Companion to the Bible Part 3

7. The _resurrection_ of Jesus is the miracle of miracles, of which we may say with truth that it comprehends in itself all the other mighty works recorded in the gospel history. We cannot but notice the condescending care with which our Lord himself certified to his disciples its reality. When he had suddenly appeared in the midst of them, "they were terrified and affrighted, and supposed that they had seen a spirit." To convince them of the reality of his bodily presence, he said, "Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet," that they might see in them the prints of the nails. Finding them still incredulous, "believing not for joy and wondering," he added another conclusive proof that he was not a spirit, but a true man: he asked for meat; "and they gave him a piece of a broiled fish, and of an honeycomb; and he took it, and did eat before them." Luke 24:36-43. To the unbelieving Thomas he offered the further proof which he had demanded: "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing."

The certainty of this great event the evangelist Luke sets forth in his introduction to the Acts of the Apostles: "To whom also," (to the apostles,) "he showed himself alive after his pa.s.sion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of G.o.d." The apostle Peter, in his address to Cornelius and his friends, says: "Him G.o.d raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of G.o.d, even to us, who did eat and drink with him after he rose from the dead." Acts 10:40, 41. The apostle Paul, in his enumeration of our Lord's appearances to his disciples after his resurrection, 1 Cor. 5-8, mentions that on one occasion "he was seen of above five hundred brethren at once; of whom," he says, "the greater part remain unto this present, but some are fallen asleep."

It was not the greatness of the miracle, considered simply by itself, but its relation to the gospel, that made our Lord's resurrection from the dead the central fact of the apostles' testimony. It was, so to speak, the hinge on which the whole work of redemption turned. Our Lord's expiatory death for the sins of the world and his resurrection from the dead were both alike parts of one indivisible whole. It was not his claim to be the promised Messiah alone that was involved in the fact of his resurrection. His completion, as the Messiah, of the work of man's redemption was also dependent on that great event. "If Christ be not risen," says the apostle, "then is our preaching vain, and your faith is also vain;" and again, "If Christ be not raised, your faith is vain; ye are yet in your sins." 1 Cor. 15:14, 17. We need not wonder then that the apostles, in their testimony to the people, insisted so earnestly on this one great fact in our Lord's history; for by it G.o.d sealed him as the Prince of life.

8. The _character of Jesus_ of Nazareth, as drawn by the four evangelists, is the highest possible proof of the authenticity and credibility of the gospel narratives. Of this it has been justly said, "The character is possible to be conceived, because it was actualized in a living example." (Nature and the Supernatural, p. 324.) The inapproachable excellence of Christ's character places it high above all human praise. The reverent mind shrinks instinctively from the idea of attempting to eulogize it, as from something profane and presumptuous.

We do not eulogize the sun s.h.i.+ning in his strength, but we put a screen over our eyes when we would look at him, lest we should be blinded by the brightness of his beams. So must every man look at Jesus of Nazareth with reverence and awe, who has any true sense of what is great and excellent. What is now to be said of this character is not eulogy. It is part of an argument for the reality of the events recorded in the gospel history. Here it is important to notice not only the character itself, but the manner of the portraiture, and its power over the human heart.

The character of Jesus is perfectly _original_. Nothing like it was ever conceived of by the loftiest minds of antiquity. Nothing like it has appeared since his day, in actual life, or even in the conceptions of the most gifted writers. As there is one sun in the firmament, so there is one Jesus Christ in the history of the world. His character has a _human_ and a _divine_ element; and these two interpenetrate each other, so as to const.i.tute together one indivisible and glorious whole. Jesus could not be, even in idea, what he is as man, unless he were G.o.d also.

And what he is as G.o.d, he is as G.o.d made flesh, and dwelling as man among men. It is the _G.o.d-man_ which the gospel narratives present to us. If we consider the qualities which belong to our Saviour as man, we notice the union in full measure and just proportion of all those qualities which belong to perfect humanity. In the case of mere men, the abundant possession of one quality implies almost of necessity deficiency elsewhere, and consequently one-sidedness of character. Not so in the case of Jesus. He has all the attributes of a perfect man in perfect fulness and in perfect harmony with each other. Let us reverently look at some particulars.

His character unites the deepest _tranquillity_ with the deepest _fervor_ of spirit. Our Lord's tranquillity s.h.i.+nes forth through the whole course of his ministry, and manifests itself alike in great things and small. It is evident to all who read the narratives of the evangelists that he performed his mighty works as one conscious that divine power belonged to him of right, and that the exercise of it, even in its highest forms, was nothing new nor strange. In connection with his greatest miracles he calmly gave directions, as if they had been ordinary occurrences. When he had fed many thousands with a few loaves and fishes, he said, "Gather up the fragments that remain, that nothing be lost." When he had raised from the dead the daughter of Jairus, "he commanded that something should be given her to eat." When he had called out of the grave one who had lain there four days, he directed, "Loose him and let him go." Even in Gethsemane, when oppressed with agony too great for human endurance, his self-possession remained as perfect as his submission to his Father's will. That his serenity never left him for a moment during the process of his arrest, trial, sentence, and lingering death on the cross, is a truth which s.h.i.+nes forth from the sacred narrative as his own raiment did on the mount of transfiguration, "white and glistering." Any attempt to describe it would be but mockery.

And yet this deep composure of spirit is not that of indifference or of a cold temperament. It is the composure of one in whose bosom burns a steady and intense flame of zeal for the glory of G.o.d and good will towards men, by which he is borne forward with untiring energy in the work committed to him from above. It is the composure of a spirit whose depth of emotion none can measure.

We notice again the union in our Lord of perfect _wisdom_ with perfect _freedom from guile_ and double dealing. That his wisdom was never at fault all must admit. He was surrounded by crafty adversaries, who contrived all manner of plans to entangle him in his talk. Yet in the twinkling of an eye he turned their wiles against themselves, and they found themselves taken in their own net. Meanwhile he always pursued the straightforward course of sincerity and truth. Not the slightest trace of deceit or cunning artifice appeared in his ministry from first to last.

Closely allied to the above-named qualities are _prudence_ and _boldness_, both of which met in full measure in our Lord's character.

That he feared no man and shrank from no peril when it was his duty to encounter it, is too obvious to be insisted on. Yet he never needlessly encountered opposition and danger. He was never bold for the purpose of making a show of boldness. When the Jews sought to kill him, he "walked in Galilee" to avoid their enmity. When his brethren went up to the feast in Jerusalem, he would not go up with them, but afterwards went up, "not openly, but as it were in secret." When, at a later day, after the resurrection of Lazarus, the Jews sought his life, he "walked no more openly among the Jews; but went thence into a country near to the wilderness, into a city called Ephraim, and there continued with his disciples." Not until the time had come that he should die for the sins of the world did he expose himself to the rage of his enemies; and then he went boldly into Jerusalem at the head of his disciples. His own precept, "Be ye wise as serpents and harmless as doves," he perfectly exemplified throughout his ministry.

We cannot but notice once more the union in our Lord's character of the greatest _tenderness_ with unbending _severity_ whenever the cause of truth demanded severity. He opened his ministry at Nazareth by reading from the prophet Isaiah a portraiture of his own character: "The Spirit of the Lord G.o.d is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." Isa. 61:1, 2. The execution of this mission required a tender and forbearing spirit, that would not break the bruised reed or quench the smoking flax; and such was the spirit of his whole ministry.

For the penitent, though publicans and sinners, he had only words of kindness. Towards the infirmities and mistakes of his sincere disciples he was wonderfully forbearing. When a strife had arisen among the apostles which of them should be the greatest, instead of denouncing in severe terms their foolish ambition, he called to himself a little child and set him in the midst, and from him gave them a lesson on the duty of humility. Yet this tender and compa.s.sionate Jesus of Nazareth, who took little children in his arms and blessed them, who stood and cried, "Come unto me, all ye that labor and are heavy-laden, and I will give you rest," and who wept at the grave of Lazarus--this same Jesus could say to Peter when he would deter Him from the path of duty, "Get thee behind me, Satan!" and could denounce in the presence of all the people the scribes and Pharisees who sat in Moses' seat. In truth, the most severe denunciations of hypocrisy and wickedness contained in the New Testament and the most awful descriptions of the future punishment of the impenitent fell from our Saviour's lips. In his tenderness there was no element of weakness.

Our Lord's perfect _meekness and humility_ need no human comment. They s.h.i.+ne forth with serene brightness through all his words and actions. He described himself as "meek and lowly in heart," and his life was a perpetual ill.u.s.tration of these qualities. "When he was reviled, he reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." But the point to be particularly noticed is the wonderful harmony of this meek and lowly mind with _claims_ more _lofty_ than were ever conceived of by any man before him--claims everywhere boldly a.s.serted, and which, as we shall see hereafter, implied the possession of a divine nature. It is not that he claimed and exercised power over nature or outward power over men, even power to raise the dead, that fills us with awe and amazement; but that he went within the spirit, and offered inward life, light, strength, peace--in a word, life eternal--to all who would come to him; and that he a.s.serted, in a way as decisive as it was calm, his absolute control over the everlasting destinies of all men. When we read the account of these superhuman claims, we have no feeling that they were incongruous or extravagant. On the contrary, they seem to us altogether legitimate and proper. And yet, as has been often remarked, were any other person to advance a t.i.the of these pretensions, he would be justly regarded as a madman. The only possible explanation is, that this meek and lowly Jesus made good his claim to be the Son of G.o.d by what he was and by what he did.

Another quality very conspicuous in our Lord's character is his perfect _elevation above this world_. "Ye are from beneath," said he to the Jews; "I am from above: ye are of this world; I am not of this world."

It was not in his origin alone, but in his spirit also that he was from above. As he was from heaven, so was he heavenly in all his affections.

His own precept to his disciples, "Lay not up for yourselves treasures upon earth, but lay up for yourselves treasures in heaven," was the law of his own life. He had no treasures here below but the souls of men; and these are not earthly, but heavenly treasures. Satan plied him in vain with the offer of "all the kingdoms of the world, and the glory of them." In him "the l.u.s.t of the flesh, and the l.u.s.t of the eyes, and the pride of life" could find no place for a single moment. He kept the world always and perfectly under his feet. Yet this perfect elevation above the world had in it no tinge of _stoicism_ or _asceticism_. He made no war upon the genuine pa.s.sions and affections of human nature, but simply subjected them all to his higher spiritual nature; in other words to the law of G.o.d. Except temporarily for meditation and prayer, he never withdrew himself, nor encouraged his disciples to withdraw themselves from the cares and temptations of an active life, under the false idea of thus rising to a state of superhuman communion with G.o.d.

He did not fast himself systematically, nor enjoin upon his disciples systematic fastings, but left fastings for special emergencies. In a word, he ate and drank like other men. His heavenly mind lay not in the renunciation of G.o.d's gifts, but in maintaining his affections constantly raised above the gifts themselves to the divine Giver. It took on a human, and therefore an imitable form.

And what shall we say of our Lord's spotless _purity_ of heart and life?

We cannot eulogize it, for it is above all human praise. But we can refresh the eyes of our understanding by gazing upon it, as upon a glorious sun, until we feel its vivifying and transforming power in our own souls.

In contemplating the above qualities, it is of the highest importance to notice that, though they exist in such fulness and perfection, they are yet human, and therefore imitable. They are not the virtues of an angel in heaven, or of a king on the throne, or of a philosopher in his school, or of a monk in his cell; but of a man moving among men in the sphere of common life, and filling out common life with all the duties appropriate to it. His example then is available for the imitation of the lowest not less than the highest. It offers itself to all cla.s.ses of men as a model of all that is good in human nature. We may boldly affirm that such a character as this could never have been conceived of, if it had not actually existed.

If now we look at our Lord's _character as a teacher_, we find it equally original and wonderful. Writers on the gospel history have with reason laid great stress on the fact that he stood high above the errors and prejudices, not only of his own age and nation, but of all ages and nations. He saw intuitively and perfectly what G.o.d is, what man is, and what are man's relations to G.o.d and to his fellow-men; and was therefore able to establish a religion for men, as men, that needs no change for any age, or nation, or condition of life. He has sometimes been called a "Galilean peasant." The phrase sounds unpleasantly in the ears of those who adore him as their divine Lord and Master. Nevertheless it is in an important sense true. He was educated among the common people of Galilee, and had no special human training. It was an age of narrowness and formalism. The scribes and Pharisees, who sat in Moses' seat, had covered up the true meaning and spirit of the Old Testament beneath a ma.s.s of human traditions that subst.i.tuted "mint, and anise, and c.u.mmin"

for "the weightier matters of the law." Yet in such an age Jesus came forth a perfect teacher of divine truth. He swept away at once the glosses of the Jewish doctors, unfolded to the people the true meaning of the law and the prophets as preparatory to his coming, and gave to the world a religion that meets the wants of all cla.s.ses and conditions of men in all ages and nations. Considered as the good leaven which Christ cast into the lump of humanity, the gospel has continual progress. But considered as the plan of salvation which he revealed, it cannot have progress, for it is perfect. It needs no amendment or change, that it may be adapted to our age or any other age. As air and water and light meet the wants of all men in all ages, so the gospel, when freed from human additions and received in its original purity, is all that fallen humanity needs. Here is a great fact to be explained.

The only reasonable explanation is that given by the Saviour himself.

When the Jews marvelled at his teaching, saying, "How knoweth this man letters, having never learned?" he answered, "My doctrine is not mine, but his that sent me." Such a religion as that described in the gospels could not have been conceived of unless it had actually existed; and it could not have existed without G.o.d for its author. Gifted men may be in advance of their own age; that is, they may see before others what is the next thing indicated by the present progress of society. But mere men do not rise at once above all the errors and prejudices by which they are surrounded into the region of pure light and truth. All the work that men do is imperfect, and needs emendation by those who come after them. A religion that remains from age to age as perfectly adapted to the wants of all men as it was at the beginning, must be from G.o.d, not from man.

Our Saviour's _manner of teaching_ was also as original as the teaching itself. He saw through the world of nature and mind at a glance, and it stood always ready at hand to furnish him with arguments and ill.u.s.trations--arguments and ill.u.s.trations as simple and natural as they were profound, and by means of which he unfolded the deepest truths in the plainest and most intelligible forms. Take, for example, the parables of the mustard-seed and the leaven. They contain within themselves the whole history of Christ's kingdom in its inward principle. They unfold views of its steady progress from age to age, as a growth from an inward vital force, on which the most philosophical minds especially love to dwell; and yet they are perfectly intelligible to the most unlettered man. To teach by parables, without any false a.n.a.logies, and in a way that interested and instructed alike the learned and the ignorant, this was a wonderful characteristic of our Lord's ministry. In this respect no one of his apostles, not even the bosom disciple, attempted to imitate him. Yet in the great fact that his teaching was not for a select few, but for the ma.s.ses of mankind, so that "the common people heard him gladly," all his servants can and ought to imitate him.

Thus far we have considered mainly the human side of our Lord's character, though through it all his divinity s.h.i.+nes forth. Let us now look more particularly at _his divine mission and character_. On the fact that his mission was from G.o.d we need not dwell. Nicodemus expressed the judgment of every candid mind when he said, "Rabbi, we know that thou art a teacher come from G.o.d; for no man can do these miracles that thou doest, except G.o.d be with him." If there is one truth which our Lord a.s.serted more frequently than any other, it is that he came from G.o.d: "The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me."

"If G.o.d were your Father, ye would love me: for I proceeded forth and came from G.o.d; neither came I of myself, but he sent me."

But Jesus had not only a divine mission, but a _divine person_ also; and the manner in which he manifested his divinity is, if possible, more original than any thing else in his history, and bears in itself the impress of reality. A company of men who should attempt to give a portraiture of a divine being simply from their own conceptions would doubtless put into his lips many direct a.s.sertions of his deity, and make his life abound in stupendous miracles. But it is not in any such crude way that our Saviour's divinity manifests itself in the gospel narratives. It is true indeed that in the manner of his miracles he everywhere makes the impression that he performs them by virtue of a power residing in himself; that while the _commission_ to do them comes from the Father, the _power_ to do them belongs to his own person. In this respect the contrast is very sharp between his manner and that of the prophets before him and the apostles after him. In their case the power, as well as the commission, was wholly from G.o.d, as they were careful to teach the people: "In the name of Jesus Christ of Nazareth, rise up and walk." "Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?" "His name, through faith in his name, hath made this man strong, whom ye see and know."

"Eneas, Jesus Christ maketh thee whole." But not to dwell on this, let us look at some very remarkable ways in which our Saviour manifested his divine nature.

He called _G.o.d his Father_ in a peculiar and incommunicable sense. He never said, "Our Father," by which he would have cla.s.sed himself with other men, but always, "My Father," showing that thus he stood alone in his relation to G.o.d. As the son has the same nature with the father, and when acting under his authority, the same prerogatives also; so Jesus, as the Son of G.o.d, claimed the power and right to do whatever his Father did, and to receive the same honor as his Father: "My Father worketh hitherto, and I work." This the Jews rightly understood to be an a.s.sertion of equality with the Father; for they "sought the more to kill him, because he not only had broken the Sabbath, but said also that G.o.d was his own Father, (so the original reads,) making himself equal with G.o.d." To this the Saviour answered: "The Son can do nothing of himself"--acting in his own name, and without the concurrence of the Father's will--"but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man; but hath committed all judgment unto the Son: that all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father which hath sent him." John 5:17-23. Here the Son, though acting under the Father's commission, claims equality with the Father; for without this he could neither share all the Father's counsels, nor do all the Father's works, nor receive from the Father authority to judge all men--an office which plainly implies omniscience--nor be ent.i.tled to the same honor as the Father. The point to be especially noticed in the present connection is the originality of the way in which our Lord here a.s.serts his divine nature. We cannot for a moment suppose that such a way would have occurred to one who was writing from his own invention. The only possible explanation of the existence of such a pa.s.sage in the gospel of John, (and the same is true of many other pa.s.sages,) is that it is a true record of what actually took place in our Lord's history.

Again: our Lord represents himself as the source of _light and life_ to all mankind. To the Jews he said: "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life." John 8:12. In comparison with what he here claims for himself, the outward work of opening men's bodily eyes dwindles into nothing.

That was only the seal of his divine mission. But in these and other like words, he does, as it were, draw aside the veil of his humanity, and give us a glimpse of the glory of the G.o.dhead that dwells within. So too he says, "I am the living bread which came down from heaven: if any man eat of this bread he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world." John 6:51. The resurrection of Lazarus, stupendous as that miracle was, does not fill us with such awe and amazement as the mighty words which he uttered to Martha: "I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth, and believeth in me, shall never die," John 11:25, 26; for in these words he represents himself as being to the whole human family the author of all life, natural, spiritual, and eternal. He connects the particular act of giving life which he is about to perform with the final resurrection, "when all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of d.a.m.nation." John 5:28, 29. These utterances, so calm, so lofty, so original, do not sound like the inventions of man. They wear a heavenly costume. When we read them, we feel that the only explanation of their existence in the gospel narrative is the fact that they were actually uttered by our Lord.

And the same is true of another kindred cla.s.s of pa.s.sages, in which the Saviour a.s.serts his _inward dominion over the human spirit_. Hear him, as he stands and proclaims: "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Matt. 11:28. "Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you." John 14:27. The world gives peace at best outwardly, and often only in empty words; but Jesus has direct access to the inmost fountains of feeling. He gives peace inwardly and efficaciously. When he turned into songs of joy the tears of the widow of Nain by raising her son to life, that was a wonderful instance of his giving peace; but far greater and more glorious is the work when, by his inward presence in the soul, he makes it victorious over all "the sufferings of this present time."

This is what he meant when he said to his disciples: "These things have I spoken unto you that in me ye might have peace. In the world ye shall have tribulations; but be of good cheer: I have overcome the world."

John 16:33. In his name, apostles raised the dead to life; but no apostle--no mere man--would have ventured to say, "In me ye shall have peace."

These last words naturally lead to the consideration of another very peculiar form of speech first introduced by our Lord, and pa.s.sing from him to the church; that of the _mutual indwelling_ of himself and his disciples: "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." John 15:1-7. It is a vital union of the believer's soul with Jesus, through which he receives from Jesus life and fruitfulness, as the branch from its union with the vine. Here is an a.s.sertion of deity.

The Jews regarded Moses with the highest reverence; but no one of them ever spoke of abiding in Moses, or having Moses abiding in himself. Had any Christian disciple represented himself as dwelling in Peter or Paul, the apostle would have rent his clothes at the blasphemy of the words.

Other peculiar ways in which our Lord manifested his deity could be specified, but the above will suffice as examples. Let any candid man consider all these examples in their connection, each of them so original and so majestic, so simple and natural, and yet so far removed from anything that could have occurred to one sitting down to draw from his own imagination the picture of a divine person; and he will be convinced that such a record as that contained in our four canonical gospels was possible only because it is a simple and truthful history of what Jesus of Nazareth was and did. Plain men can give a straightforward account of what they have seen or learned from eye-witnesses; but it transcends the genius of any man to invent such narratives of such a character. The gospel narratives are marked throughout by artless simplicity. Each of the writers goes straightforward with his story, never thinking for a moment of what his own genius is to accomplish, but intent only on exhibiting his Lord and Master as the Saviour of the world. The apostle John, in giving the design of his own gospel, gives that also of the other evangelists: "And many other signs truly did Jesus in the presence of his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of G.o.d; and that believing ye might have life through his name." John 20:30, 31.

And because this glorious and divine person is a living reality, he possesses from age to age an undying power over the human heart. Love towards him is the mightiest principle on earth, both for doing and for suffering. It makes the soul of which it has taken full possession invincible. When Jesus of Nazareth is enthroned in the castle of the human heart, not all the powers of earth and h.e.l.l can overcome it. See farther, chap. 12:8.

9. Since, as we have seen, the gospel narratives are an authentic record of facts, it follows that in the person and life of Jesus of Nazareth we have a _supernatural revelation_ from G.o.d in the fullest sense of the words. That his origin was both superhuman and supernatural, the gospels teach us in the most explicit terms. He says of himself: "I came forth from the Father, and am come into the world: again, I leave the world, and go unto the Father." John 16:28. "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." John 17:5. That the appearance on earth of One who dwelt with the Father in glory before the world was, and after the fulfilment of his mission returned to the Father again, was supernatural, is self-evident. His person was, as has been shown, divine. He was G.o.d manifest in the flesh; and wherever he went, his supernatural power displayed itself. The miraculous element is so interwoven into the very substance of the gospel history, that there is no possibility of setting it aside, except by rejecting the history itself. It is the fas.h.i.+on with a certain cla.s.s of writers, after denying our Lord's divine nature and explaining away his supernatural works, to be profuse in their eulogies of his character. If they can first rid themselves of the obligation to believe on him and obey him as their divine Lord, they are willing to bestow upon him, as a man like themselves, the highest commendations.

But the attempt is hopeless. What will they do with the fact of his resurrection from the dead--the most certain as well as the greatest miracle in his history, and which includes in itself all the rest? Had Jesus not risen from the dead, as he so often affirmed that he should, then he would have been what the Jewish rulers called him--a deceiver, and no Saviour; but since the miracle of his resurrection must be admitted by all who do not reject the whole gospel history as a fable, why deny the lesser miracles connected with his history? The a.s.sumption that miracles are impossible can only go with the denial of G.o.d's personality; and this, by whatever name it is called, is atheism. If there is a personal G.o.d, who is before nature, above nature, and the author of nature in its inmost essence, he can manifest himself within the sphere of nature in a supernatural way, whenever he chooses to do so. If G.o.d who made us cares for us, and is indeed our Father in heaven, it is reasonable to suppose that he may reveal himself to us in supernatural forms, when the end is our deliverance from the bondage of sin, and our preparation for an eternity of holiness and happiness. To deny this, would be to make nature the highest end of G.o.d--to put the world of G.o.d's intelligent creatures under nature, instead of making nature their servant and minister.

10. The objections that have been urged against the gospel history are of two kinds. The first cla.s.s relates to its doctrines, as, for example, that of demoniacal possessions, that of eternal punishment, etc. To enlarge on this subject would be out of place here. It is sufficient to say that the only reasonable rule is to argue from the certainty of the record to the truth of the doctrines in question. He who first a.s.sumes that a certain doctrine cannot be true, and then, on the ground of this a.s.sumption, sets aside a history sustained by overwhelming evidence, exalts his own finite understanding to be the supreme rule of faith; and to him an authoritative revelation becomes an impossibility. The second cla.s.s of objections relates to alleged contradictions and inconsistencies between the different writers. The explanation and reconciliation of these is the work of the harmonist. We need not wait, however, for the result of his labors, that we may rest confidently on the truth of the record. These apparent disagreements do not affect a single doctrine or duty of Christianity. They all relate to incidental matters, such as the time and order of the events recorded, the accompanying circ.u.mstances, etc. Had we all the missing links of the evangelical history, we might reconcile all these differences; but without them, it is not in all cases possible. Nor is it necessary; since, where different writers record the same transactions, substantial agreement, with diversity in respect to the details, is everywhere the characteristic of authentic history.

CHAPTER V.

THE ACTS OF THE APOSTLES AND THE ACKNOWLEDGED EPISTLES.

1. The genuineness, uncorrupt preservation, and credibility of the gospel narratives having been shown to rest on a firm foundation, the princ.i.p.al part of our work is accomplished, so far as the New Testament is concerned. We are prepared beforehand to expect some record of the labors of the apostles, like that contained in the Acts of the Apostles; and also discussions and instructions relating to the doctrines and duties of Christianity, such as we find in the apostolic epistles. Our Saviour established his church only in its fundamental principles and ordinances. The work of publis.h.i.+ng his gospel and organizing churches among Jews and Gentiles he committed to his apostles. Before his crucifixion he taught them that the Holy Ghost could not come (that is, in his special and full influences as the administrator of the new covenant) till after his departure to the Father: "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart I will send him unto you." John 16:7. "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me. And ye also shall bear witness, because ye have been with me from the beginning." John 15:26, 27. Now we have, in the Acts of the Apostles, first an account of the fulfilment by the Saviour of his promise that he would send the Holy Ghost; then a record how the apostles, thus qualified, obeyed the Saviour's command to preach the gospel to Jews and Gentiles--a record not, indeed, complete, but sufficient to show the manner and spirit in which the work was performed. Some truths, moreover, of the highest importance the Saviour gave only in outline, because the time for their full revelation had not yet come. John 16:12, 13. Such were especially the doctrine of his atoning sacrifice on Calvary with the connected doctrine of justification by faith; and the divine purpose to abolish the Mosaic economy, and with it the distinction between Jews and Gentiles. We have, partly in the Acts and partly in the epistles, an account of the unfolding of these great truths by the apostles under the guidance of the Holy Spirit, and of the commotions and contentions that naturally accompanied this work. The practical application of the gospel to the manifold relations of life, domestic, social, and civil, with the solution of various difficult questions arising therefrom, was another work necessarily devolved on the apostles, and performed by them with divine wisdom for the instruction of all coming ages. The book of Acts and the epistles ascribed to the apostles being such a natural sequel to the Redeemer's work, as recorded by the four evangelists, a briefer statement of the evidence for their genuineness and authenticity will be sufficient.

I. _The Acts of the Apostles._ 2. According to Chrysostom, First Homily on Acts, this book was not so abundantly read by the early Christians as the gospels. The explanation of this comparative neglect is found in the fact that it is occupied with the doings of the apostles, not of the Lord himself. Pa.s.sing by some uncertain allusions to the work in the writings of the apostolic fathers, the first explicit quotation from it is contained in the letter heretofore noticed, chap. 2:4, from the churches of Vienne and Lyons in Gaul, written about A.D. 177, in which they say: "Moreover they prayed, after the example of Stephen the perfect martyr, for those who inflicted upon them cruel torments, 'Lord, lay not this sin to their charge.'" Irenaeus, in the last part of the second century, Tertullian in the last part of the same century and the beginning of the third, Clement of Alexandria about the end of the second century and onwards--all these bear explicit testimony to the book of Acts, ascribing it to Luke as its author; and from their day onward the notices of the work are abundant. We may add the concurrent testimony of the Muratorian canon and the Syriac version, called the Pes.h.i.+to, which belong to the last quarter of the second century, and the still earlier testimony of the Old Latin version. In a word, the book is placed by Eusebius among those that were universally acknowledged by the churches.

The rejection of the book by certain heretical sects, as the Ebionites, Marcionites, Manichaeans, etc., is of no weight, as their objections rested not on historical, but on doctrinal grounds. As to the statement of Photius that "some call Clement of Rome the author, some Barnabas, and some Luke the evangelist," it is to be remarked that he is giving not his own judgment, for he expressly ascribes it to Luke, but the arbitrary opinions of certain persons; and these are contradicted by the obvious fact that the third gospel, which proceeded from the same hand as the Acts of the Apostles, was never ascribed to any other person than Luke.

3. The _internal testimony_ to Luke's authors.h.i.+p is decisive. The writer himself, in dedicating it to the same Theophilus, expressly identifies himself with the author of the third gospel: "The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach."

Acts 1:1. Then there is a remarkable agreement in style and diction between the gospel of Luke and the Acts of the Apostles, as any one may learn who peruses them both together in the original Greek. Davidson, Introduction to the New Testament, vol. 2, p. 8, has collected forty-seven examples of "terms that occur in both, but nowhere else in the New Testament." Luke, moreover, as the travelling companion of Paul, had all needed facilities for composing such a work. With regard to the latter portion of the book, this is denied by none. His use of the first person plural, "we endeavored," "the Lord had called us," "we came,"

etc.--which first appears, chap. 16:10, and continues, with certain interruptions, through the remainder of the book--admits of but one natural and reasonable explanation, namely, that when he thus joins himself with the apostle he was actually in his company. As it respects the first part of the book, we notice that he visited Caesarea with Paul's company, and "tarried there many days," chap. 21:8-10; afterwards he went up with him to Jerusalem, chap. 21:15. We find him again with Paul at Caesarea when he sets out for Rome. Chap. 27:1. Now at such centres as Jerusalem and Caesarea he must have had abundant opportunities to learn all the facts recorded in the present book which could not be gathered from Paul's own lips.

4. For the _credibility_ of this book we have, in general, the same arguments which apply to the gospel narratives, especially to the gospel of Luke. Its author is evidently a sincere and earnest man, who goes straight forward with his narrative; and where he does not write as an eye-witness, he had, as we have seen, abundant means of ascertaining the truth concerning the facts which he records. His narrative is, moreover, corroborated in a very special way, as will be shown hereafter--No. 8, below--by its many undesigned coincidences with the events alluded to in the epistle of Paul. To admit the credibility of the gospel of Luke and to deny that of this work would be altogether inconsistent. In truth, there is no ground for doubting the credibility of the Acts of the Apostles other than that which lies in the a.s.sumption that no record of miraculous events can be credible, and this is no ground at all.

To some modern writers the narrative of the gift of tongues on the day of Pentecost has seemed to present an insuperable difficulty. Undoubtedly it is above our comprehension how a man should suddenly become possessed of the ability to speak in a language before unknown to him; but why should we doubt G.o.d's power to bestow such a gift? Can any one suppose for a moment that when our Saviour met with a person deaf and dumb from birth, he had, for the first time, a case beyond his healing power? The gospel narrative plainly indicates the contrary. Mark 7:32-37, upon which pa.s.sage see Meyer and Alford.

The account of the sudden death of Ananias and Sapphira, chap.

5:1-11, is not contrary to the spirit of the gospel. They died by the immediate act of G.o.d. His wisdom judged such an example of severity to be necessary in the beginning of the gospel, as a solemn warning against hypocrisy and falsehood in his service.

Though the gospel is a system of mercy, it takes, as all admit, a severe att.i.tude towards those who reject it; why not, then, towards those who make a hypocritical profession of it? As Nadab and Abihu were consumed by fire from heaven at the beginning of the Mosaic economy, so the death of Ananias and his wife came early in the dispensation of the Holy Ghost, as a testimony to all future ages of Christ's abhorrence of hypocrisy, and consequently of the doom which hypocrites will receive from him at the last day. Matt. 7:21-23.

The fact that Luke has omitted some events in the history of Paul, as, for example, his journey into Arabia, which occurred during the three years that intervened between his conversion and his first visit to Jerusalem, Acts 9:22-26 compared with Gal. 1:15-18, is no argument against the credibility of his narrative. Difficulties that arise simply from a writer's brevity must not be allowed to set aside satisfactory evidence of his competency and truthfulness. The historical difficulties connected with Stephen's address do not concern Luke's credibility as a historian, and the discussion of them belongs to the commentator.

5. The book of Acts closes with a notice that "Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of G.o.d, and teaching those things which concern the Lord Jesus, with all confidence, no man forbidding him." As it adds no notice of the issue of his imprisonment, or of what afterwards befell him, we naturally infer that the book was written at Rome about this time, that is, about A.D. 63.