(c) The adoption of Jewish methods of reasoning, where it could be proved, would not indicate error on the part of the Scripture writers, but rather an inspired sanction of the method as applied to that particular case.
In Gal. 3:16—“He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” Here it is intimated that the very form of the expression in Gen. 22:18, which denotes unity, was selected by the Holy Spirit as significant of that one person, Christ, who was the true seed of Abraham and in whom all nations were to be blessed. Argument from the form of a single word is in this case correct, although the Rabbins often made more of single words than the Holy Spirit ever intended. Watts, New Apologetic, 69—“F. W. Farrar asserts that the plural of the Hebrew or Greek terms for ‘seed’ is never used by Hebrew or Greek writers as a designation of human offspring. But see Sophocles, Œdipus at Colonus, 599, 600—γῆς ἔμῆς ἀπηλάθην πρὸς τῶν ἐμαυτοῦ σπερμάτων—‘I was driven away from my own country by my own offspring.’ ” In 1 Cor. 10:1-6—“and the rock was Christ”—the Rabbinic tradition that the smitten rock followed the Israelites in their wanderings is declared to be only the absurd literalizing of a spiritual fact—the continual presence of Christ, as preëxistent Logos, with his ancient people. Per contra, see Row, Rev. and Mod. Theories, 98-128.
(d) If it should appear however upon further investigation that Rabbinical methods have been wrongly employed by the apostles in their argumentation, we might still distinguish between the truth they are seeking to convey and the arguments by which they support it. Inspiration may conceivably make known the truth, yet leave the expression of the truth to human dialectic as well as to human rhetoric.
Johnson, Quotations of the N. T. from the O. T., 137, 138—“In the utter absence of all evidence to the contrary, we ought to suppose that the allegories of the N. T. are like the allegories of literature in general, merely luminous embodiments of the truth.... If these allegories are not presented by their writers as evidences, they are none the less precious, since they illuminate the truth otherwise evinced, and thus render it at once clear to the apprehension and attractive to the taste.” If however the purpose of the writers was to use these allegories for proof, we may still see shining through the rifts of their traditional logic the truth which they were striving to set forth. Inspiration may have put them in possession of this truth without altering their ordinary scholastic methods of demonstration and expression. Horton, Inspiration, 108—“Discrepancies and illogical reasonings were but inequalities or cracks in the mirrors, which did not materially distort or hide the Person” whose glory they sought to reflect. Luther went even further than this when he said that a certain argument in the epistle was “good enough for the Galatians.”
5. Errors in quoting or interpreting the Old Testament.
(a) What are charged as such are commonly interpretations of the meaning of the original Scripture by the same Spirit who first inspired it.
In Eph. 5:14, “arise from the dead, and Christ shall shine upon thee” is an inspired interpretation of Is. 60:1—“Arise, shine; for thy light is come.” Ps. 68:18—“Thou hast received gifts among men”—is quoted in Eph. 4:8 as “gave gifts to men.” The words in Hebrew are probably a concise expression for “thou hast taken spoil which thou mayest distribute as gifts to men.” Eph. 4:8agrees exactly with the sense, though not with the words, of the Psalm. In Heb. 11:21, “Jacob ... worshiped, leaning upon the top of his staff” (LXX); Gen. 47:31 has “bowed himself upon the bed's head.” The meaning is the same, for the staff of the chief and the spear of the warrior were set at the bed's head. Jacob, too feeble to rise, prayed in his bed. Here Calvin says that “the apostle does not hesitate to accommodate to his own purpose what was commonly received,—they were not so scrupulous” as to details. Even Gordon, Ministry of the Spirit, 177, speaks of “a reshaping of his own words by the Author of them.” We prefer, with Calvin, to see in these quotations evidence that the sacred writers were insistent upon the substance of the truth rather than upon the form, the spirit rather than the letter.
(b) Where an apparently false translation is quoted from the Septuagint, the sanction of inspiration is given to it, as expressing a part at least of the fulness of meaning contained in the divine original—a fulness of meaning which two varying translations do not in some cases exhaust.
Ps. 4:4—Heb.: “Tremble, and sin not” (= no longer); LXX: “Be ye angry, and sin not.” Eph. 4:26quotes the LXX. The words may originally have been addressed to David's comrades, exhorting them to keep their anger within bounds. Both translations together are needed to bring out the meaning of the original. Ps. 40:6-8—“Mine ears hast thou opened” is translated in Heb. 10:5-7—“a body didst thou prepare for me.” Here the Epistle quotes from the LXX. But the Hebrew means literally: “Mine ears hast thou bored”—an allusion to the custom of pinning a slave to the doorpost of his master by an awl driven through his ear, in token of his complete subjection. The sense of the verse is therefore given in the Epistle: “Thou hast made me thine in body and soul—lo, I come to do thy will.”A. C. Kendrick: “David, just entering upon his kingdom after persecution, is a type of Christ entering on his earthly mission. Hence David's words are put into the mouth of Christ. For ‘ears,’ the organs with which we hear and obey and which David conceived to be hollowed out for him by God, the author of the Hebrews substitutes the word ‘body,’ as the general instrument of doing God's will” (Com. on Heb. 10:5-7).