“Piles of brick and lumber and sand are as much a house, as the mere piling up of thoughts will constitute a discourse” (Broadus, Preparation and Delivery, p. 397).
“At thy right hand there are pleasures for evermore” (Ps. 16: 11)
The Basket Case Chronicles #161
“Follow after charity, and desire spiritual gifts, but rather that ye may prophesy” (1 Cor. 14:1).
The justly famous thirteenth chapter of Corinthians has firmly established the ranking of the fruit of the Spirit over against the gifts of the Spirit. Out of faith, hope, and love, the greatest is love, and in his description of the fruit of the Spirit elsewhere, he lists love in the first place (Gal. 5:22). We saw this same truth earlier in this book. The Corinthians were gifted with every spiritual gift (1 Cor. 1:7) but that did not make them spiritual men (1 Cor. 3:1).
Having established this, he then turns to give us a ranking of the spiritual gifts themselves. Just as the fruit of the Spirit and the gifts of the Spirit are not equal, so also the gifts of the Spirit are not equal. That is why he says here that they are to pursue love in the first instance, and after that they are to desire the spiritual gifts. Once they have turned to the gifts, the gift to be valued above all the others is the gift of prophesy.
What is it to prophesy? The testimony of Jesus is the spirit of prophecy (Rev. 19:10), and so to speak the Word of God faithfully, in such a way as to turn everyone to Jesus, is the spirit of prophecy. That spirit can come upon a man directly, as it did the prophets of old, or it can be given to a man ministerially, as he speaks authoritatively from the Scriptures.
“It is a matter on which preachers seldom bestow any thoughtful attention; and yet few things are so important to their real success, as the possession, the culture, the control, of imagination” (Broadus, Preparation and Delivery, p. 396).
The three great themes of Exodus are the deliverance God brings to His people, the giving of the law, and the establishment of the tabernacle. There are other important themes as well, such as the recurring disobedience of the people. Remember as we work through the Bible, each book contributes to the grand theme of all Scripture, which is the redemption of God’s people, accomplished in the context of His reconciliation of all things in Heaven and on earth (Col. 1:20).
“And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?” (Ex. 17:5–7).
Summary of the Text:
What are the dates of the book? The book of Exodus begins with the death of Joseph (c. 1600 B.C.), but most of it centers on Israel’s encampment at the base of Mt. Sinai (c. 1440 B.C).
The first part of Exodus is simply narrative (Ex. 1-20), showing the deliverance from Egypt and culminating in the giving of the Ten Commandments. In chapters 21-24, we find a collection of assorted laws which amplify the Ten Commandments, and then the last part of the book concerns the building of the tabernacle (25-31). Woven throughout the whole thing we find the grumbling and disobedience of Israel.
The Definition of Israel:
This is the book that defines Israel for us. There are three distinctives that set Israel apart from other nations. The first is their national deliverance from the tyranny of Pharaoh. They have a historical foundation as a people together. Second, on the basis of this deliverance, this exodus, God gives them His law as a sign of His grace to them. Note particularly the preamble to the Ten Commandments. God identifies Himself as the one who brought them out of the house of bondage, and so the law represents moral liberty. Third, God establishes His tabernacle in their midst so that His presence might be with them. This means that God delivered them, God instructs them, and God accompanies them.
“The popular conception of imagination still is, that it assist the orator only in the way of producing high-wrought imagery, in letting off such fire-works of fancy as sophomores affect, and half-educated people admire” (Broadus, Preparation and Delivery, p. 395).
“True simplicity of style, which is at once intelligible, which has an easy movement, a natural beauty and a natural variety, requires patient thought, disciplined imagination, and thorough mastery of language” (Broadus, Preparation and Delivery, p. 394).
“The worst of all affectations in style is the affectation of simplicity” (Broadus, Preparation and Delivery, p. 393).
“At thy right hand there are pleasures for evermore” (Ps. 16: 11)
The Basket Case Chronicles #160
“When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Cor. 13:11–13).
In the previous verses, we were considering whether knowing in part or prophesying in part referred to the time of the older covenant or to the time prior to the eschaton. Is the arrival of the “perfect” to be understood as the completion of the canon, or as the resurrection of the dead. We now come to the place where I come down on the question—albeit gingerly.
When images are used in Scripture, one of our first questions should concern how that image is used in other places of Scriptures—and not what associations with that image might arise in our minds, for whatever reason.
The time prior to the “perfect” is described as the time of speaking and understanding in childish ways. This is not an image the Bible uses for our mortal lives, but it an image used for the time of God’s children under the old covenant. “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster” (Gal. 3:24–25).
And Paul describes the process of “becoming a man” as one, which if it is not quite completed, is at least started. When I became a man . . . While “face to face” has an eschatological feel to it, the whole idea of knowing in part appears to apply to the time of the old covenant, as contrasted with the fullness of knowledge in the time of the New Testament.