Comparison and Contrast

Classification not only reveals similarities but dissimilarities, and both are equally important to a full understanding of truth. Divergences may be as instructive as convergences. Colors never appear to so much advantage as when in strong contrast and often beauty and excellence are seen best when confronted and contrasted with their opposites. In scripture study, therefore, it is needful patiently to gather particulars in order to discover not only wherein they agree, but wherein they differ. Separation is often as important as combination.

GAIN, we repeat:

Scripture must be compared with itself, carefully and minutely. The comparative frequency with which words or phrases recur, and in what connection, is of the utmost significance and importance, suggesting singular confirmations of truth, progressive teaching and instructive variations and complementary ideas. The two Testaments will be seen as mutual counterparts and even their difiierences as not discordances but essential to correspondence and completeness.

Comparison often becomes contrast by revealing unlikeness as well as likeness. To observe wherein things differ is as important for classification as to discover wherein they agree. In the Scriptures truth is often taught by placing side by side two or more precepts, persons, events or experiences which are opposite or apposite to each other, that attention may the more surely be called to their joint lesson.

The two narratives of blind Bartimeus and the publican Zaccheus, both men of Jericho, are companion accounts and should not be separated by chapter division. They illustrate three diversities: those of human need; of modes of approach to Christ; and of His deaHng with souls; yet behind this diversity, the sublime unity of His love, compassion and power to save and help.

Bartimeus. Zaccheus,

Poor beggar, blind, sitting Rich publican climbing a

by the wayside. tree.

Intent on asking alms. Intent on seeing Jesus.

Hears the throng moving. Sees the crowd passing.

Asks what it means. Knows what it means.

Cries after Jesus. Is called by Jesus.

Supplicates for mercy. Is asked for hospitality.

The multitude rebuke him.
He persists in his prayer.
Jesus stands and waits for

him.
Christ asks: What wilt thou?
He answers ‘’Sight.”
Jesus says, Receive thy

Sight.
Immediate sight.
Eartimeus follows Christ.

They murmur against Christ.

Our Lord, in His purpose.

Zaccheus stands and announces his purpose.

Zaccheus asks himself as to
duty.

Zaccheus answers, “Right.”

Salvation is come, etc.

Immediate salvation.

Zaccheus makes restitution,
etc.

Law and grace are constantly held up in contrast:

The Law.

Given by Isloses.
Graven on stone.
The letter killeth.
The glory fadeth.
The veiled face.
Mt. Sinai and terrors.
Emphasis on works.
Life by doing.
Brings curse.

Grace.

And truth by Jesus Christ.
Fleshy tablets of the heart.
The Spirit quickeneth.
The glory excelleth.
The unveiled face.
Mt. Sion and attractions.
Emphasis on faith.
Life by believing.
Brings blessings.

Commands but does not en- Enjoins and enables.

able.
Leaves without excuse.
Knows no pardon.
Knowledge of sin.
Condemns.

Supplies advocate.
Reconciles and atones.
Knowledge of God.
Redeems,
etc.

Similar contrasts are presented between the old and new, the former and latter things, the two Covenants, the present evil age and the age and ages to come, etc.

A most instructive contrast is suggested when we set, side by side, John xvi:8-ii, and Acts xxiv:25. In each case there is a three-fold conviction of sin, righteousness and judgment; in one case wrought by the Spirit and gospel of grace in a penitent sinner; in the other, by conscience and the terrors of the law in an unrepenting evil doer. The Spirit leads to Salvation; the law and conscience only to despair and remorse. Dr. A. J. Gordon put the contrast ‘very forcibly:

Legal Conviction, Evangelical Conviction,

Of sin as committed. Of sin as pardoned.

Of righteousness as impos- Of righteousness as imputed.

sible.

Of judgment, as impending. Of judgment as abolished.

Worldly and Heavenly V/isdom are often contrasted, as in I Cor. i-iii, and particularly in the following points:

IVorldly Wisdom. Heavenly Wisdom.

Weapons — Enticing, beguil- Demonstration of Spirit.

ing words.
Weakness — Unable to make Power of God.

faith stand.
Worldliness — Essential in Of God.

spirit and method. Ignorance — Knowing noth- Knowledge and certainty.

ing as it ought. Insufficiency — Eye, ear and Revelation of Spirit.

heart cannot reveal.
Limitations — Knowing only Spirit of God.

‘’spirit of Man.” Incapacity — To receive or Illumination from God.

perceive.

The contrast between the use and abuse of temporal possessions may be seen vividly by comparing Luke xii :33-34 with I Tim. vi :17-19.

“Sell that ye have and give “Charge them that are alms,” etc. rich,” etc.

Contrast Is manifestly meant in i Cor. iii:12:

“Gold, silver, precious stones” — “Wood, hay, stubble.”

The former, advancing in value; the latter decreasing. Wood may be wrought, carved, polished into artistic beauty though still unable to endure the ordeal of fire; even hay, more inflammable, is useful for fodder; but stubble is mere refuse fit only for the fuel for flame. How delicately is here suggested that worldly wisdom, though it cannot stand God’s searching tests, may present many beautiful forms in poetry, art and philosophy; and deceive by outward attractiveness. And there seems a designed descent from these highest forms of culture, toward the lower sensuous levels of worldliness and selfishness, and at last the most degrading and debasing sensuality and bestiality; on the other hand we may build upon the rock foundation a character and conduct, teaching and living, which will not only be as enduring as precious metals, surviving the fiery ordeal, but purified by it, and shining with the lustre and radiance of gems.

2 Corinthians iv:/ to v. 9 is a paragraph of continuous contrasts, between what is seen and unseen, temporal and eternal, outward and invv-ard, visible and invisible, material and spiritual, earthly and heavenly; between affliction and glory, being at home in the body and at home with the Lord, faith and sight, dying and living.

Of all these ten contrasts, the former members of each belong in one group and are akin; the latter members equally inseparable. What is seen, temporal, etc., belong to the realm of death: what is unseen and eternal to the realm of Life, and sight and faith are the respective organs of vision in the two realms; only sight which rightly sees in its own sphere, is blind to the other and cannot interpret the relation of the two; but faith not only sees its own realm, but all that sight sees beside, and is a true interpreter of both realms. Sight refuses what faith chooses and inversely, and knows only the present, while faith foretastes the future.

Satan as Hlnderer is contrasted with the Holy Spirit as Helper (i Thess. iii:18; Rom. viii :26, etc.). In these leading texts, the words are most meaningful. To ‘’hinder” means to cut into, as a trench is dug to hinder an approaching foe: and ‘’’helpeth” hints at lending a hand, giving a lift with another. These two simple texts array the spirit of all evil and the Spirit of all good in opposition to each other: the one to obstruct our way and prevent progress; the other to take hold with us. helping us lift and carry our load, and urging us forward.

The new man and the old man or man of old — the former unregenerate self — (Rom. vi:5-14; Colos. iii :5-14; Eph. iv:22-24). The metaphor — two men with all that pertains to a man — is consistently maintained; each is represented as having his own individual image, members, attire, walk, standing and state, and master.

The old man bears the image of the world, flesh, devil; and his fatherhood is of the devil; his members, the lusts of the flesh, and of the eyes and the pride of life, to be mortified — they are members of unrighteousness, used unto sin that leads to death and must be put to death to avoid incurring deeper death. The attire of the old man is his habits, to be put off as infected and defiling, unbecoming the new man, etc. He has his walk or manner of life, his path away from God, his standing — condemnation, and his state — corruption; dead in trespasses and sins, incapable of holy fellowship, his master is sin and Satan.

The new man is God’s own Creation. His attire is supernatural and sevenfold, with love as the girdle about all the rest, his main ornament the meek and quiet spirit. His walk with God, his path onward and upward; His standing, acceptance in the beloved; his state, righteousness and holiness; complete in Christ, his Master the Lord Jesus himself, etc.

The value of careful comparison is always found to be twofold; reveahng both points of likeness and unlikeness, it teaches both by resemblance and by contrast.

For example, in Ephesians and Colossians are two passages of Scripture so strikingly alike as to suggest a designed parallelism; yet so far unlike as to suggest a designed appositeness, each complementing the other, and together exhibiting the complete truth. The double column will help in comparing the corresponding clauses and showing points of likeness and unlikeness.

These passages are obviously meant as companions — both a lesson on privilege and power of being filled, the first with the Spirit, and the second, with the Word. Both exhort children to obedience to parents: one because it is ethically right: the other, because it is spiritually well pleasing unto the Lord. One reminds us that for whatsoever good thing any one doeth he shall receive of the Lord; and the other that for whatsoever wrong, and in both cases without respect of persons. And so at every point the comparison and contrast both help to convey the complete conception and instruction designed. We put in capitals the leading injunctions, and change the punctuation to what seems the more correct.

EPHESIANS V: 18 to vi: 9.

Be not drunk with wine,
wherein is excess, but be
filled with the spirit.

Speaking to one another;

In psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

In the name of our Lord Jesus
Christ, giving thanks always for
all things unto God and the
Father;

Submitting yourselves one to
another in the fear of God.

Wives submit yourselves unto
your own husbands, as unto the
Lord.

Husbands love your wives,
even as Christ also loved the
Church.

Let every one of you in particular so love his wife even as himself, and the wife see that she reverence her husband.

Children, obey 3’our parents in
the Lord; for this is right;

Honor thy father and mother
* * * that it may be well with
thee, etc.

And, ye father, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord.

Servants, be obedient to them
that are your masters according
to the flesh, with fear and trembling, in singleness of heart as
unto Christ;

Not with e5’e service, as men-pleasers; but as the servants of
Christ, doing the will of God from
the heart; with goodwill doing
service as to the Lord, not to
men;

And ye masters, do the same
things unto them forbearing
threatening; knowing that your
Master also is in heaven.

Knowing that whatsoe-ver good
thing any man doeth, the same
shall he receive of the Lord,
whether he be bond or free.

Neither is there any respect of
persons with him.

COLOSSI ANS iii: x6 to iv :z.

Let THE Word of Christ

DWELL RICHLY IN YOU IN ALL
WISDOM.

Teaching and admonishing one
another;

In psalms and hymns and
spiritual songs, singing with
gratitude in your hearts to the
Lord;

And, whatsoever ye do in word
or deed, do all in the name of
the Lord Jesus; giving thanks to
God and the Father by Him.

Wives submit yourselves unto
your own husbands, as it is fit
in the Lord.

Husbands love your wives, and
be not bitter against them.

Children, obey your parents in all things; for this is well pleasing unto the Lord.

Fathers, provoke not your children to anger, lest they be discouraged.

Servants, obey in all things
your masters, according to the
flesh; not with eye service, as
men-pleasers; but in singleness
of heart, fearing God;

And whatsoever ye do, do it
heartily, as unto the Lord, and
not unto men; knowing that of
the Lord ye shall receive the reward of the inheritance; for ye
serve the Lord Christ.

But he that doeth wrong shall
receive for the wrong which he
hath done;

And there is no respect of
persons.