Who Wrote the Bible? Part 12

Of these apocalyptic books one of the most remarkable is the Book of Enoch, which appears to have been written a century or two before Christ. It purports to be a revelation made to and through the patriarch Enoch; it contains an account of the fall of the angels, and of a progeny of giants that sprung from the union of these exiled celestials with the daughters of men; it takes Enoch on a tour of observation through heaven and earth under the guidance of angels, who explain to him many things supernal and mundane; it deals in astronomical and meteorological mysteries of various sorts, and in a series of symbolical visions seeks to disclose the events of the future. It is a grotesque production; one does not find much spiritual nutriment in it, but Jude makes a quotation from it, in his epistle, as if he considered it Holy Scripture.

"The Fourth Book of Esdras" is another Jewish book of the same kind, which may have been written about the hundredth year of our era. It purports to be the work of Ezra, whom it misplaces, chronologically, putting him in the thirtieth year of the Captivity. The problem of the writer is the restoration of the nation, destroyed and scattered by the Roman power. He makes the ancient scribe and law-giver of Israel his mouthpiece, but he is dealing with the events of his own time.

Nevertheless, his allusions are veiled and obscure; he speaks in riddles, yet he speaks to a people who understand his riddles, and know how to take his symbolic visions. This book is in our English Apocrypha, under the t.i.tle 2 Esdras.

"The Book of Jubilees," which a.s.sumes to be a revelation made to Moses on Mount Sinai, "The Ascension of Moses," "The Apocalypse of Moses," and the "Apocalypse of Baruch," are other similar books of the Jewish literature.

Of apocalyptical Christian writings, I may mention "The Sibylline Books," "The Apocalypse of Paul," "The Apocalypse of Peter," "The Revelation of Bartholomew," and "The Ascension of Isaiah," and there is also another "Apocalypse of John," a feeble imitation of the one with which our canon closes. These books appeared in the second, third, and fourth centuries of our era; they generally look forward to the second coming of Christ, and set forth in various figures and symbols the conflicts and persecutions which his saints must encounter, the destruction of his foes, and the establishment of his kingdom.

It will be seen, therefore, that the Revelation of St. John is not unique; and the inference will not be rash that much light may be thrown upon its dark sayings by a careful study of kindred books.

It may be answered that the writer of this book is inspired, and that nothing can be learned of the meaning of an inspired book by studying uninspired books. I reply that no inspired book can be understood at all without a careful study of uninspired books. The Greek grammar and the Greek lexicon are uninspired books, and no man can understand a single one of the books of the New Testament without carefully studying both of them, or else availing himself of the labor of some one else who has diligently studied them. An inspired writer uses language,--the same language that uninspired writers use; the meaning of language is fixed not by inspiration, but by usage; you must study the grammar and the lexicon to learn about the usage. And the case is precisely similar when an inspired writer uses a peculiar form of literature like the apocalyptical writings. He knows when he uses symbolisms of this cla.s.s that they will be interpreted according to the common usage; he expects and desires that they shall be so understood; and, therefore, in order to understand them, we must know what the usage is.

When our Lord, speaking of the calamities which were about to fall upon the Jewish people, said, "Immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken," he was speaking to people who were perfectly familiar with language of this sort, because the same expressions occur over and over again in their prophets, and are there distinctly declared to mean great political overturnings. He used the apocalyptic phraseology, and he expected them to give it the apocalyptic signification. If we wish to understand the Scripture, we must understand the language of Scripture, and this means not only the grammatical forms, but also the symbolic usages of the language.

We have seen that the apocalypses are apt to appear in times of great calamity, and we have accepted the verdict of later scholars.h.i.+p, that this Apocalypse of St. John appeared about 68 or 69 A.D. Was this a time of trouble in that Eastern world? Verily it was; the most appalling hour perhaps in the world's history. The unspeakable Nero was either still upon the throne of the Roman Empire, or had just reeled from that eminence to the doom of a craven suicide. The last years of his life were gorged with horror. The murder of his brother, the burning of Rome, probably by his connivance, if not by his command, in order that he might sate his appet.i.te for sensations upon this horrid spectacle; following this the fiendish scheme to charge this incendiarism upon the Christians, and slaughter them by tens of thousands in all the cities of the Empire,--these are only instances of a career which words are too feeble to portray. Those who succeeded him in this supreme power were not much less ferocious; the very name of pity seemed to have been blotted from the Roman speech; the whole Empire reeked with cruelty and perfidy. While such men ruled at Rome it could not be supposed that the imperial representatives in the provinces would be temperate and just.

Some of them, at any rate, had learned the lesson of the hour, and were as perfidious, as truculent, as base as their master could have wished.

Such a one was that Gessius Floras who was the procurator of Judea, and who seemed to have exhausted the ingenuity of a malignant nature in stirring up the Jews to insurrection. By every species of indignity and cruelty he finally stung the long-suffering people into a perfect fury, and the rebellion which broke out in Palestine in the year 66 was one of the most fearful eruptions of human nature that the world has ever seen.

Florus had raised the demon; now the legions of Rome must be called in to exorcise it. It was a terrible struggle. All the energies of Jewish fanaticisms were enlisted; the Zealots, the fiercest party among them, not content with slaughtering their Roman enemies, turned their hands against every man of their own nation who ventured to question the wisdom of their desperate resistance. In Jerusalem itself a reign of terror raged which makes the French Revolution seem in comparison a calm and orderly procedure.

At the beginning of the outbreak Nero had sent one of his trusted generals, Vespasian, and Vespasian's son t.i.tus, to put down the insurrection. Neither of these soldiers was a sentimentalist; both believed as heartily as did Wentworth in later years that the word of the hour was Thorough. They started with their armies from Antioch in March, 67, resolved on sweeping Palestine with the besom of destruction.

Cities and villages, one by one, were besieged, captured, destroyed; men, women, and children were indiscriminately ma.s.sacred. The Jewish army fought every inch of the ground like tigers; but they were overpowered and beaten in detail, and steadily forced southward.

Blackened walls, pools of blood, and putrefying corpses were all that the Romans left in their rear; ruthlessly they drove the doomed people before them toward their stronghold of Jerusalem. In the autumn of that year Vespasian withdrew his army into winter-quarters, and left the Zealots in Jerusalem to their orgy of brigandage and butchery. He could well afford to rest and let them do his deadly work.

In the spring of the following year, the siege of Jerusalem began. The Christians of the city had fled to Pella, east of the Jordan; the remnant of the Jews held their sacred heights with the courage of despair.

It is at this very juncture that this book of the Revelation was written. John testifies that it was written on Patmos, a desolate islet of the ?gean Sea, west of Asia Minor, to which he had either been banished by some tool of Nero, or else had betaken himself for solitude and reflection. To him, in this retreat, the awful tidings had come of the scourge that had fallen on the land of his fathers; added to this, the conflagration at Rome, the Neronian persecution, all the horrors of the past decade were fresh in his memory. May we not say that the time was ripe for an apocalyptic message?

It is in these events, then, that we must find the explanation of much of this symbolical language. Such is the law of the apocalypse, and this apocalypse may be expected to conform to the law. St. John is instructed by the angel to write "the things which thou sawest, and the things which are, and the things which shall come to pa.s.s hereafter,"--"the things which must _shortly_ come to pa.s.s," the first verse more explicitly states. It is the past which he has seen, the present, and the immediate future with which his visions are concerned. It is not any attempt to outline the whole course of human history; it is the picture, in mystic symbols, of the present crisis and of the deliverance which is to follow it. There is no room here for a commentary on the Apocalypse; I will only indicate, in a rapid glance, the outline of the book.

The first three chapters are occupied with the epistles to the seven churches which are in Asia, administering reproof, exhortation, comfort, and counsel to the Christians in these churches,--faithful, stirring, persuasive appeals, whose meaning can be easily understood, and whose truth is often sorely needed by the churches of our own time.

Then begins the proper Apocalypse, with the first vision of the throne in heaven, and sitting thereon the Lamb that was slain, who is also the Lion of the tribe of Judah. The book sealed with seven seals is given to him to open, and the opening of each seal discloses a new vision. The first seal opened shows a white horse bearing a rider who carries a bow and wears a crown, and who goes forth conquering and to conquer. This is the emblem of the Messiah whose conquest of the world is represented as beginning. But the Messiah once said, "I came not to bring peace, but a sword," and the consequences of his coming must often be strife and sorrow because of the malignity of men. And therefore the three seals which are opened next disclose a fiery horse, the symbol of War, a black horse, whose rider is Famine, a pale horse in whose saddle is Death. The opening of the fifth seal shows the martyred mult.i.tude before the throne of G.o.d. The sixth discloses the desolation and the ruin taking place upon the earth. Thus the mighty panorama pa.s.ses constantly before our eyes; the confusion, the devastation, the woes, the scourges of mankind through which Messiah's Kingdom is advancing to its triumph. The seals, the trumpets, the vials bring before us representations of the retributions and calamities which are falling upon mankind. Sometimes we seem to be able to fix upon a historical event which the vision clearly symbolizes; sometimes the meaning to us is vague; perhaps if we had lived in that day the allusion would have been more intelligible.

There is, however, one great central group of these visions round about which the others seem to be arrayed as scenic accessories, whose interpretation the writer has taken great pains to indicate. These are the visions found in chapters xii., xiii., xvi., and xvii. The woman, sun-clad, with the moon under her feet and a crown of twelve stars upon her head (chap, xii.), is beyond all question the ancient Jewish church; the child which is born to the woman is the Christian church; the great red dragon that seeks to devour the child is the Satanic power, the Prince of this world. The Dragon is here on the earth because he has been expelled from heaven. The war of the Dragon against the woman indicates the persecutions of the church; the flight of the woman to the wilderness may symbolize the recent escape of the mother church from Jerusalem to Pella.

The next vision shows a Beast, coming up out of the sea, with seven heads and ten horns, and on his horns ten diadems, and on his heads names of blasphemy. Here we have an instance of that confounding of symbols, the merging of one in another, which is very common in the apocalyptic writings. The beast is, primarily, Nero, or the Roman Empire, as represented by--Nero. The ten horns are the ten chief provinces; the seven heads are seven emperors. "It is a symbol," says Dr. Farrar, "interchangeably of the Roman Empire and of the Emperor. In fact, to a greater degree than at any period of history, the two were one. Roman history had dwindled down into a personal drama. The Roman Emperor could say with literal truth, _'L'Etat c'est moi'_. And a wild beast was a Jew's natural symbol either for a Pagan Kingdom or for its autocrat." [Footnote: _The Early Days of Christianity_, p.

463.] I can do no better than to repeat to you a small part of Dr.

Farrar's further comment upon this vision.

"This wild beast of Heathen Rome has ten horns, which represent the ten main provinces of Imperial Rome. It has the power of the Dragon, that is, it possesses the Satanic dominion of the 'Prince of the power of the air.'

"On each of its heads is the name of blasphemy. Every one of the seven Kings, however counted, had borne the (to Jewish ears) blasphemous surname of Augustus (Sebastos, one to be adored); had received apotheosis, and been spoken of as _Divine_ after his death; had been crowned with statues, adorned with divine attributes, had been saluted with divine t.i.tles, and, in some instances, had been absolutely wors.h.i.+ped, and that in his lifetime....

"The diadems are on the horns, because the Roman _Proconsuls_, as delegates of the Emperor, enjoy no little share of the Caesarean autocracy and splendor, but the name of blasphemy is only on the heads, because the Emperor alone receives divine honors and alone bears the daring t.i.tle of Augustus." [Footnote: _Ibid_., p. 464.]

One of the heads of this Beast was wounded to death, but the deadly wound was healed. It was the universal belief among Pagans and Christians that the world had not yet seen the last of Nero. Either his suicide was feigned and ineffectual, and he was in hiding, or else he would come to life and resume his savage splendors and his gilded villainies. To make it certain that the writer here refers to this expectation, we find, in chapter xvii., another reference to the Beast, which seems at first a riddle, but which is easily interpreted. "The five are fallen, the one is, the other is not yet come"; "The Beast that thou sawest was and is not, and is about to come out of the abyss." "The Beast that was and is not, even he is an eighth, and is of the seven."

The head and the Beast are here identified. The meaning is that five Roman Emperors are dead, Augustus, Tiberius, Caligula, Claudius, Nero; "one is,"--Galba is now reigning; "the other" (Otho) "is not yet come;"

but he must come soon for Galba is an old man and cannot long survive, and "the Beast that was and is not,"--Nero,--who is "about to come out of the abyss,"--to return to life,--"even he is an eighth, and is of the seven." He is one of the seven, for he was the fifth, and he will be the eighth. It was the universal Christian belief that Nero, raised from the dead, would be the future Antichrist, and it is this belief which the vision reflects. To make the case still clearer the writer gives us, by the current Hebrew Kabbalistic method, the number of the Beast, that is to say, the numerical value of his name. Each letter of the old alphabets has a numerical value. Thus the writer of the Sibyllines points out the Greek name of Jesus--????,--by saying that its whole number is equivalent to eight units, eight tens, and eight hundreds.

This is the exact numerical value of the six Greek letters composing the Saviour's name, 10+8+200+70+400+200=888. Precisely so John here tells us what is the numerical value of the letters in the name of the Beast. If we tried the Latin or the Greek names of Nero the clue would not be found; but John was writing mainly for Hebrews, and the Hebrew letters of _Kesar Neron_, the name by which every Jew knew this Emperor, amount to exactly 666.

Many other of the features of this veiled description tally perfectly with the character of this infamous ruler; and when the evidence is all brought together it seems as though the apostle could scarcely have made his meaning more obvious if he had written Nero's name in capital letters.

This is the central vision of the Apocalypse, as I have said; round about this the whole cyclorama revolves; and it has been the standing enigma of the interpreters in all the ages. The early church generally divined its meaning; but in later years the high-soaring exegesis which has spread this Apocalypse all over the centuries and found in it prophetic symbols of almost all the events that have happened in mediaeval and modern history, has identified the Beast with countless characters, among them Genseric, King of the Vandals, Benedict, Trajan, Paul V., Calvin, Luther, Mohammed, Napoleon. All this wild guessing arises from ignorance of the essential character and purpose of the apocalyptical writings.

I can follow this enticing theme no further. Let it suffice to call the attention of all who desire to reach some sober conclusions upon the meaning of the book to Archdeacon Farrar's "Early Days of Christianity,"

in which the whole subject is treated with the amplest learning and the soundest literary judgment.

The Book of Revelation has been, as I have intimated, the favorite tramping ground of all the hosts of theological visionaries; men who possessed not the slightest knowledge of the history or the nature of apocalyptic literature, and whose appet.i.te for the mysterious and the monstrous was insatiable, have expatiated here with boundless license.

To find in these visions descriptions of events now pa.s.sing and characters now upon the stage is a sore temptation. To use these hard words, the Beast, the Dragon, the False Prophet, as missiles wherewith to a.s.sail those who belong to a school or a party with which you are at variance, is a chance that no properly const.i.tuted partisan could willingly fore-go. Thus we have seen this book dragged into the controversies and applied to the events of all the centuries, and the history of its interpretation is, as one of its interpreters confesses, the opprobrium of exegesis. But if one ceases to look among these symbols for a predictive outline of modern history, "a sort of antic.i.p.ated Gibbon," and begins to read it in the light of the apocalyptic method, it may have rich and large meanings for him. He will not be able, indeed, to explain it all; to some of these riddles the clue has been lost; but, in the words of Dr. Farrar, "he will find that the Apocalypse is what it professes to be,--an inspired outline of contemporary history, and of the events to which the sixth decade of the first century gave immediate rise. He will read in it the tremendous manifesto of a Christian seer against the blood-stained triumph of imperial heathenism; a paean and a prophecy over the ashes of the martyrs; the thundering reverberations of a mighty spirit struck by the fierce plectrum of the Neronian persecution, and answering in impa.s.sioned music which, like many of David's Psalms, dies away into the language of rapturous hope." [Footnote: _Early Days of Christianity_, p. 429. ]

For we must not forget that this is a song of triumph. This seer is no pessimist. The strife is hot, the carnage is fearful, they that rise up against our Lord and his Messiah are many and mighty, but there is no misgiving as to the event. For all these woes there is solace, after all these conflicts peace. Even in the midst of the raging wars and persecutions, the door is opened now and again into the upper realm of endless joy and unfading light. And he "whose name is called The Word of G.o.d," upon whose garment and whose thigh the name is written, "King of Kings and Lord of Lords," will prevail at last over all his foes. The Beast and the Dragon, and the False Prophet and the Scarlet Woman (the harlot city upon her seven hills whose mystic name is Babylon) will all be cast into the lake of fire; then to the purified earth the New Jerusalem shall come down out of heaven from G.o.d. This is the emblem and the prophecy, not of the city beyond the stars, but of the purified society which shall yet exist upon the earth,--the fruition of his work who came, not to judge the world, but to save the world. It is on these plains, along these rivers, by these fair sh.o.r.es that the New Jerusalem is to stand; it is not heaven; it is a city that comes down out of heaven from G.o.d. No statement could be more explicit. The glorious visions which fill the last chapters of this wonderful book are the promise of that "All hail Hereafter," for which every Christian patriot, every lover of mankind, is always looking and longing and fighting and waiting. And he who, by the mouth of this seer, testifieth the words of the prophecy of this book saith, "Yea, I come quickly. Even so, come, Lord Jesus."

CHAPTER XI.

THE CANON.

We have studied with what care we were able tee historical problem of the origin and authors.h.i.+p of the several books of the Old and New Testament; we now come to a deeply interesting question,--the question of the canon.

This word, as used in this connection, means simply an authoritative list or catalogue. The canon of the Bible is the determined and official table of contents. The settlement of the canon is the process of determining what and how many books the Bible shall contain. In the Old Testament are thirty-nine books, in the New Testament twenty-seven; and it is a fixed principle with Protestants that these books and no others const.i.tute the Sacred Scriptures,--that no more can be added and none taken away.

The popular belief respecting this matter has been largely founded upon the words with which the Book of Revelation concludes:--

"For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto them, G.o.d shall add unto him the plagues which are written in this book: and if any man shall take away from the words of the book of this prophecy, G.o.d shall take away his part from the tree of life, and out of the holy city, which are written in this book."

The common notion is that the "book" here referred to is the Bible; and that these sentences, therefore, are the divine authorization of the present contents of the Bible, a solemn testimony from the Lord himself to the integrity of the canon. But this is a misapprehension. The book referred to is the Revelation of St. John,--not the Bible, not even the New Testament. When these words were written, says Dr. Barnes in his "Commentary," "the books that now const.i.tute what we call the Bible were not collected into a single volume. That pa.s.sage, therefore, should not be adduced as referring to the whole of the Sacred Scriptures." In fact, when these words of the Revelation were written, several of the books of the New Testament were not yet in existence; for this is by no means the last of the New Testament writings, though it stands at the end of the collection. The Gospel and the Epistles of John were added after this; and we may trust that no plagues were "added" to the beloved disciple for writing them.

Nevertheless, as I said, it is a.s.sumed that the contents of the Bible are fixed; that the collection is and for a long time has been complete and perfect; that it admits neither of subtractions nor of additions; that nothing is in the book which ought not to be there, and that there is nothing outside of its covers which ought to be within them; that the canon is settled, inflexibly and infallibly and finally.

The questions now to be considered are these: Who settled it? When was it settled? On what grounds was it determined? Was any question ever raised concerning the sacredness or authority of any of the books now included in the canon? Did any other books, not now included in the canon, ever claim a place in it? If so, why were these rejected and those retained?

This is, as will be seen, a simple question of history. We can trace with tolerable certainty the steps by which this collection of sacred writings was made; we know pretty well who did it, and when and how it was done. And there is nothing profane or irreverent in this inquiry, for the work of collecting these writings and fixing this canon has been done mainly, if not wholly, by men who were not inspired and did not claim to be. There is nothing mysterious or miraculous about their doings any more than there is about the acts of the framers of the Westminster Confession, or the American Const.i.tution. They were dealing with sacred matters, no doubt, when they were trying to determine what books should be received and used as Scriptures, but they were dealing with them in exactly the same way that we do, by using the best lights they had.

As we have learned in previous chapters, the beginning of our canon was made by Ezra the scribe, who, in the fifth century before Christ, newly published and consecrated the Pentateuch, or Five Books of Moses, as the Holy Book of the Jewish people.

After Ezra came Nehemiah, to whom the beginning of the second collection of Jewish Scriptures, called the Prophets, is ascribed in one of the apocryphal books. But this collection was not apparently finished and closed by Nehemiah. The histories of Joshua and Judges, of Samuel and Kings, and the princ.i.p.al books of the Prophets were undoubtedly gathered by him; but it would seem that the collection was left open for future prophecies.

About the same time the third group of the Old Testament Scriptures, "The Hagiographa," or "Writings," began to be collected. No book of the Bible contains any information concerning the making of these two later collections, the Prophets and the Hagiographa; and we are obliged to rely wholly upon Jewish tradition, and upon references which we find in Jewish writers. Professor Westcott, who is one of the most conservative of Biblical scholars, says that "the combined evidence of tradition and of the general course of Jewish history leads to the conclusion that the canon in its present shape was formed gradually during a lengthened interval, beginning with Ezra and extending through a part, or even the whole of the Persian period," or from B.C. 458 to 332. Without adopting this conclusion, we may remark that this last date, 332, was nearly a century after Nehemiah and Malachi, the last of the prophets; so that if the canon was closed at a date so late as this, it must have been closed by men who were certainly not known to have been inspired. If it was forming, through all this period, then it must have been formed in part by men in behalf of whom no claim of inspiration has ever been set up.

According to Jewish tradition the work of collecting, editing, and authorizing the sacred writings was done by a certain "Great Synagogue,"

founded by Ezra, presided over by Nehemiah, after him, and continuing in existence down to about the year 200 B.C. This is wholly a tradition, and has been proved to be baseless. There never was such a synagogue; the Scriptures know nothing about it; the apocryphal writers, so numerous and widely dispersed, have never heard of it; Philo and Josephus are ignorant concerning it. None of the Jewish authors of the period who freely discuss the Scriptures and their authority makes mention of this Great Synagogue. The story of its existence is first heard from some Jewish rabbin hundreds of years after Christ.

We have proof enough in the New Testament that the Jews had certain Sacred Scriptures; the New Testament writers often quote them and refer to them; but there is no conclusive proof that they had been gathered at this time into a complete collection. Jesus tells the Jews that they search the Scriptures, but he does not say how many of these Scriptures there were in his day; Paul reminds Timothy that from a child he had known the Holy Scriptures, but he gives no list of their t.i.tles. If we found all the books of the Old Testament quoted or referred to by the New Testament writers, then we should know that they possessed the same books that we have. Most of these books are thus referred to; but there are seven Old Testament books whose names the New Testament never quotes, and at least five to which it makes no reference whatever: Ecclesiastes, Song of Solomon, Esther, Ezra, and Nehemiah. To Judges, Chronicles, and Ezekiel it refers only in the same way that it refers to a number of the apocryphal books. Some of these omissions appear to be significant. The New Testament gives us therefore no definite information by which we can determine whether the Old Testament canon was closed at the time of Christ, nor does it tell us of what books it was composed.