The necessity of having constant reference to the context for the determination of the sense, as well as of the particular terms employed, admits of innumerable illustrations.  From these we select a few examples: 

In Rom. 14:23 the apostle lays down the following maxim:  “He that doubteth is damned [literally, condemned] if he eat, because he eateth not of faith:  for whatsoever is not of faith is sin.”  The context relates not to the Lord’s supper, but to scruples in respect to the use of particular kinds of food:  “One believeth that he may eat all things; another who is weak”—­over-scrupulous in respect to distinctions of food—­“eateth herbs” (ver. 2).  Consequently there is no reference here to the personal qualifications requisite for partaking of that ordinance, or to the consequence of eating unworthily.  The apostle means to say that whoever has scruples about the lawfulness of using a particular article of food is condemned if he eat it, “because he eateth not of faith.”  He acts contrary to his persuasion of duty.  Thus he violates, in this particular case, that general law of faith which requires that in all things we keep a conscience void of offence towards God and man, subjecting ourselves in loving confidence to Christ’s authority, and doing in all things what we believe to be right in his sight.

Again we read in Gal. 5:4 the words:  “Ye are fallen from grace.”  Taken out of their connection, these words are ambiguous in their application.  But the context makes all plain.  The apostle is addressing those who are inclined to substitute a system of justification by works for the grace of the gospel:  “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace”—­fallen away from grace, as the original word means.  Ye have abandoned the system of grace revealed in the gospel for one of works.

The psalmist says:  “My soul thirsteth for God, for the living God:  when shall I come and appear before God?” Psa. 42:2.  Taken out of their connection, these words might be understood of his desire to enjoy the beatific vision of God in heaven.  But the context shows that the writer had in mind God’s earthly sanctuary, from which he was banished:  “My tears have been my meat day and night, while they continually say unto me, Where is thy God?  When I remember these things, I pour out my soul in me:  for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy-day” (ver. 3, 4).

Again the psalmist says:  “The king’s daughter is all glorious within” (Psa. 45:13); words that have more than once been applied directly to the inward spiritual beauty of the church, the bride of Christ.  This is, indeed, the idea that we gain from a true interpretation of them.  But it comes not directly, but through a beautiful figure.  The primary meaning of the words is, that the royal bride appearing within the palace in raiment of wrought gold is all glorious to the beholder’s view.  Undoubtedly she represents the church espoused to Christ; dwelling, so to speak, in his kingly mansion, and gloriously adorned with his righteousness.  Rev. 19:8.