This has been often and largely descanted upon as an
important rule for interpreting Scripture, founded, as it is said, upon
Rom. xii, 6, “Let us prophesy according to the proportion” (_analogy_)
“of faith.”
The principle of this rule has been thus stated: It is evident the
Almighty doth not act without a design in the system of Christianity,
any more than in the works of nature. Now this design must be uniform;
for as in the system of the universe every part is proportioned to the
whole, and made subservient to it,--so, in the system of the Gospel, all
the various truths, doctrines, declarations, precepts, and promises must
correspond with, and tend to, the end designed. For instance, supposing
the glory of God in the salvation of sinners by free grace be the grand
design,--then, whatever doctrine, assertion, or hypothesis agrees not
with this, it is to be considered as false. The effect however of this
view of the case appears to be often delusive. If nothing more be meant
than that, what is obscure in a revelation should be interpreted by that
which is plain, the same rule applies to all sober interpretations of
any book whatever; but if we call our opinions, perhaps hastily taken
up, or admitted on some authority without examination by the light of
Scripture, “the analogy of faith,” we shall greatly err. On this subject
Dr. Campbell remarks:--
“In vain do we search the Scriptures for their testimony concerning
Christ, if, independently of these Scriptures, we have received a
testimony from another quarter, and are determined to admit nothing as
the testimony of Scripture which will not perfectly quadrate with that
formerly received. This was the very source of the blindness of the Jews
in our Saviour’s time. They searched the Scriptures as much as we do;
but, in the disposition they were in, they would never have discovered
what that sacred volume testifies of Christ. Why? because their great
rule of interpretation was _the analogy of the faith_; or, in other
words, the system of the Pharisean scribes, the doctrine then in vogue,
and in the profound veneration of which they had been educated. This is
that veil by which the understandings of that people were darkened, even
in reading the law, and of which the Apostle observed, that it remained
unremoved in his day, and of which we ourselves have occasion to
observe, that it remains unremoved in ours. And is it not precisely in
the same way that the phrase is used by every sect of Christians, for
the particular system or digest of tenets for which they themselves have
the greatest reverence? The Latin church, and even the Greek, are
explicit in their declarations on this article. With each, _the analogy
of the faith_ is their own system alone. And that different parties of
Protestants, though more reserved in their manner of speaking, aim at
the same thing, is undeniable; the same, I mean, considered relatively
to the speakers; for, absolutely considered, every party means a
different thing. ‘But,’ say some, ‘is not this mode of interpretation
warranted by Apostolical authority? Does not Paul, Rom. xii, 6, in
speaking of the exercise of the spiritual gifts, enjoin the prophets to
prophesy κατὰ τὴν ἀναλογίαν τῆς ϖίϛεως, _according to the proportion of
faith_, as our translators render it, but as some critics explain it,
_according to the analogy of the faith_?’ Though this exposition has
been admitted into some versions, and adopted by Hammond and other
commentators, and may be called literal, it is suited neither to the
ordinary meaning of the words, nor to the tenor of the context. The word
ἀναλογία strictly denotes proportion, measure, rate, but by no means
that complex notion conveyed in the aforesaid phrase by the term
_analogy_, which has been well observed by Whitby to be particularly
unsuitable in this place, where the Apostle treats of those who speak by
inspiration, not of those who explain what has been thus spoken by
others. The context manifestly leads us to understand ἀναλογία ϖίϛεως,
verse 6, as equivalent to μέτρον ϖίστεως, verse 3. And for the better
understanding of this phrase, _the measure of faith_, it may be proper
to observe, 1. That a strong conviction of any tenet, from whatever
cause it arises, is in Scripture sometimes termed _faith_. Thus in the
same epistle, Rom. xiv, 22, the Apostle says, ‘Hast thou faith? have it
to thyself before God.’ The scope of his reasoning shows that nothing is
there meant by faith, but a conviction of the truth in regard to the
article of which he had been treating, namely, the equality of days and
meats, in point of sanctity, under the Gospel dispensation. The same is
evidently the meaning of the word, verse 23, ‘Whatsoever is not of
faith, is sin;’ where, without regard to the morality of an action
abstractly considered, that is concluded to be sin which is done by one
who doubts of its lawfulness. 2. As to spiritual gifts, prophecy and
inspiration in particular, they appear to have been accompanied with
such a faith or conviction that they came from the Spirit, as left no
room for hesitation. And indeed it is easy to perceive that something of
this kind was absolutely necessary to enable the inspired person to
distinguish what proceeded from the Spirit of God, from what was the
creature of his own imagination. The prophets of God were not acted upon
like machines in delivering their predictions, as the diviners were
supposed to be among the Heathen, but had then, as at other times, the
free use of their faculties, both of body and mind.” This caution is
therefore with great propriety given them by the Apostle, to induce them
to be attentive in prophesying, not to exceed the precise measure
allowed them, (for different measures of the same gift were committed to
different persons,) and not to mingle aught of their own with the things
of God’s Spirit. Let him prophesy according to the proportion in which
he has received this gift, which is in proportion to his faith. Though a
sense somewhat different has been given to the words by some ancient
Greek expositors, none of them seems to have formed a conception of that
sense, which, as was observed above, has been given by some moderns.
This has, nevertheless, a sound and sober principle included in it,
although capable of great abuse. Undoubtedly there is a class of great
and leading truths in the Scriptures so clearly revealed as to afford
principles of interpretation in doubtful passages, and these are so
obvious that persons of sound minds and hearts will not need those
formal rules for the application of the analogy of faith to
interpretation, which have been drawn up by several writers, and which
when not misleading, are generally superfluous.
ANANIAS was the son of Nebedæus, high priest of the Jews. According to
Josephus, he succeeded Joseph, the son of Camith, in the forty-seventh
year of the Christian æra; and was himself succeeded by Ishmael, the son
of Tabæus, in the year 63. Quadratus, governor of Syria, coming into
Judæa, on the rumours which prevailed among the Samaritans and Jews,
sent the high priest Ananias to Rome, to vindicate his conduct to the
emperor. The high priest justified himself, was acquitted, and returned.
St. Paul being apprehended at Jerusalem by the tribune of the Roman
troops that guarded the temple, declared to him that he was a citizen of
Rome. This obliged the officer to treat him with some regard. As he was
ignorant of what the Jews accused him, the next day he convened the
priests, and placed St. Paul in the midst of them, that he might justify
himself. St. Paul began as follows: “Men and brethren, I have lived in
all good conscience before God until this day.” He had scarcely spoken
this, when the high priest, Ananias, commanded those who were near him
to smite him on the face. The Apostle immediately replied, “God shall
judge thee, thou whited wall; for, sittest thou to judge me after the
law, and commandest me to be smitten contrary to the law?” They that
stood by said, “Revilest thou God’s high priest?” And Paul answered, “I
wist not, brethren, that he was the high priest; for it is written, Thou
shalt not speak evil of the ruler of thy people,” Acts xxii, 23, 24;
xxiii, 1–5; by which words many suppose that the Apostle spake in bitter
irony; or at least that he considered Ananias as a usurper of the office
of the priesthood.
After this, the assembly being divided in opinion, St. Paul was sent by
the tribune to Cæsarea, that Felix, governor of the province, might take
cognizance of the affair. When it was known that the Apostle had arrived
at Cæsarea, Ananias the high priest, and other Jews, went thither to
accuse him; but the affair was adjourned, and St. Paul continued two
years in prison in that city, Acts xxiv.
The Apostle’s prediction that God would smite Ananias, was thus
accomplished: Albinus, governor of Judæa, being come into that country,
Ananias found means to gain him by presents; and Ananias, by reason of
this patronage, was considered as the first man of his nation. However,
there were in his party some violent persons, who plundered the country,
and seized the tithes of the priests; and this they did with impunity,
on account of the great credit of Ananias. At the same time, several
companies of assassins infested Judæa, and committed great ravages. When
any of their companions fell into the hands of the governors of the
province, and were about to be executed, they failed not to seize some
domestic or relation of the high priest Ananias, that he might procure
the liberty of their associates, in exchange for those whom they
detained. Having taken Eleazer, one of Ananias’s sons, they did not
release him till ten of their companions were liberated. By this means
their number considerably increased, and the country was exposed to
their ravages. At length, Eleazer, the son of Ananias, heading a party
of mutineers, seized the temple, and forbade any sacrifices for the
emperor. Being joined by the assassins, he pulled down the house of his
father Ananias, with his brother, hid himself in the aqueducts belonging
to the royal palace, but was soon discovered, and both of them were
killed. Thus God smote this whited wall, in the very beginning of the
Jewish wars.
2. ANANIAS, one of the first Christians of Jerusalem, who being
converted, with his wife Sapphira, sold his estate; (as did the other
Christians at Jerusalem, under a temporary regulation that they were to
have all things in common;) but privately reserved a part of the
purchase money to himself. Having brought the remainder to St. Peter, as
the whole price of the inheritance sold, the Apostle, to whom the Holy
Ghost had revealed this falsehood, rebuked him severely, as having lied
not unto men but unto God, Acts v. At that instant, Ananias, being
struck dead, fell down at the Apostle’s feet; and in the course of three
hours after, his wife suffered a similar punishment. This happened, A.
D. 33, or 34. It is evident, that in this and similar events, the
spectators and civil magistrates must have been convinced that some
extraordinary power was exerted; for if Peter had himself slain Ananias,
he would have been amenable to the laws as a murderer. But, if by
forewarning him that he should immediately die, and the prediction came
to pass, it is evident that the power which attended this word of Peter
was not from Peter, but from God. This was made the more certain by the
death of two persons, in the same manner, and under the same
circumstances, which could not be attributed to accident.
3. _Ananias_, a disciple of Christ, at Damascus, whom the Lord directed
to visit Paul, then lately converted. Ananias answered, “Lord, I have
heard by many of this man, how much evil he hath done to thy saints at
Jerusalem; and how he hath authority from the chief priests to bind all
that call upon thy name.” But the Lord said unto him, “Go thy way, for
he is a chosen vessel unto me.” Ananias, therefore, went to the house in
which God had revealed unto him that Paul was, and putting his hands on
him, said, “Brother Saul, the Lord Jesus who appeared unto thee in the
way, hath sent me that thou mightest receive thy sight, and be filled
with the Holy Ghost,” Acts ix, 10–12, &c. We are not informed of any
other circumstance of the life of Ananias.
important rule for interpreting Scripture, founded, as it is said, upon
Rom. xii, 6, “Let us prophesy according to the proportion” (_analogy_)
“of faith.”
The principle of this rule has been thus stated: It is evident the
Almighty doth not act without a design in the system of Christianity,
any more than in the works of nature. Now this design must be uniform;
for as in the system of the universe every part is proportioned to the
whole, and made subservient to it,--so, in the system of the Gospel, all
the various truths, doctrines, declarations, precepts, and promises must
correspond with, and tend to, the end designed. For instance, supposing
the glory of God in the salvation of sinners by free grace be the grand
design,--then, whatever doctrine, assertion, or hypothesis agrees not
with this, it is to be considered as false. The effect however of this
view of the case appears to be often delusive. If nothing more be meant
than that, what is obscure in a revelation should be interpreted by that
which is plain, the same rule applies to all sober interpretations of
any book whatever; but if we call our opinions, perhaps hastily taken
up, or admitted on some authority without examination by the light of
Scripture, “the analogy of faith,” we shall greatly err. On this subject
Dr. Campbell remarks:--
“In vain do we search the Scriptures for their testimony concerning
Christ, if, independently of these Scriptures, we have received a
testimony from another quarter, and are determined to admit nothing as
the testimony of Scripture which will not perfectly quadrate with that
formerly received. This was the very source of the blindness of the Jews
in our Saviour’s time. They searched the Scriptures as much as we do;
but, in the disposition they were in, they would never have discovered
what that sacred volume testifies of Christ. Why? because their great
rule of interpretation was _the analogy of the faith_; or, in other
words, the system of the Pharisean scribes, the doctrine then in vogue,
and in the profound veneration of which they had been educated. This is
that veil by which the understandings of that people were darkened, even
in reading the law, and of which the Apostle observed, that it remained
unremoved in his day, and of which we ourselves have occasion to
observe, that it remains unremoved in ours. And is it not precisely in
the same way that the phrase is used by every sect of Christians, for
the particular system or digest of tenets for which they themselves have
the greatest reverence? The Latin church, and even the Greek, are
explicit in their declarations on this article. With each, _the analogy
of the faith_ is their own system alone. And that different parties of
Protestants, though more reserved in their manner of speaking, aim at
the same thing, is undeniable; the same, I mean, considered relatively
to the speakers; for, absolutely considered, every party means a
different thing. ‘But,’ say some, ‘is not this mode of interpretation
warranted by Apostolical authority? Does not Paul, Rom. xii, 6, in
speaking of the exercise of the spiritual gifts, enjoin the prophets to
prophesy κατὰ τὴν ἀναλογίαν τῆς ϖίϛεως, _according to the proportion of
faith_, as our translators render it, but as some critics explain it,
_according to the analogy of the faith_?’ Though this exposition has
been admitted into some versions, and adopted by Hammond and other
commentators, and may be called literal, it is suited neither to the
ordinary meaning of the words, nor to the tenor of the context. The word
ἀναλογία strictly denotes proportion, measure, rate, but by no means
that complex notion conveyed in the aforesaid phrase by the term
_analogy_, which has been well observed by Whitby to be particularly
unsuitable in this place, where the Apostle treats of those who speak by
inspiration, not of those who explain what has been thus spoken by
others. The context manifestly leads us to understand ἀναλογία ϖίϛεως,
verse 6, as equivalent to μέτρον ϖίστεως, verse 3. And for the better
understanding of this phrase, _the measure of faith_, it may be proper
to observe, 1. That a strong conviction of any tenet, from whatever
cause it arises, is in Scripture sometimes termed _faith_. Thus in the
same epistle, Rom. xiv, 22, the Apostle says, ‘Hast thou faith? have it
to thyself before God.’ The scope of his reasoning shows that nothing is
there meant by faith, but a conviction of the truth in regard to the
article of which he had been treating, namely, the equality of days and
meats, in point of sanctity, under the Gospel dispensation. The same is
evidently the meaning of the word, verse 23, ‘Whatsoever is not of
faith, is sin;’ where, without regard to the morality of an action
abstractly considered, that is concluded to be sin which is done by one
who doubts of its lawfulness. 2. As to spiritual gifts, prophecy and
inspiration in particular, they appear to have been accompanied with
such a faith or conviction that they came from the Spirit, as left no
room for hesitation. And indeed it is easy to perceive that something of
this kind was absolutely necessary to enable the inspired person to
distinguish what proceeded from the Spirit of God, from what was the
creature of his own imagination. The prophets of God were not acted upon
like machines in delivering their predictions, as the diviners were
supposed to be among the Heathen, but had then, as at other times, the
free use of their faculties, both of body and mind.” This caution is
therefore with great propriety given them by the Apostle, to induce them
to be attentive in prophesying, not to exceed the precise measure
allowed them, (for different measures of the same gift were committed to
different persons,) and not to mingle aught of their own with the things
of God’s Spirit. Let him prophesy according to the proportion in which
he has received this gift, which is in proportion to his faith. Though a
sense somewhat different has been given to the words by some ancient
Greek expositors, none of them seems to have formed a conception of that
sense, which, as was observed above, has been given by some moderns.
This has, nevertheless, a sound and sober principle included in it,
although capable of great abuse. Undoubtedly there is a class of great
and leading truths in the Scriptures so clearly revealed as to afford
principles of interpretation in doubtful passages, and these are so
obvious that persons of sound minds and hearts will not need those
formal rules for the application of the analogy of faith to
interpretation, which have been drawn up by several writers, and which
when not misleading, are generally superfluous.
ANANIAS was the son of Nebedæus, high priest of the Jews. According to
Josephus, he succeeded Joseph, the son of Camith, in the forty-seventh
year of the Christian æra; and was himself succeeded by Ishmael, the son
of Tabæus, in the year 63. Quadratus, governor of Syria, coming into
Judæa, on the rumours which prevailed among the Samaritans and Jews,
sent the high priest Ananias to Rome, to vindicate his conduct to the
emperor. The high priest justified himself, was acquitted, and returned.
St. Paul being apprehended at Jerusalem by the tribune of the Roman
troops that guarded the temple, declared to him that he was a citizen of
Rome. This obliged the officer to treat him with some regard. As he was
ignorant of what the Jews accused him, the next day he convened the
priests, and placed St. Paul in the midst of them, that he might justify
himself. St. Paul began as follows: “Men and brethren, I have lived in
all good conscience before God until this day.” He had scarcely spoken
this, when the high priest, Ananias, commanded those who were near him
to smite him on the face. The Apostle immediately replied, “God shall
judge thee, thou whited wall; for, sittest thou to judge me after the
law, and commandest me to be smitten contrary to the law?” They that
stood by said, “Revilest thou God’s high priest?” And Paul answered, “I
wist not, brethren, that he was the high priest; for it is written, Thou
shalt not speak evil of the ruler of thy people,” Acts xxii, 23, 24;
xxiii, 1–5; by which words many suppose that the Apostle spake in bitter
irony; or at least that he considered Ananias as a usurper of the office
of the priesthood.
After this, the assembly being divided in opinion, St. Paul was sent by
the tribune to Cæsarea, that Felix, governor of the province, might take
cognizance of the affair. When it was known that the Apostle had arrived
at Cæsarea, Ananias the high priest, and other Jews, went thither to
accuse him; but the affair was adjourned, and St. Paul continued two
years in prison in that city, Acts xxiv.
The Apostle’s prediction that God would smite Ananias, was thus
accomplished: Albinus, governor of Judæa, being come into that country,
Ananias found means to gain him by presents; and Ananias, by reason of
this patronage, was considered as the first man of his nation. However,
there were in his party some violent persons, who plundered the country,
and seized the tithes of the priests; and this they did with impunity,
on account of the great credit of Ananias. At the same time, several
companies of assassins infested Judæa, and committed great ravages. When
any of their companions fell into the hands of the governors of the
province, and were about to be executed, they failed not to seize some
domestic or relation of the high priest Ananias, that he might procure
the liberty of their associates, in exchange for those whom they
detained. Having taken Eleazer, one of Ananias’s sons, they did not
release him till ten of their companions were liberated. By this means
their number considerably increased, and the country was exposed to
their ravages. At length, Eleazer, the son of Ananias, heading a party
of mutineers, seized the temple, and forbade any sacrifices for the
emperor. Being joined by the assassins, he pulled down the house of his
father Ananias, with his brother, hid himself in the aqueducts belonging
to the royal palace, but was soon discovered, and both of them were
killed. Thus God smote this whited wall, in the very beginning of the
Jewish wars.
2. ANANIAS, one of the first Christians of Jerusalem, who being
converted, with his wife Sapphira, sold his estate; (as did the other
Christians at Jerusalem, under a temporary regulation that they were to
have all things in common;) but privately reserved a part of the
purchase money to himself. Having brought the remainder to St. Peter, as
the whole price of the inheritance sold, the Apostle, to whom the Holy
Ghost had revealed this falsehood, rebuked him severely, as having lied
not unto men but unto God, Acts v. At that instant, Ananias, being
struck dead, fell down at the Apostle’s feet; and in the course of three
hours after, his wife suffered a similar punishment. This happened, A.
D. 33, or 34. It is evident, that in this and similar events, the
spectators and civil magistrates must have been convinced that some
extraordinary power was exerted; for if Peter had himself slain Ananias,
he would have been amenable to the laws as a murderer. But, if by
forewarning him that he should immediately die, and the prediction came
to pass, it is evident that the power which attended this word of Peter
was not from Peter, but from God. This was made the more certain by the
death of two persons, in the same manner, and under the same
circumstances, which could not be attributed to accident.
3. _Ananias_, a disciple of Christ, at Damascus, whom the Lord directed
to visit Paul, then lately converted. Ananias answered, “Lord, I have
heard by many of this man, how much evil he hath done to thy saints at
Jerusalem; and how he hath authority from the chief priests to bind all
that call upon thy name.” But the Lord said unto him, “Go thy way, for
he is a chosen vessel unto me.” Ananias, therefore, went to the house in
which God had revealed unto him that Paul was, and putting his hands on
him, said, “Brother Saul, the Lord Jesus who appeared unto thee in the
way, hath sent me that thou mightest receive thy sight, and be filled
with the Holy Ghost,” Acts ix, 10–12, &c. We are not informed of any
other circumstance of the life of Ananias.