear" those spiritual things is a far greater reality, and an infinitely greater gift, than an ear for music! Oh wondrous ear! It is the Lord that gives "the hearing ear" (Prov 20:12). He wakeneth the ear to hear (Isa 50:4); It is the Lord that openeth the ear (Isa 50:5). The natural ear does not hear spiritual sounds; it cannot discern them (Isa 64:4 and 1 Cor 2:9). Thus nature and grace illustrate each other, and reveal the great fact that there is a secret ear, more delicate than any "organs of Corti," that can detect sounds invisible as well as inaudible to the senses, and which enables those who possess it to say:—
One more step brings us to colour, which is caused by the vibrations of light, as sound is caused by the vibrations of air. There is a relation between the two, so that a particular colour corresponds to a particular note in music. Hence there are seven colours answering to the seven musical sounds, and it is found that sounds which harmonize, correspond with colours that harmonize. While discords in colour correspond with discords in music. The seven, both in music and colour, are divided into three and four. Three primary colours and four secondary, from which all others proceed, answer to the three primary sounds called the Tri-chord, or common chord, and four secondary. The subject is too abstruse to enlarge further upon here. Sufficient has been said to show that in the works of God all is perfect harmony, order and symmetry, both in number and design; and one corresponds with the other in a real and wonderful manner. The one great question now is, May we not expect to find the same phenomena in that greatest of all God's works, viz., His Word? If not the greatest in some senses, yet it is the greatest in its importance to us. For if we find in it the same corresponding perfection in design, then we see throughout the whole of it the same mysterious autograph. And its truths, and promises, and precepts come to us with increased solemnity and power; for the words of the book say with the stars of heaven PART I Chapter II We now come to the Word of God, which is the greatest, and, to us, most important of all God's works. May we not look for, and expect to find, number used not only with the same wondrous design, but, here, with significance also? If there be design, there must be significance. We may not always see the reason for the latter in the works of creation; but we cannot fail to do so in the great work of Divine Revelation. In Daniel 8:13 we read, "Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation," etc.? Here, a revelation of a certain future prophetic event was made to Daniel, by a certain saint or holy one, i.e., a holy angel; and "another" angel asked a question concerning numbers—"How long," etc.? The name of "that certain saint" is given in the Hebrew, and is placed in the margin, with its meaning. His name is "PALMONI," and it means "the numberer of secrets, or the wonderful numberer." So that there is one holy angel, at least, whose function has to do with numbers. Numbers, therefore, and their secrets, hold an important place in the words as well as in the works of God. "A wonderful numberer" ("PALMONI") presides over them, and has his place in making known the things of God. This certainly looks like design; and, if so—if not only the "days" in which revealed events shall take place are numbered, but the words also themselves are numbered— then we shall have a great and wondrous proof of the Divine, verbal, and even literal inspiration of the Word of God. "It is the glory of God to conceal a thing: but the honour of kings is to search out a matter" (Prov 25:2). In searching out, therefore, the secrets of the Word of God, we are doing not only a royal, but an honourable work. "The work s of the LORD are great: sought out of all them that have pleasure therein" (Psa 111:2). This is quite different, of course, from trying to find out what God calls His "secret things." "The secret things belong unto the LORD our God; but those things which are revealed belong unto us and to our children for ever" (Deut 29:29). Our searching must be confined to what is revealed. With what God has been pleased not to reveal, but to keep secret, not only have we nothing whatever to do, but we are guilty of the sin of presumption in even speculating about it. If a child of God is observed to be much occupied with God's "secret things," he will be found to be one who neglects the study of the things which God has revealed. We can have neither words nor works without "number." The question which we have to answer is—Is number used with design or by chance? Surely if God uses it, it must be with infinite wisdom and with glorious perfection. And so it is. Each number has its own significance; and its meaning is found to be in moral harmony and relation to the subject matter in connection with which it stands. This harmony is always perfect. Every word of God's Book is in its right place. It may sometimes seem to us to be deranged. The lock may be in one place, and the key may sometimes be hidden away elsewhere in some apparently inadvertent word or sentence. A volume might be written in illustration of this fact; and it would be a profitable Bible-study to search out these little seemingly unimportant keys. For example: In Genesis 11 and 12, we see how Abram came out of Ur of the Chaldees, but instead of going on at once to Canaan, he stops a long time in Haran. The explanation of this delay is not given there. It is hidden away in Acts 7:4, where we read, "from thence [i.e. from Haran] when his father was dead." From which we learn that Terah was the hindrance; and we are taught by the fact, thus emphasized, how earthly relationships may sometimes hinder our complete obedience. Another example is Isaiah 52:4: "My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without case." Here is a very difficult lock. This verse has greatly puzzled commentators, who assume that two oppressions are spoken of, one in Egypt and the other in Assyria. They are therefore at a loss to understand and explain why these two oppressions are mentioned together in one verse, as though they were closely connected, when in fact they were separated by more than seven centuries. The key is hidden away in one little word in Acts 7:18, "There arose another king." The word here translated "another" is not alloV, another of the same kind; but it is eteroV, another of a different kind; showing us that it was a different dynasty altogether: and the monuments now prove that it was a new Assyrian dynasty.* Many other examples might be given to show how a name, or a word, or a genealogy, or a date, may be found, which is seemingly of little or no importance in its context, and yet may throw wondrous light on a passage written elsewhere, and be a key to a difficulty, otherwise, inexplicable. "But all these worketh that one and the self-same Spirit," whose infinite wisdom is seen inspiring the whole of Divine revelation and securing a uniformity in results which would be absolutely impossible in a work written separately by different writers. Let us defer for the present the subject of significance, and look at a few facts which show a manifest design pervading the whole Bible, by which various agents, writing at different intervals, and thus separated both by place, and time, and circumstance, are yet made to use certain words a definite number of times. The actual number depends upon the special significance of the word; for the significance of the word corresponds with the significance of the number of the times it occurs. Where there is no such special significance in the meaning or use of the word, there is no special significance in the number of its occurrences. But where there is a general importance in the word, apart from its direct significance, then the word occurs according to law. All such general and important words—i.e., such words on which the Holy Spirit would have us place special emphasis, or would wish us to lay special stress—occur a certain number of times. These are either— It is interesting to notice why these numbers should be thus associated together. They are significant in themselves, for seven is one of the four so-called perfect numbers, 3, 7, 10 and 12, as we shall see below.
The association of the numbers 11 and 7 connects this arithmetical law with the geometrical, and calls our attention to the phenomena presented by the sides of the four primary rectilineal forms— The number 18 (the sum of these, 7 + 11) in Scripture and in nature is usually thus divided into 7 and 11, or 9 and 9. As 7 is to 11, so is the height of a pyramid (whose base is a square) to the length of its base. As 7 is to 11 expresses also the ratio between the diameter of a circle and its semi-circumference; or between a semi-circle and its chord. Further, as 18 in Scripture and in nature is divided into 7 and 11, so 7 is divided into 3 and 4 (3+4=7), and 11 is divided into 5 and 6 (5+6=11). These numbers, 3, 4, 5, and 6, are related by a perfect arithmetical progression, whose difference is unity (1). Their product gives us the well-known division of the circle into 360 degrees (3x4x5x6=360)*. No one can tell us why the great circle of the heavens (the Zodiac) should be divided into 360 parts, instead of any other number, for apart from this it appears to be perfectly arbitrary. This is the number, however, which gives us the great Zodiacal, Prophetic, and Biblical year of 360 days, which was given originally to Noah, and employed by the Babylonians and Egyptians. It is the multiplication of seven of these great Zodiacal circles, or years, by seven, which gives us the great number expressive of chronological perfection (360x7=2520). The number 2520 is, perhaps, the most remarkable of all others, for
Finally, in the musical scale, as we have already seen, we again meet with these numbers seven and 11 as the expression of the seven primary notes and the 11 semitones. What there is of design or chance in all this we must leave to the judgment of our readers. It is sufficient for our purpose now, merely to note that these two numbers, seven and 11, have been specially selected to play so important a part;* and that there is such a remarkable relation between them must be due to design. Why should it be these two numbers seven and 11? Why not any other two numbers? or why two at all? Why not three? We may or may not be able to explain why, but we cannot close our eyes to the fact. We are now merely observing phenomena and noting the working of laws. Let us look first at
The Old Testament The Authorised Version, and indeed all printed Bibles, contain and reckon 39 separate books in the Old Testament. The Alexandrian Jews and early Christian Fathers reckoned 22 (2x11) books. This number was arbitrarily and artificially made by putting certain books together in order to make the number of the books agree with the number of letters in the Hebrew alphabet.* But all these reckonings are of no value, none of them being based on any authority, and all of them being against the authority of the Hebrew MSS, which is all that we have to guide us in the matter. In other words, the number and order of the books of the Bible come to us on precisely the same authority as its facts and doctrines. In the Hebrew MSS Ezra and Nehemiah are always reckoned as one book, with the one name, Ezra. Each of the double books is reckoned as one book (e.g. 1 and 2 Samuel, 1 and 2 Kings, and 1 and 2 Chronicles), and all the minor prophets are also reckoned as one book. This makes 24 books in all. This is 8 x 3, both factors stamping the number with the seal of Divine perfection. (see under the numbers Three and Eight).*
The New Testament contains 27 separate books (3x3x3 or 33). Of these 27 books, 21 (3x7) are Epistles.
If we take the agents employed, we have 28 writers (4x7) in the Old Testament, and 8 (23) in the New Testament; or together, 36 (62). Of the 21 Epistles of the New Testament 14 (2x7) are by Paul, and seven by other writers. In this we have an argument for the Pauline authorship of the Epistle to the Hebrews; an argument which is confirmed by the numbers of verbal occurrences shown below. (See pages 37-41.)* Not only do we find these phenomena in the books and the writers of the Bible, but in the occurrences of important words and phrases.
In God's covenant with Noah (Gen 9) the word tyrb@, Berith, "covenant," is used seven times; with Abraham (Gen 15 and 17) 14 times.
"Verily" is shown to be a weighty word. It occurs 49 times (72) in the first three Gospels* and 25 times in John (52). In the Gospel of John, however, it is always used double ("Verily, verily"), making 50 altogether in John, and 49 in the other three, or 99 in all (32x11). If we separate those which were spoken to the Disciples and those spoken to others, we have
"Moses" occurs 80 times in the New Testament (42x5) (or 23x10). The Concordance gave only 79, overlooking Hebrew 11:23. The names of the Apostles conform to this law:— Seven were called before the whole Twelve were appointed:—
Then the Twelve appear to have been called at seven different times:—
Here the seven is divided as usual into 4 and 3. Four being recorded in John's Gospel, and three in the other Gospels. It is probable also that they belonged to seven different families, but the relationships are too uncertain for us to speak positively. At any rate seven were brothers:—Peter and Andrew; James and John; James (the less), Judas (Lebbaeus or Thaddaeus), and Simon (Zelotes). Side by side with this seven-fold order, marking the number of the Apostles, there is a three-fold division of the twelve into fours. Altogether there are four (22) lists of the Apostles' names; three in the Gospels and one in the Acts. In each list the order of the names varies, but with this remarkable agreement, that the first name in each group is the same in each list, while the other three, though they are in a different order, are never in a different group, thus:—
Note (1) that 4 hold the same place in each list, Judas Isacriot being always last. (2) That in Matthew and Luke the first four are arranged in pairs according to their calling and sending out; while in Mark and Acts they are placed individually according to their pre-eminence. (3) The second four are given in Matthew, Luke, and Acts, in pairs; while in Mark they are given individually. (4) The third four are in Matthew, again given in groups; while in Mark, Luke, and Acts the order is individual. (5) That each group furnished a penman of the NT: from the first Peter and John; from the second Matthew; from the third James and Jude. The illustrations of the working of this law might be indefinitely extended. We have given merely a selection from our lists, which contain a large number of examples. Let us turn to In the Book of the Revelation of Jesus Christ, seven seems to be the predominating number, not only used as a numeral, but in the occurrences of the important words:—
These are some examples, among many others, from one book.
tw$dl:w$t@ hl@e)' (aleh tol'doth), these are the generations, i.e., these are the events that time brought forth to him; (from dly (yalad), to bring forth); or these are the things or persons produced by him. This phrase occurs 14 times in the Bible, 13 times in the Old Testament and once in the New Testament.
The first and last are used only of the "first Adam" and of the "last Adam." But these have the additional formula, "This is the book of," etc. (Gen 5:1 and Matt 1:1). While the total number is 14, Genesis has 11, which divide the book into twelve sections. The first section being the Introduction, and the rest consisting of these eleven "Tol'doth," making twelve divisions in all, in Genesis. The eleven Tol'doth in Genesis are as follows:—
The Massorah calls attention to the fact that the word Tol'doth, in the Old Testament, is spelt in two ways. The first and the last occurrences (Gen 2:4 and Ruth 4:18) are spelt with two Vaus, (tw$dl:w$t@); the other eleven are spelt with one Vau (td&l:w$t@). Various fanciful explanations of the phenomena are indulged in by Jewish Commentators. But the simple reason seems to lie in the fact, that the spelling of the first and last is called plene, i.e., full or complete; while the spelling of the other eleven is called defective. Thus the eleven which relate to Adam and his posterity (5:1, &c.) are stamped with defect: while the first, which relates to the heavens and the earth, tells of the perfection in which they were created; and the last, which relates to Pharez (Ruth 4:18), contains the first mention of the name of David, and tells of the Perfect One—David's Son and David's Lord, who shall restore perfection to His people as well as to the new heavens and the new earth. It is instructive to notice these divine divisions, and see how different they are from either man's chapters, or man's theories as to the Jehovistic and Elohistic sections, according to which some editor is supposed to have pieced together a number of separate documents by two different authors, one of whom used the word Elohim (God), and the other Jehovah (LORD). As a matter of fact, if we take these divinely marked sections, five of them contain both titles (viz., the 2nd, 3rd, 6th, 8th, and 11th); four of them contain neither (the 5th, 7th, 9th, and 10th); only the first has the combined title Jehovah Elohim (the LORD God); and only the Introduction has Elohim alone; while "Jehovah" is used by nearly all the speakers, except the Serpent, Abimelech (to Abraham, not to Isaac), the sons of Heth, Pharaoh, Joseph, and his brethren. Thus, this simple fact to which we are led by the consideration of design in the employment of numbers, entirely explodes the elaborate theories of the so-called "higher critics" concerning the Book of Genesis
We must not, however, multiply these seven-fold occurrences, because they properly come under our head of "significance," and belong to the many illustrations of this number of spiritual perfection. We shall treat them more fully under the number "Seven." We will close these few specimens, selected from a long list of over one hundred, with the phrase, thus shown to be important:—
Of these 28, note, that 7 are in the Gospels, and 21 in the rest of the New Testament; a seven-fold arrangement within the square numbers.
This law, affecting the occurrence of important words, may be used in evidence as to authorship. For example, if we take certain words in Paul's Epistles alone, we do not find the law operating unless we include the Epistle to the Hebrews. If we add the occurrences in Hebrews to those in the other Pauline Epistles, the harmony is at once restored. Omitting those numbers which have their own special significance, such as 2, 3, 4, 5, 6, 8, 9, 10, 12 ,13, etc., let us note the following examples of squares, cubes, 7, and 11:— This list might be greatly extended, especially if we included groups of words from the same root. When we consider the same phenomena with regard to the other numbers according to their own peculiar significance,* the evidence is overwhelming as to the so-called Pauline authorship of the Epistle to the Hebrews. Without it the Epistles of St. Paul are only thirteen in number, with it they are 14 (2x7). This principle governs the occurrences and use of words. The same test may be applied to
In the same way we may take both Old and New Testaments together, and see how marvellously thirty-six writers so use their words that when all are taken together we find the same law at work! This would be absolutely impossible if "one and the self-same Spirit" had not inspired the whole so as to produce such a harmonious result. The instances are very numerous, and the following words and phrases are given merely as examples:—
The half of the important Prophetic period (Daniel's last week, or the last of the 70 weeks, Dan 9:27) is mentioned seven times. This, perhaps, ought to be reserved and considered in its significance under the number "seven." The point, however, now is the manner in which this seven is made up; for though the period is given in three different languages, two Testaments, and three forms (years, months, and days) the number is still seven:— Have we not in all this a design which is far beyond nature? A supernatural design? Numbers must occur; and the only question is, Shall they be used by design or by chance? In order, or disorder? According to law, or without law? In the works of God they are used always in perfect order. Surely then we ought to look for the same order in His Word; and be surprised if we do not find it. If we look at a window of coloured glass, made after the modern fashion, with pieces of various colours put in at haphazard, we see at once that there is no design. But if we observe another window in which the pieces of glass are arranged in a perfect and intricate geometrical pattern, or with human or other forms, we immediately acknowledge design, and say that the hand that formed that window must have been guided by a head that designed the whole! This is our conclusion, then, as to the works and Word of God. Neither Moses nor any other person could have secured the above results. Moses used a certain word by Divine inspiration, not knowing, in all probability, how many times he had used it. It is inconceivable that, even had he known, he could have told Joshua how many times he was to use it; and that Joshua could have arranged with another; and that this could have gone on for fifteen centuries and ensured that the last writer should use the word only a certain definite number of times so as to secure a particular result! Impossible! No! Each writer must have been ignorant as to this final result; but each wrote "as he was moved by the Holy Ghost"; and hence, each contributed such a part as should end in perfecting the original design. This sweeps away as with a flood, all the puny attempts of man either in attacking or defending the inspiration of the Word of God; for that word has suffered almost as much from the unwise defences of its friends, as from the malignant attacks of its enemies. We take the high ground of making everything else submit to it. Instead of making the Bible agree with science, science must agree with the Bible. If it does not, it is only because it is "science falsely so-called," and not real science. Scientia is the Latin word for knowledge. Whereas very much of what goes by the name of "science" to-day is not science at all. It is only hypothesis! Read man's books on this so-called science, and you will get tired of the never-ending repetition of such words as "hypothesis," "conjecture," "supposition," etc., etc. This is the reason that such theories, which are falsely dignified by the name of science, are constantly changing. We talk of the "Science of Geology," or of "Medical Science"; but read books on geology or medicine, for example, written fifty years ago, and you will find that they are now quite "out of date." But truth cannot change. Truth will never be "out of date." What we know can never alter! This of itself proves that the word science is wrongly used when it is applied only to hypotheses, which are merely invented to explain certain phenomena. It is not for such theories that we are going to give up facts. It is not for conjectures that we are going to abandon truth. Man must offer us something better than his own thoughts if he wants us to give up the thoughts of God. In the Bible we have got something certain and something perfect. Every fact and truth which is discovered only helps to prove its truth and to exhibit its perfection. No monument that has ever been dug up—no manuscript that has ever been discovered, has ever been other than an evidence of Bible truth! We are not afraid of any phenomena which may be observed in the rocks, or of any monuments or tablets which may be dug up from beneath them. These are not, and never have been, contrary to the Word of God. It is only man's interpretation of them which is against that Word, because it is only his thoughts which oppose it. Man, and all his thoughts are imperfect; so imperfect that he has failed even to take proper care of God's perfect Word. Like a beautiful stained glass window which has suffered from accident, or fire, or siege, and which man has endeavoured to "restore." We can see how exquisite are its colours and patterns; how perfect it once was. Here and there is a tiny piece wanting, or misplaced. But it does not hinder us from discerning the perfection of the original geometrical figure, or from admiring the delicacy of the features of the figure pourtrayed. The window is indeed marred. And one man has done much to repair the injury caused by the negligence of another. We can see the defect of the repairs; but we can see also that the design was originally perfect, and we praise and admire the wisdom of the designer. So it is with the Word of God. Nothing can hide the perfection displayed in its design. Man has been false to his trust. He has not preserved it with the faithfulness which should ever characterise a steward. But because man has been unfaithful, we are not going to question the faithfulness of God! Because man has not properly cared for this precious gift of God, we are not going to question the perfection of that gift! But this is what man has done and is doing;—he is charging upon God the result of his own sin, neglect, and folly! God has given man this "bread of life," and he is analysing it instead of eating it! God has given man His Word, and he is criticising it instead of believing it! This is the "wisdom" of man "up to date." This is the highest flight of his wisdom—"higher criticism"! Truly "the world by wisdom knew not God" (1 Cor 1:21). It never did and never will. Human wisdom ever leads from God. It is so with nineteenth century wisdom! It may seem very clever, very daring, very wise, for man to criticise the Word of God, but it is still true, as it is written (1 Cor 3:19).
Then away with man's wisdom! we do not want it. What we want is God's truth, and if man's science does not agree with God's Book, then so much the worse for his science. We will come to God's Word as those who are foolish in the eyes of the world, because we desire to be made wise unto salvation (2 Tim 3:15); and because we remember the words of the Lord Jesus, how He said, "Ye do err, not knowing the Scriptures" (Matt 22:29).
SPIRITUAL SIGNIFICANCE
|
Be sure to check out our Online Directory | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| We seek to build a force of intercessors in order to possess the land. www.loveamericaback.com |