1 Corinthians  2:13

Which things also we speak, not in the words which man's wisdom teacheth,
but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

A figure of speech is simply a word or a sentence thrown into a peculiar form, different from its original or simplest meaning or use. Every speaker and writer constantly uses these forms. It is almost impossible to hold the simplest conversation or to write a few sentences without using a figure. One might say, "The ground needs rain": That is a plain, matter-of-fact statement, but if we say, "The ground is thirsty," we immediately are using a figure. It is not true to fact, and therefore it must be a figure. But how true to feeling it is! How full of warmth and life! Hence, we say, "the crops suffer"; we speak of "a hard heart," "a rough man," and "an iron will." In all these cases, we take a word that has a certain, definite meaning and apply the name, or the quality, or the act, to some other thing with which it is associated, by time or place, cause or effect, relation or resemblance.

Some figures are common to many languages; others are peculiar to some one language. There are figures used in the English language that have nothing that answers to them in Hebrew or Greek, and there are Oriental figures which have no counterpart in English; while there are some figures in various languages, arising from human infirmity and folly, which find, of course, no place in the Word of God.

It may be asked, "How are we to know, then, when words are to be taken in their simple, original form (i.e., literally), and when they are to be taken in some other and peculiar form (i.e., as a Figure) ?" The answer is that, whenever and wherever it is possible, the words of Scripture are to be understood literally, but when a statement appears to be contrary to our experience, or to known fact, or revealed Truth, or seems to be at variance with the general teaching of the Scriptures, then we may reasonably expect that some figure is employed. And as it is employed only to call our attention to some specially designed emphasis, we are at once bound to diligently examine the figure for the purpose of discovering and learning the truth that is thus emphasized.

From non-attention to these Figures, translators have made blunders as serious as they are foolish. Sometimes they have translated the figure literally, totally ignoring its existence; sometimes, they have taken it fully into account and have translated, not according to the letter, but according to the "spirit"; sometimes, they have taken literal words and translated them figuratively. Commentators and interpreters, from inattention to the figures, have been led astray from the real meaning of many important passages of God's Word; while ignorance of them has been the fruitful parent of error and false doctrine. It may be truly said that most erroneous and conflicting views of The Lord's People have their root and source, either in figuratively explaining away passages that should be taken literally or in taking literally what has been thrown into a peculiar form or Figure of language: thus, not only falling into error, but losing the express teaching, and missing the special emphasis which the particular Figure was designed to impart to them.

This is an additional reason for using greater exactitude and care when we are dealing with the words of God. Man's words are scarcely worthy of such study. Man uses figures, but often at random and often in ignorance or in error. But "the words of the Lord are pure words." All His works are perfect, and when the Holy Spirit takes up and uses human words, He does so, we may be sure, with unerring accuracy, infinite wisdom, and perfect beauty.

We may well, therefore, give all our attention to "the words which the Holy Ghost teaches."

The Lord has been pleased to give us the revelation of His mind and will in words. It is, therefore, absolutely necessary that we should understand not merely the meanings of the words themselves but also the laws which govern their usage and combinations.

All language is governed by law, but in order to increase the power of a word or the force of an expression, these laws are designed to be departed from, and words and sentences are thrown into and used in new forms or figures.

The ancient Greeks reduced these new and peculiar forms to science and gave names to more than two hundred of them.

The Romans carried forward this science: but with the decline of learning in the Middle Ages, it practically died out. A few writers have since then occasionally touched upon it briefly and have given a few trivial examples: but the knowledge of this ancient science is so completely forgotten that its very name today is used in a different sense and with almost an opposite meaning.

These manifold forms, which words and sentences assume, were called by the Greeks Schema and by the Romans, Figura. Both words have the same meaning, viz., a shape or figure. When we speak of a person as being "a figure," we mean one who is dressed in some peculiar style and out-of-the-ordinary manner. The Greek word schema is found in 1 Cor. 7:31, "The fashion of this world passeth away"; Phil. 2:8, "being found in fashion as a man." The Latin word figura is from the verb fingere, to form, and has passed into the English language in the words figure, transfigure, configuration, effigy, feint, feign, etc.

We use the word figure now in various senses. Its primitive meaning applies to any marks, lines, or outlines which make a form or shape. Arithmetical figures are certain marks or forms which represent numbers (1, 2, 3, etc.). All secondary and derived meanings of the word "figure" retain this primitive meaning.

Applied to words, a figure denotes some form that a word or sentence takes, different from its ordinary and natural form. This is always for the purpose of giving additional force, more life, intensified feeling, and greater emphasis. Whereas today "Figurative Language" is ignorantly spoken of as though it made less of the meaning and deprived the words of their power and force. A passage of God's Word is quoted, and it is met with the cry, "Oh, that is figurative," -- implying that its meaning is weakened, or that it has quite a different meaning, or that it has no meaning at all. But the very opposite is the case. An unusual form (figura) is never used except to add force to the truth conveyed, emphasis to the statement, and depth to the meaning of it. When we apply this science to God's words and to Divine Truths, we see at once that no branch of Bible study can be more important or offer greater promise of substantial reward.

It lies at the very root of all translation, and it is the key to true interpretation... As the course of language moves smoothly along, according to the laws that govern it, there is nothing by which it can awaken or attract our attention. It is as when we are traveling by railway. As long as everything proceeds according to the regulations, we notice nothing; we sleep, read, or meditate, as the case may be. But, let the train slacken its speed or make an unexpected stop; -- we immediately hear the question asked, "What is the matter?" "What are we stopping for?" We hear one window go down and then another: attention is thoroughly aroused, and interest excited. So it is exactly with our reading. As long as all proceeds smoothly and according to law, we notice nothing. But suddenly, when there is a departure from some law, a deviation from the even course -- an unlooked-for change -- our attention is attracted, and we at once give our mind to discover why the words have been used in a new form, what the particular force of the passage is, and why we are to put special emphasis on the fact stated or on the truth conveyed. In fact, it is not too much to say that, in the use of these figures, we have, as it were, The Holy Spirit's own markings of our Bibles.

This is the most important point of all, for it is not by fleshly wisdom that the "words which the Holy Ghost teacheth" are to be understood. The natural man cannot understand the Word of God. It is foolishness unto him. A man may admire a sundial, he may marvel at its use, and appreciate the cleverness of its design; he may be interested in its carved work or wonder at the mosaics or other beauties which adorn its structure: but, if he holds a lamp in his hand or any other light emanating from himself or from this world, he can make it any hour he pleases, and he will never be able to tell the time of day. Nothing but the light from God's sun in the Heavens can tell him that. So it is with the Word of God. The natural man may admire its structure or be interested in its statements; he may study its geography, its history, yea, or even its prophecy, but none of these things will reveal to him his relation to time and eternity—nothing but the light that cometh from Heaven. Nothing but the Son of Righteousness can tell him that. It may be said of the Bible, therefore, as it is of the New Jerusalem -- "The Lamb is the light thereof." The Holy Spirit's work in this world is to lead to Christ, to glorify Christ. The Holy Spirit inspires the Scriptures, and the same Spirit that inspired the words in the Book must inspire its truths in our hearts, for they can and must be " Spiritually discerned " (1 Cor. 2:1-16).

On this foundation, then, we have prosecuted this work. And on these lines, we have sought to carry it out.

We are dealing with the words "which the Holy Ghost teacheth." All His works are perfect. "The words of the Lord are pure words"; human words, indeed, words pertaining to this world, but purified as silver is refined in a furnace. Therefore we must study every word, and in so doing, we shall soon learn to say with Jeremiah, "Thy words were found, and I did eat them; and Thy word was unto me the joy and rejoicing of mine heart..." (Jer. 15:16)

It is clear, therefore, that no branch of Bible-study can be more important: and yet we may truly say that there is no branch of it which has been so utterly neglected.

A figure is, as we have before said, a departure from the natural and fixed laws of Grammar or Syntax, but it is a departure not arising from ignorance or accident. Figures are not mere mistakes of Grammar; on the contrary, they are legitimate departures from law for a special purpose. They are permitted variations with a particular object. Therefore they are limited as to their number and can be ascertained, named, and described.

No one is at liberty to exercise any arbitrary power in their use. All that art can do is ascertain the laws to which nature has subjected them. There is no room for private opinion, neither can speculation concerning them have any authority.

It is not open to anyone to say of this or that word or sentence, "This is a figure," according to his own fancy or to suit his own purpose. We are dealing with a science whose laws and their workings are known. If a word or words are a figure, then that figure can be named and described. It is used for a definite purpose and with a specific object. Mankind may use figures in ignorance, without any particular object. But when The Holy Spirit takes up human words and uses a figure (or peculiar form), it is for a special purpose, and that purpose must be observed and have due weight given to it.

Many misunderstood and perverted passages are difficult only because we have not known The Lord's design in the difficulty.

Thomas Boys has well said (Commentary, 1 Pet. 3), "There is much in the Holy Scriptures, which we find it hard to understand: nay, much that we seem to understand so fully as to imagine that we have discovered in it some difficulty or inconsistency. Yet the truth is that passages of this kind are often the very parts of the Bible in which the greatest instruction is to be found: and, more than this, the instruction is to be obtained in the contemplation of the very difficulties by which at first we are startled. This is the intention of these apparent inconsistencies. The expressions are used in order that we may mark them, dwell upon them, and draw instruction out of them. Things are put to us in a strange way because, if they were put in a more ordinary way, we should not notice them."

This is true, not only of mere difficulties as such, but especially of all Figures: i.e., of all new and unwonted forms of words and speech: and our design in this work is that we should learn to notice them and gain the instruction they were intended to give us.

The Word of God may, in one respect, be compared to the earth. All things necessary to life and sustenance may be obtained by scratching the surface of the earth: but there are treasures of beauty and wealth to be obtained by digging deeper into it. So it is with the Bible. "All things necessary to life and godliness" lie upon its surface for the humblest saint, but beneath that surface are "great spoils" which are found only by those who seek after them as "hidden treasure."

2 Timothy 2:15

Study to shew thyself approved unto God,
a workman that needeth not to be ashamed,
rightly dividing the word of truth.

We might paraphrase this by saying, Be diligent to present yourself approved to God, a laborer without cause for shame, correctly apportioning the Word of Truth.

Anglo-Israelism (also called British Israelism) is the British nationalist, pseudoarchaeological, pseudohistorical, and pseudoreligious belief that the people of Great Britain are "genetically, racially, and linguistically the direct descendants" of the Ten Lost Tribes of ancient Israel.

We would like to go into this subject at length and show how the Scriptures themselves will not allow such a doctrine. For this, as well as any other subject, we must search the Scriptures, deeming them as the final authority.

On every hand, one hears the expression, the ten lost tribes. But it is not a Biblical expression, and there is nothing in the Bible to support the notion. It is like the term Spiritual Israel, which also is not Scriptural. But these two notions have become a foundation for a great structure of errors. And this we seek to prove.

Some would attempt to build upon a colloquial usage of Jew and Israelite. But this, too, is without any Biblical foundation, as we will show.

Now note page 59 of the Appendices of the Companion Bible, Appendix 50, Chronological Charts and Tables - Chart V. Section e. From the Kingdom to the Captivities, 1000-426, you will see that Hezekiah began his reign a few years before the termination of the Kingdom of Israel. Then, read in 2 Chronicles 29-31 the deeds of Hezekiah and the revival at Jerusalem. When the temple was cleansed, and the Passover was about to be observed, he sent invitations throughout all Judea and Israel for all to come. In 2 Chronicles 30:25, we read of many strangers who came in from the land of Israel, and in 2 Chronicles 31:1, we see that these Israelites helped to cleanse the land of Judah from its groves and idols. It is true that many later returned to their own possessions and cities in Israel at that time. But were they visitors at the Passover, or were they those that dwelt in Judah? We find the answer back in 2 Chronicles 11:16-17. After idolatry was set up in Israel by Jeroboam, we read that many of the folks from Israel came up to Jerusalem to worship the true God and so strengthened the kingdom of Judah and made Rehoboam strong. This explains many things that later happen, even in the NT.

In 2 Chronicles 15:9, we read that there dwelt at Jerusalem, strangers from Ephraim, Manasseh, and from Simeon. This was in the time of King Asa.

In 2 Chronicles 19:8, we find that the chief of the fathers of Israel dwelt at Jerusalem. These are again mentioned in 2 Chron. 23:2. In 2 Chron. 31:6, we read that the children of Israel that dwelt in the cities of Judah brought their tithes and made heaps of them.

So, from a close reading of the 2 Chronicles, we must conclude that the godly of Israel joined with Judah and dwelt with them. Then we can see that many of Israel were in Babylonian captivity, and most certainly, many returned with the remnant that rebuilt the city and the temple. And since the chief of the fathers of these people were in Judah, we can readily see that the ten tribes were not lost but were preserved along with Judah.

Finally, notice in 2 Chron. 34:1-7, that in the reign of Josiah, he went up into Israel and destroyed the idols, taking away all the abominations from the countries that pertained to the children of Israel, and made all present in Israel to serve the Lord. This shows that when Israel was taken captive, it was not complete. Many were left behind.

Those who know the Scriptures cannot for a moment go along with the idea that the ten tribes went into captivity and were lost, never returning to Palestine, but were scattered among the nations, especially in Ireland.

In Ezra 6:16, the children of Israel, the priests, and the Levites kept the dedication of the house. Ezra 6:17 tells of the offering of 12 goats for a sin offering, according to the number of the tribes of Israel. Note later in Ezra 6:21 that it speaks of all the children of Israel that came out of captivity. In this chapter and the next note the usage of the term God of Israel. Then, in Ezra 7:13, the king of Persia made a decree concerning the people of Israel and the priests and Levites. The next verse speaks of Judah and Jerusalem. Ezra 7:15 speaks of silver and gold, which the king gave to the God of Israel, whose habitation was in Jerusalem (not Samaria).

Using the concordance, it is easy to find that in the Book of Esther, which is about the ten tribes, they are spoken of as Jews about six times. What of the notion that Israel and Jews are distinct and separate terms? It just does not hold. The same people that are called Israel in Ezra are called Jews in Esther. No distinctions whatsoever.

Now, in Luke 1:80, we read that John was in the deserts till the day of his showing unto Israel. Did he go to Ireland, England, Denmark, or some other place to shew himself unto Israel? Or was Israel in the land? What saith the Scriptures?

On the road to Emmaus, the two disciples had thought that Jesus of Nazareth was the one who should have redeemed Israel (Luke 24:21). And the Lord declared that he had not found such faith in Israel as He did in the centurion (Matt 8:10). Evidently He had been among Israel some time here on earth.

In Romans 11:1, Paul declares that he is an Israelite and, at the same time, of the tribe of Benjamin. Now, these folks declare that this is an impossibility for Benjamin to be with Judah, and so would be called Jews. Either the Book or somebody is wrong! But to further mix it up, Paul also declared that he was a Jew (Acts 22:3)!

The woman at the well in Samaria said that the Lord was a Jew (John 4:9), while Nathaniel once said that He was the King of Israel (John 1:49). So, according to the Word of God, a Jew is an Israelite.

The Lord came to the lost sheep of the house of Israel. He sent His disciples to the same, and they returned. There is no record that they ever visited Phoenicia, Denmark, or even Ireland.

Much of the claims made on this false assumption that Jews and Israelis were different are too foolish to mention in our limited space. But a couple more references should suffice to show the fallacy of such assumptions. James addresses his epistle to the 12 tribes scattered abroad (that is, from Jerusalem). Paul speaks of the 12 tribes and their hope (Acts 26:7). It is wise to be as the noble Bereans, searching to see what is truth.

Not knowing the Scriptures, these unfortunate folks do not know that Israel is not the chosen people today (Eph 1:4). They do not know that Israel was set aside (Acts 28:28) and that there is a Church program today. So they claim that they are Israelites, thereby hoping to come into blessings. But in doing so, they have denied the blood of Christ (do they ever mention it?) and then try to get the blessing by claiming a blood relationship. This is the fruit of ignorance.

They do not know that the Apostle Paul finished the canon of Scripture (Col 1:25) and that no revelation has come from God since that time. So they bring into the picture a coronation stone, which the Bible knows nothing about, and try to substitute this stone for the Rock of Ages. And they seem to worship this stone even as Israel did the brazen serpent in later years, and which King Hezekiah destroyed when it was 835 years old (2 Kings 18:4). The worship of relics is a heathen practice.

Of course, the Word does not speak of a return of the ten tribes as it does of Judah for the simple reason that only a few, the leading families of Israel, were led into captivity. The great bulk of them were left in the land. But all of Judah was taken away, and none left. The land was desolate.

So, it is that the Scriptures speak of all 12 tribes without distinction in this matter. James writes to the 12 tribes (James 1:1). Paul speaks of the worship of the 12 tribes (Acts 26:7). In Luke 2:36, we read of a prophetess of the tribe of Asher. The reader can take a concordance and look up other references to the various tribes in the NT.

Now, Anglo-Israelism has one thing to commend it. It did revolt against the old system of spiritualizing the Scriptures. But in doing so, they failed to rightly divide. So, not finding an Israel today to whom they could apply the prophecies of the latter days, they had to invent an Israel if they had known that this is The Church age and that Israel's prophecies would be taken up again when the times of. the Gentiles have run out; they would have been spared all this confusion and the necessity of inventing a lot of stories to make their theory stick. This is not honesty.

Like many of the various sects and isms, they first state their theory and then quote here and there from the Bible without regard for the context to prove said theory. This is called text-garbling. To find truth, one must use the Scriptures as a foundation and draw from the teaching.

They declare that there is a fine distinction between Jew and Israelite and between the house of Judah and the house of Israel. But we find the term house of Israel used in the Bible 13 times before the dividing of the Kingdom. Likewise, we find the term house of Judah used four times before the division. We have already remarked on the usage of Jew and Israelite. Everywhere we turn, we find that their story is an invention, a myth.

Matthew 23:38

Behold, your house is left unto you desolate.

Matthew 23:37-38:
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often I would have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. 

It was My Father's house at the beginning of the Lord's ministry, but after the rejection, it was Your house.

Many years before this, Israel had so rejected their God and His laws that they were removed from their land. Their house, their city, and their land were desolate for 70 years. And the reason for the 70 years was that for 490 years, they had not observed the Sabbaths of the land.

Every 7th year was to be a Sabbath for the land. It was not to be cultivated. But Israel did not do this. So, the 70 Sabbatical years were forced on them all at one time. The land was desolate, waste, deserted. The temple was in ruin.

Now Israel's Messiah had come. Their King was in the midst and The Kingdom at hand. However, they did not know the time of their visitation. They rejected their King. So His verdict was that their House was to be desolate until such a time as they would say, Blessed is He that cometh in the name of the Lord. Those who think that the Lord could come at any moment in these days should note these words. There is a condition attached.

Matt 22:2-14 is a parable that warns of these desolations. It tells how that King made a marriage dinner for his son and then sent out his servants to bid guests. But they would not come. This is the ministry of the Lord and the 12. So the King sent out other servants and bid them again to come. This was the ministry of The Apostles during Acts. But they would not come. They treated the servants shamefully. So the King sent his armies and destroyed these murderers and burned up their city. Titus, A.D. 70 did this.

So their house and their city were made desolate. That was almost 2000 years ago, and their house is still desolate. It does not even exist. A mosque stands in its stead. Some day, The Temple will be rebuilt, and Babylon will become desolate (Rev. 17-18).