23. The law of order. God’s Word is like His works: designed disposition and minute precision characterizing it throughout. If "to every thing there is a season, and a time to every purpose under heaven" (Eccl. 3:1) in the natural world, assuredly the same holds good in connection with the spiritual realm and all that pertains thereto. Even those who make no claim to being Christians recognize and acknowledge that "order is heaven’s first law." God is a God of order, and most unmistakably is that fact displayed all through Holy Writ. Everything therein is methodically arranged and in its proper place: change that arrangement and confusion and error at once ensue. Thus it is of deep importance that we pay close attention to the order in which Truth has been set forth by the omniscient Spirit. The key to many a verse is to he found in noting the position it occupies, its coherence with what precedes, its relation to what follows.

Whether its contents he considered historically, doctrinally, or typically, Genesis must open the Word, for it is the book of beginnings. It has been aptly called "the seed-plot of the Bible," for in it is to be found in germ form almost everything which is afterwards more fully developed in the books which follow. Doctrinally, its theme is that of Divine election, which is the first act of God’s grace unto His people. Then comes Exodus, which treats of redemption by purchase and power (6:6; 15:13). The third book, as might he expected, views God’s people as on resurrection ground, being not so much doctrinal as experiential in its character. Leviticus shows what we are redeemed unto, having for its theme fellowship and worship: its key is hung on the door—the Lord speaking out of the tabernacle (1:1). The fourth book deals with the practical side of the spiritual life, tracing out the history of the believer in this world—for four is the number of the earth. "The wilderness" (1:1) is a symbol of the world in its fallen condition, the place of testing and trial. It subject is the walk and warfare of the saints.

The positioning of those four books clearly manifests design in the Divine workmanship, and teaches us the order in which the Truth should be presented. An equally striking illustration is seen in the juxtaposition and order of the last two books of Solomon, for the theme of Ecclesiastes is unquestionably: "No satisfaction to be found under the sun," while that of the Canticles tells of "full satisfaction in the Son": over the one may be inscribed: "Whosoever drinketh of this water [the cisterns of the world] shall thirst again"; over the other: "But whosoever drinketh of the water that I shall give him shall never thirst" (John 4:14). In 2 Timothy 3:16, Paul informs us that the Scriptures are profitable "for doctrine, for reproof, for correction, for instruction in righteousness," and that is the very order which he has followed in his epistles. For Romans is a doctrinal treatise, the Corinthian epistles a reproof of disorders in the assembly, Galatians a correcting of erroneous teaching, and Ephesians describes that walk which alone is worthy of a child of God.

Not only are the books in the Bible unerringly positioned, but the contents of each are arranged in logical and necessary sequence. Thus it is intensely interesting to mark how that each of the patriarchs in Genesis shadowed forth some distinct and fundamental truth concerning the believer. In Abraham we have illustrated that of Divine election and effectual calling. In Isaac we have portrayed Divine sonship (by a supernatural birth) and the life of submission to God’s will. In Jacob we have pictured the conflict between the flesh and the spirit: the two natures in the believer, intimated by his dual name, Jacob—Israel. In Joseph we have exemplified the grand truth of heirship: following a season of trial, made ruler of Egypt. Thus the historical order is also the doctrinal and experiential, progressive and climacteric. The five great offerings of Leviticus 1-5 typify as many distinct aspects of the person and work of the Lord Jesus, and invaluable instruction is to be obtained by pondering the sequence of them.

Psalms 22, 23, and 24 present us with a significant and blessed triad, especially as Christ is seen in them. In the first, we behold Him suffering for His people; in the last we see Him as the King of glory receiving a royal welcome into heaven, and are furnished with a delineation of the characteristics possessed by those whom He fits to dwell with Him there; while in the central one we are shown how graciously He ministers to and provides for His sheep (whom He is leading to the celestial fold) during the interval they are left on earth. In Psalm 22 we behold the "good Shepherd" (John 10:11), in 23 the "great Shepherd" (Heb. 13:20), in 24 the "chief Shepherd" (1 Pet. 5:4). Again, if it be essential to the believer’s comfort that, finding Romans 7 accurately describes his spiritual experience, his faith should lay hold of the Divine assurances of Romans 8, it is equally necessary that preachers not only hold fast to the absolute sovereignty of God in election and reprobation as set forth in Romans 9; but that they also proclaim the free offer of the Gospel to all men and enforce their responsibility to accept that offer, as presented in Romans 10.

What has been exemplified in the above paragraphs applies not only in the general, but is equally true in detail. For example, the arrangement of the ten commandments of the moral law (which comprehend the sum of righteousness) is profoundly significant. They were written on two tables of stone, to intimate that they fall into two distinct groups. The first four concern our responsibility Godward, the last six of our obligations manward. Vain is it to pretend that we are sincere worshippers of God if the duties of love unto our neighbors be neglected; equally worthless is that profession of piety which, while abstaining from crimes against our fellows, withholds from the Majesty of heaven the honor and glory which are His due. Again, the five exhortations contained in Psalm 37:1-7 are arranged in logical and inevitable order. We must cease from fretfulness and envy if we would trust in the Lord, and we must trust in Him before we can delight in Him, and that is necessary in order to have a confident committing of our way unto Him, and resting in and waiting patiently for Him.

The order of the beatitudes in Matthew 5:3-11, is full of valuable instruction, and we miss much by failing to attend closely thereto. In the first four we are shown the heart-exercises of those who have been awakened by the Spirit. First, there is a sense of need, a realization of their nothingness and emptiness. Second, there is a judging of self, a consciousness of guilt and sorrowing over their lost condition. Third, an end of attempting to justify themselves, an abandonment of all pretences to personal merit, a taking of their place in the dust before God. Fourth, the eye of the soul is turned away from self to Another: they are conscious of their dire need of salvation. The next four describe the fruits found in the regenerate. Thus, in those beatitudes Christ gives the distinguishing birthmarks of those who are the subjects of His kingdom, and makes known the ones on whom God’s benediction rests.

What anointed eye can fail to see the perfect order of the model prayer Christ has given His disciples? In it He has supplied, a simple but comprehensive directory: revealing how God is to be approached by His children, the order in which their requests are to be presented, the things they most need to ask for, and the homage due unto Him. Every aspect of prayer is included: adoration, supplication, argumentation. Every clause in it occurs in the Old Testament, denoting that our prayers must be scriptural if they are to be acceptable (1 John 5:14). Its petitions are seven in number, showing the completeness of the outline here furnished. All its pronouns are in the plural, teaching the Christian that the needs of his brethren and sisters, and not merely his own, should be before him when he bows at the throne of grace.

Let the student pay close attention to the order followed in these additional examples, which we leave him to work out for himself. The miracles of Christ in Matthew 8 and 9. The seven parables in Matthew 13. The sevenfold result of justification as set forth in Romans 5:1-11. The seven graces of 2 Peter 1:5-7, the presence and cultivation of which enables the saint to make his calling and election sure both to himself and his fellows, for the "these things" of verse 10 are those mentioned in verses 5-7. Everything in Scripture is according to definite design.

The special design of Luke was to set forth the perfections of our Lord’s humanity, and it is very blessed to trace out the different passages in his Gospel where Christ is seen as a Man of prayer. "It came to pass, that Jesus also being baptized, and praying, the heaven was opened" (Luke 3:21). Luke is the only one who supplies this significant detail, and a most precious one it is. The Saviour’s baptism marked the end of His private life, and the beginning of His official mission. And here we learn that He was in the act of devotion at the very outset of His public ministry. He was engaged in dedicating Himself unto God, seeking grace for the stupendous work that lay before Him. Thus the first sight which the multitude had of Him was in prayer! "And He withdrew Himself into the wilderness, and prayed" (v. 16). This occurred just after His miracles of mercy, when there went "a fame abroad of Him: and great multitudes came together to hear, and to be healed by Him." His response to this show of popularity was striking, and full of instruction for His servants. He retired from the acclaims of the masses, and got alone with God. Again, "He went out into a mountain to pray, and continued all night in prayer to God" (Luke 6:12). This followed immediately after the scribes and Pharisees were "filled with madness" against Him, and right before He selected the twelve. Our Redeemer made no attempt to fight His enemies, but retired to commune with the Father. Before calling the apostles, He spent the night petitioning God.

"And it came to pass, as He was alone praying, His disciples were with Him: and He asked them saying, Whom say the people that I am?" (Luke 9:18). This was just following His feeding of the multitude: after engaging in public duty, He withdrew in order to have private devotion. We may infer from the question which He asked His disciples that the unbelief of men was beginning to cast a shadow upon His soul, and that He now sought relief and strength from above. "And went up into the mountain to pray. And as He prayed, the fashion of His countenance was altered, and His raiment was white and glistening" (Luke 9:28, 29). It was while engaged in prayer that Christ was transfigured— how significant, and instructive! "And it came to pass, that, as He was praying in a certain place, when He ceased, one of His disciples said unto Him, Lord, teach us to pray" (Luke 11:1). This is one of the passages (see also the Messianic Psalms) which gives us some insight into the nature of His supplications. As they heard Him, the disciples felt they knew nothing about prayer! "And the Lord said, Simon, Simon. . .I have prayed for thee, that thy faith fail not" (Luke 22:31, 32). There we behold Him as the great High Priest making intercession for one of His own. And He "kneeled down and prayed, saying, Father, if Thou be willing, remove this cup from Me: nevertheless, not My will, but Thine, be done" (Luke 22:41, 42). There is the climax of prayer: complete surrender to and acquiescence in the Divine will.

In the seven miracles recorded in John’s Gospel we may discern a striking order of thought as they portray Christ communicating life to His people. In His turning of the water into wine at the Cana marriage feast (2:6-11) we are shown, symbolically, our need of life—Christ supplying what was lacking. In the healing of the nobleman’s son (4:47-54), who was "at the point of death," we have pictured the be stowment of life. In the healing of the impotent man (5:3-9) we behold the power of life, enabling a helpless cripple to rise up and walk. In the feeding of the multitude (6:11) we see how graciously Christ sustains our life. In His going to the fearful disciples on the storm-swept sea we witness Him defending their lives, delivering them from danger. In the response made by the blind man whose eyes Christ opened (9:7, 38) we learn what is to he the occupation of life—he worshipped Him: in this way, supremely, we are to employ the new nature. In the raising of Lazarus from the sepulchre (11:44) we have the consummation of life, for the resurrection of the saints is the prelude to their eternal felicity.

The teaching of our Lord concerning the Holy Spirit’s operations within and toward the saints follows an instructive and a climacteric order. First, He made mention of being "horn of the Spirit" (3:6, 8), for quickening is His initial operation upon the elect. Second, by means of figurative language (cf. 3:5), He spoke of the Spirit’s indwelling: "the water that I shall give him shall he in him a well of water springing up into everlasting life" (4:14). Third, He declared that there should he a breaking forth of the same, and a refreshing of others: "out of his belly [or innermost part] shall flow rivers of living water. But this spake He of the Spirit" (7:38, 39). Fourth, He promised that the blessed Spirit should he theirs permanently: "I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever" (14:16). Fifth, He announced that the Spirit would fully instruct them:

"He shall teach you all things" (14:26). Sixth, He declared that the Spirit should both testify of Him and equip them to testify unto Him: "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall hear witness" (15:26, 27). Seventh, Christ asserted that the Spirit should magnify Him: "He shall glorify Me: for He shall receive of Mine, and shall show it unto you" (14:14), making Me altogether lovely in your eyes.