ANALOGY OF FAITH. 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.
ANATHEMA, from ἀνατίθημι, signifies something set apart, separated, or devoted, Mic. iv, 13, or the formula by which this is effected. To anathematize is generally understood to denote the cutting off or separating any one from the communion of the faithful, the number of the living, or the privileges of society; or the devoting of an animal, city, or other thing, to destruction. See [Accursed].
ANATHEMA MARANATHA. “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha,” 1 Cor. xvi, 22. Why these two words, one Greek and the other Syriac, were not translated, is not obvious. They are the words with which the Jews began their greater excommunication, whereby they not only excluded sinners from their society, but delivered them up to the divine cherem, or anathema, that is, to misery in this life, and perdition in the life to come. “Let him be Anathema” is, “Let him be accursed.” Maranatha signifies, “The Lord cometh,” or, “will come;” that is, to take vengeance. See See [Accursed].