The fact may be true or false, but the narrative of the fact needs no explanation; there are no terms which need expansion--which could bear more than one possible meaning, and which could be used accordingly in one sense or another. This instances a second class. Again, we can bring forward yet another class of Scripture revelations, namely, passages which are necessarily understood with reference to certain other matters which are unexpressed but are taken for granted, or in which the words used may bear more than one meaning, or a meaning which is uncertain or obscure. If the unexpressed matter can be supplied without doubt, then all ages will agree in the interpretation; and if the terms can (by reference to context or otherwise) be explained, the same result follows: if not, then in interpreting the narrative, each age will _make its own assumption_ regarding the terms used, on the basis of such knowledge as it possesses. It follows, then, inevitably, that if the state of knowledge varies, the interpretation will be different according to the different standard of knowledge, according to which the necessary assumptions are made. And yet all the while the authority of the passage itself is not touched. As it is unquestionable that such different classes of passage do occur in Scripture, it is merely a question of criticism whether any given passage is of this class or that, and whether its terms do admit of or require explanation. It is no doubt possible to make mistakes and to err by refusing the direct meaning, and giving to the terms an assumed meaning for which there is no real necessity.[1] We have always to be on our guard against giving special meanings to words where they are not required; but granted that caution, there undoubtedly are passages in which either the terms themselves are not plain, or in which they may really have a meaning different from the ordinary one. [Footnote 1: As, for example, where persons desirous to get over the plain reference to Baptism in St. John iii. 5, try to explain away the term "water" to mean something metaphorically but not actually water.] To descend from the general to the particular, it is obvious that the account of Creation in Genesis i., ii. is in such a form that we must assume our own ideas of the term "day" therein employed, and also those to be attached to "created" and similar terms.