so to order and relate all his knowledge that the universe will appear to him an intelligible unity ; but this unity cannot be constituted without the idea of God; and if man is to affirm a reality corresponding to this idea so that he may be able to base this mental structure on the solid founda- tion of real existence, it is only by religion, respon- sive to revelation, that he can bridge the gulf between thought and being. Hence reason must recognize as regulative of the consciousness of self and of the world the consciousness of God, and is therefore dependent on revelation; and that not an abstract revelation discoverable in individual minds, but, as man’s reason has developed in human history, the concrete revelation in Christ in which man’s conception of God has found its most ade- quate and satisfying content. If we confine our regard to the intelligence within or the intelligible without, the supernatural may seem unintelligible ; but if we develop our sense of God, especially of our need of God to save and bless us, we shall gain the moral insight and spiritual discernment to apprehend and appreciate the supernatural. _
9. History and Literature of Revelation. — Hitherto revelation has been discussed as a history and not a literature, as a life and nota book. This seems to the writer the proper standpoint. The in- spiration of the writings contained in the Bible has in the traditional view too long been allowed to hold the foremost place; and the Higher Criticism has undoubtedly rendered us a service in compelling us to relate the literature to the history. ‘To say that the Bible is the record of the revelation is in- adequate, unless we give an extended sense to the word ‘record.’ While the narrative parts of the OT and NT do record the history of the Divine guidance and rule of the Hebrew people and the Christian Church, which is an essential element in revelation, yet in the Prophetic and Apostolic writings we have more distinctly and directly the literature of revelation, the expression of the in- spired consciousness of the bearers of God’s mes- sage to men. In the Psalms and the Wisdom literature we find the utterance of the devotional mood and the practical or speculative wisdom which a more or less close contact with Divine revelation produced. As in Christ the Spirit dwelt without measure, all His words and works are revelation ; and the witnesses of them for us, in so far as they were influenced and impressed by this revelation, were inspired. The inspiration of all the writings is not of the same intensity, but varies with the stage of God’s revelation reached, and with the degree in which the writer submitted himself to the presence and power of God’s Spirit in it. The primary matter is God’s action in events and persons to make Himself known, not in abstract truths about His nature but in concrete deeds in fulfilment of His purpose ; altogether secondary is the literature resulting from that action. Although we must approach this revelation through its litera- ture, the value of which is that it perpetuates and universalizes the revelation made temporally and locally, yet we must never allow ourselves to forget that the revelation was before the literature 3; and that even for us the literature is not an end in itself, but only a means to bring us here and now into vital contact and om communion with the God who thus revealed Himself that He may continue to reveal Himself to us in a deeper know- ledge, and warmer love, and better use of the Bible.
iii. THE Docrrinu oF REVELATION.—1. The OT doctrine of Revelation.—Whatever stages Hebrew faith may have passed through before it reached absolute monotheism, yet in its doctrine of Revela- tion it is assumed that there is only one God, and that idols are nothing (Ps W825) VS8222) S723 Jg
REVELATION
6°!, Ex 19°). Not only the history of the chosen people is ordered by Him (Ps 78. 105-107), but His judgments are also seen in the destinies of other nations (Am 1. 2. 97). He makes Himself known to persons who do not belong to the elect nation, as Melchizedek, Laban, Hagar, Pharaoh, Abimelech, Balaam, Cyrus, Job. His worship goes back to the beginnings of human history (Gn 4°), and even the heathen may offer Him an acceptable worship (Mal 1"). Nature reveals His glory (Job 38-41, Ps 8. 19. 29. 93, Is 40178). Man’s conscience, reason, spirit, as coming from Him, reveal Him (Gn 1%, Nu 16”, Dt 304, Lk 3¥, Job 32°, Ps 8° 36°, Pr 2° 9 20”, Ec 2”). But limiting our attention to the revelation to the chosen people, which, however, is conceived as having a relation to all mankind (Gn 12’, Is 49°), God’s intercourse with the patriarchs is often represented in language which is startling in its frank and free anthropomorphism. He appears to and talks with them. The references in Genesis to theophanies are so numerous that they need not be specially mentioned. (If with the aid of a con- cordance the word ‘appeared’ is tracked through the book, the relevant passages will be easily found). Sometimes the Lord appears or speaks in dreams, as to Jacob, Joseph, Pharaoh, Samuel, and Solomon. Sometimes He makes Himself known in a vision, as to Moses, Isaiah, and Ezekiel. A sign of His presence in the camp of Israel was the pillar of fire and cloud ; afterwards His presence was found in the ark of the covenant (18 4-5). A sound in the tops of the mulberry trees was to David the proof of God’s action (258 5%), To Elijah, God came not in the whirlwind, earthquake, or fire, but in the ‘ still, small voice’ (1 K 194-13), Through the priesthood, inquiry was made of Jehovah for guidance in perplexity by Urim and Thummim (see article in vol. iv.), or otherwise (Jg 20778, 1S 14°: 87 991°), and through it He communicated His blessing and instruction (Nu 62-27, Dt 33%). The seer also is consulted (1S 9). God’s leading is sought and found by various signs (Gn 241-4, 18 10°, Jg 7% ™4).