Kitabı oku: «Expositor's Bible: The Epistles of St. John», sayfa 12

How many such texts as these are practically useless to most of us! The armoury of God is full of keen swords which we refrain from handling, because they have been misused by others. None is more neglected than this. The fanatic has shrieked out – "sin in my case! I cannot sin. I may hold a sin in my bosom; and God may hold me in His arms for all that. At least, I may hold that which would be a sin in you and most others; but to me it is not sin." On the other hand, stupid goodness maunders out some unintelligible paraphrase, until pew and reader yawn from very weariness. Divine truth in its purity and plainness is thus discredited by the exaggeration of the one, or buried in the leaden winding-sheet of the stupidity of the other.

In leaving this portion of our subject we may compare the view latent in the very idea of infant baptism with that of the leader of a well-known sect upon the beginnings of the spiritual life in children.

"May not children grow up into salvation, without knowing the exact moment of their conversion?" asks "General" Booth. His answer is – "yes, it may be so; and we trust that in the future this will be the usual way in which children may be brought to Christ." The writer goes on to tell us how the New Birth will take place in future. "When the conditions named in the first pages of this volume are complied with – when the parents are godly, and the children are surrounded by holy influences and examples from their birth, and trained up in the spirit of their early dedication – they will doubtless come to know and love and trust their Saviour in the ordinary course of things. The Holy Ghost will take possession of them from the first. Mothers and fathers will, as it were, put them into the Saviour's arms in their swaddling clothes, and He will take them, and bless them, and sanctify them from the very womb, and make them His own, without their knowing the hour or the place when they pass from the kingdom of darkness into the kingdom of light. In fact, with such little ones it shall never be very dark, for their natural birth shall be, as it were, in the spiritual twilight, which begins with the dim dawn, and increases gradually until the noonday brightness is reached; so answering to the prophetic description, 'The path of the just is as the shining light, that shineth more and more unto the perfect day.'"²⁸⁹

No one will deny that this is tenderly and beautifully written. But objections to its teaching will crowd upon the mind of thoughtful Christians. It seems to defer to a period in the future, to a new era incalculably distant, when Christendom shall be absorbed in Salvationism, that which St. John in his day contemplated as the normal condition of believers, which the Church has always held to be capable of realization, which has been actually realized in no few whom most of us must have known. Further; the fountain-heads of thought, like those of the Nile, are wrapped in obscurity. By what process grace may work with the very young is an insoluble problem in psychology, which Christianity has not revealed. We know nothing further than that Christ blessed little children. That blessing was impartial, for it was communicated to all who were brought to Him; it was real, otherwise He would not have blessed them at all. That He conveys to them such grace as they are capable of receiving is all that we can know. And yet again; the Salvationist theory exalts parents and surroundings into the place of Christ. It deposes His sacrament, which lies at the root of St. John's language, and boasts that it will secure Christ's end, apparently without any recognition of Christ's means.

II

The second great idea in the verses at the head of this discourse is Victory. The intended issue of the new birth is conquest – "all that is born of God conquers the world."

The idea of victory is almost²⁹⁰ exclusively confined to St. John's writings. The idea is first expressed by Jesus – "be of good cheer: I have conquered the world."²⁹¹ The first prelusive touch in the Epistle, hints at the fulfilment of the Saviour's comfortable word in one class of the Apostle's spiritual children. "I write unto you, young men, because ye have conquered the wicked one. I have written unto you, young men, because ye have conquered the wicked one."²⁹² Next, a bolder and ampler strain – "ye are of God, little children, and have conquered them: because greater is He that is in you, than he that is in the world."²⁹³ Then with a magnificent persistence, the trumpet of Christ wakens echoes to its music all down and round the defile through which the host is passing – "all that is born of God conquereth the world: and this is the conquest that has conquered the world – the Faith which is ours."²⁹⁴ When, in St. John's other great book, we pass with the seer into Patmos, the air is, indeed, "full of noises and sweet sounds." But dominant over all is a storm of triumph, a passionate exultation of victory. Thus each epistle to each of the seven Churches closes with a promise "to him that conquereth."

The text promises two forms of victory.

1. A victory is promised to the Church universal. "All that is born of God conquereth the world." This conquest is concentrated in, almost identified with "the Faith." Primarily, in this place, the term (here alone found in our Epistle) is not the faith by which we believe, but the Faith which is believed – as in some other places;²⁹⁵ not faith subjective, but The Faith objectively.²⁹⁶ Here is the dogmatic principle. The Faith involves definite knowledge of definite principles. The religious knowledge, which is not capable of being put into definite propositions, we need not trouble ourselves greatly about. But we are guarded from over-dogmatism. The word "of us" which follows "the Faith" is a mediating link between the objective and the subjective. First, we possess this Faith as a common heritage. Then, as in the Apostle's creed we begin to individualise this common possession by prefixing "I believe" to every article of it. Then the victory contained in the creed, the victory which the creed is (for more truly again than of Duty may it be said of Faith, "thou who art victory"²⁹⁷), is made over to each who believes. Each, and each alone, who in soul is ever believing, in practice is ever victorious.

This declaration is full of promise for missionary work. There is no system of error, however ancient, subtle, or highly organised, which must not go down before the strong collective life of the regenerate. No less encouraging is it at home. No form of sin is incapable of being overthrown. No school of anti-Christian thought is invulnerable or invincible. There are other apostates besides Julian who will cry – "Galilæe, vicisti!"

2. The second victory promised is individual, for each of us. Not only where cathedral-spires lift high the triumphant cross; on battle-fields which have added kingdoms to Christendom; by the martyr's stake, or in the arena of the Coliseum, have these words proved true. The victory comes down to us. In hospitals, in shops, in courts, in ships, in sick-rooms, they are fulfilled for us. We see their truth in the patience, sweetness, resignation, of little children, of old men, of weak women. They give a high consecration and a glorious meaning to much of the suffering that we see. What, we are sometimes tempted to cry – is this Christ's Army? are these His soldiers, who can go anywhere and do anything? Poor weary ones! with white lips, and the beads of death-sweat on their faces, and the thorns of pain ringed like a crown round their foreheads; so wan, so worn, so tired, so suffering, that even our love dares not pray for them to live a little longer yet. Are these the elect of the elect, the vanguard of the regenerate, who carry the flag of the cross where its folds are waved by the storm of battle; whom St. John sees advancing up the slope with such a burst of cheers and such a swell of music that the words – "this is the conquest" – spring spontaneously from his lips? Perhaps the angels answer with a voice which we cannot hear – "whatsoever is born of God conquereth the world." May we fight so manfully that each may render if not his "pure" yet his purified

 
"soul unto his captain Christ,
Under whose colours he hath fought so long:"
 

– that we may know something of the great text in the Epistle to the Romans, with its matchless translation – "we are more than conquerors through Him who loved us"²⁹⁸– that arrogance of victory which is at once so splendid and so saintly.

DISCOURSE XII.
THE GOSPEL AS A GOSPEL OF WITNESS; THE THREE WITNESSES

"It is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear witness, the Spirit, and the water, and the blood; and these three agree in one. If we receive the witness of men, the witness of God is greater, for this is the witness of God which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself." – 1 John v. 6-10.

It has been said that Apostles and apostolic men were as far as possible removed from common-sense, and have no conception of evidence in our acceptation of the word. About this statement there is scarcely even superficial plausibility. Common-sense is the measure of ordinary human tact among palpable realities. In relation to human existence it is the balance of the estimative faculties; the instinctive summary of inductions which makes us rightly credulous and rightly incredulous, which teaches us the supreme lesson of life, when to say "yes," and when to say "no." Uncommon sense is superhuman tact among no less real but at present impalpable realities; the spiritual faculty of forming spiritual inductions aright. So St. John among the three great canons of primary truth with which he closes his Epistle writes – "we know that the Son of God hath come and is present, and hath given us understanding, that we know Him who is true."²⁹⁹ So with evidences. Apostles did not draw them out with the same logical precision, or rather not in the same logical form, which the modern spirit demands. Yet they rested their conclusions upon the same abiding principle of evidence, the primary axiom of our entire social life – that there is a degree of human evidence which practically cannot deceive. "If we receive the witness of men." The form of expression implies that we certainly do.³⁰⁰

Peculiar difficulty has been felt in understanding the paragraph. And one portion of it remains difficult after any explanation. But we shall succeed in apprehending it as a whole only upon condition of taking one guiding principle of interpretation with us.

The word witness is St. John's central thought here. He is determined to beat it into the minds of his readers by the most unsparing iteration. He repeats it ten times over, as substantive or verb, in six verses.³⁰¹ His object is to turn our attention to his Gospel, and to this distinguishing feature of it – its being from beginning to end a Gospel of witness. This witness he declares to be fivefold. (1) The witness of the Spirit, of which the fourth Gospel is pre-eminently full. (2) The witness of the Divine Humanity, of the God-Man who is not man deified, but God humanified. This verse is no doubt partly polemical, against heretics of the day, who would clip the great picture of the Gospel, and force it into the petty frame of their theory. This is He (the Apostle urges) who came on the stage of the world's and the Church's history³⁰² as the Messiah, under the condition, so to speak, of water and blood;³⁰³ bringing with Him, accompanied by, not the water only, but the water and the blood.³⁰⁴ Cerinthus separated the Christ, the divine Æon, from Jesus the holy but mortal man. The two, the divine potency and the human existence, met at the waters of Jordan, on the day of the Baptism, when the Christ united Himself to Jesus. But the union was brief and unessential. Before the crucifixion, the divine ideal Christ withdrew. The man suffered. The impassible immortal potency was far away in heaven. St. John denies the fortuitous juxta-position of two accidentally-united existences. We worship one Lord Jesus Christ, attested not only by Baptism in Jordan, the witness of water, but by the death on Calvary, the witness of blood. He came by water and blood, as the means by which His office was manifested; but with the water and with the blood, as the sphere in which He exercises that office. When we turn to the Gospel, and look at the pierced side, we read of blood and water, the order of actual history and physiological fact. But here St. John takes the ideal, mystical, sacramental order, water and blood – cleansing and redemption – and the sacraments which perpetually symbolise and convey them. Thus we have Spirit, water, blood. Three are they who are ever witnessing.³⁰⁵ These are three great centres round which St. John's Gospel turns.³⁰⁶ These are the three genuine witnesses, the trinity of witness, the shadow of the Trinity in heaven. (3) Again the fourth Gospel is a Gospel of human witness, a tissue woven out of many lines of human attestation. It records the cries of human souls overheard and noted down at the supreme crisis-moment of life, from the Baptist, Philip, and Nathanael, to the everlasting spontaneous creed of Christendom on its knees before Jesus, the cry of Thomas ever rushing molten from a heart of fire – "my Lord and my God." (4) But if we receive, as we assuredly must and do receive, the overpowering and soul-subduing mass of attesting human evidence, how much more must we receive the Divine witness, the witness of God so conspicuously exhibited in the Gospel of St. John! "The witness of God is greater, because this" (even the history in the pages to which he adverts) "is the witness; because" (I say with triumphant reiteration) "He hath witnessed concerning His Son."³⁰⁷ This witness of God in the last Gospel is given in four forms – by Scripture,³⁰⁸ by the Father,³⁰⁹ by the Son Himself,³¹⁰ by His works.³¹¹ (5) This great volume of witness is consummated and brought home by another. He who not merely coldly assents to the word of Christ, but lifts the whole burden of his belief on to the Son of God,³¹² hath the witness in him. That which was logical and external becomes internal and experimental.

In this ever-memorable passage, all scholars know that an interpolation has taken place. The words – "in heaven the Father, the Word, and the Holy Ghost; and these three are one. And there are three that bear witness in earth" – are a gloss. A great sentence of one of the first of critics may well reassure any weak believers who dread the candour of Christian criticism, or suppose that it has impaired the evidence for the great dogma of the Trinity. "If the fourth century knew that text, let it come in, in God's name; but if that age did not know it, then Arianism in its height was beaten down without the help of that verse; and, let the fact prove as it will, the doctrine is unshaken."³¹³ The human material with which they have been clamped should not blind us to the value of the heavenly jewels which seemed to be marred by their earthly setting.

It is constantly said – as we think with considerable misapprehension – that in his Epistle St. John may imply, but does not refer directly to any particular incident in, his Gospel. It is our conviction that St. John very specially includes the Resurrection – the central point of the evidences of Christianity – among the things attested by the witness of men. We propose in another discourse to examine the Resurrection from St. John's point of view.

DISCOURSE XIII.
THE WITNESS OF MEN (APPLIED TO THE RESURRECTION)

"If we receive the witness of men." – 1 John v. 9

At an early period in the Christian Church the passage in which these words occur, was selected as a fitting Epistle for the First Sunday after Easter, when believers may be supposed to review the whole body of witness to the risen Lord and to triumph in the victory of faith. A consideration of the unity of essential principles in the narratives of the Resurrection will afford the best illustration of the comprehensive canon – "if we receive the witness of men." – if we consider the unity of essential principles in the narratives of the Resurrection, and draw the natural conclusions from them.

I

Let us note the unity of essential principles in the narratives of the Resurrection.

St. Matthew hastens on from Jerusalem to the appearance in Galilee. "Behold! He goeth before you into Galilee," is, in some sense, the key of the 28th chapter. St. Luke, on the other hand, speaks only of manifestations in Jerusalem or its neighbourhood.

Now St. John's Resurrection history falls in the 20th chapter into four pieces, with three manifestations in Jerusalem. The 21st chapter (the appendix-chapter) also falls into four pieces, with one manifestation to the seven disciples in Galilee.

St. John makes no profession of telling us all the appearances which were known to the Church, or even all of which he was personally cognisant. In the treasures of the old man's memory there were many more which, for whatever reason, he did not write. But these distinct continuous specimens of a permitted communing with the eternal glorified life (supplemented on subsequent thought by another in the last chapter) are as good as three or four hundred for the great purpose of the Apostle. "These are written that ye might believe that Jesus is the Christ, the Son of God."³¹⁴

Throughout St. John's narrative every impartial reader will find delicacy of thought, abundance of matter, minuteness of detail. He will find something more. While he feels that he is not in cloudland or dreamland, he will yet recognise that he walks in a land which is wonderful, because the central figure in it is One whose name is Wonderful. The fact is fact, and yet it is something more. For a short time poetry and history are absolutely coincident. Here, if anywhere, is Herder's saying true, that the fourth Gospel seems to be written with a feather which has dropped from an angel's wing.

The unity in essential principles which has been claimed for these narratives taken together is not a lifeless identity in details. It is scarcely to be worked out by the dissecting-maps of elaborate harmonies. It is not the imaginative unity which is poetry; nor the mechanical unity, which is fabrication; nor the passionless unity, which is commended in a police-report. It is not the thin unity of plain-song; it is the rich, unity of dissimilar tones blended into a fugue.

This unity may be considered in two essential agreements of the four Resurrection histories.

1. All the Evangelists agree in reticence on one point – in abstinence from one claim.

If any of us were framing for himself a body of such evidence for the Resurrection as should almost extort acquiescence, he would assuredly insist that the Lord should have been seen and recognised after the Resurrection by miscellaneous crowds – or, at the very least, by hostile individuals. Not only by a tender Mary Magdalene, an impulsive Peter, a rapt John, a Thomas through all his unbelief nervously anxious to be convinced. Let Him be seen by Pilate, by Caiaphas, by some of the Roman soldiers, of the priests, of the Jewish populace. Certainly, if the Evangelists had simply aimed at effective presentation of evidence, they would have put forward statements of this kind.

But the apostolic principle – the apostolic canon of Resurrection evidence – was very different. St. Luke has preserved it for us, as it is given by St. Peter. "Him God raised up the third day, and gave Him to be made manifest after He rose again from the dead, not to all the people, but unto witnesses chosen before of God, even to us."³¹⁵ He shall, indeed, appear again to all the people, to every eye; but that shall be at the great Advent. St. John, with his ideal tenderness, has preserved a word of Jesus, which gives us St. Peter's canon of Resurrection evidence, in a lovelier and more spiritual form. Christ as He rose at Easter should be visible, but only to the eye of love, only to the eye which life fills with tears and heaven with light – "yet a little while, and the world seeth Me no more; but ye see Me … He that loveth Me shall be loved of My Father, and I will manifest Myself to Him."³¹⁶ Round that ideal canon St. John's Resurrection-history is twined with undying tendrils. Those words may be written by us with our softest pencils over the 20th and 21st chapters of the fourth Gospel. There is – very possibly there can be – under our present human conditions, no manifestation of Him who was dead and now liveth, except to belief, or to that kind of doubt which springs from love.

That which is true of St. John is true of all the Evangelists.

They take that Gospel, which is the life of their life. They bare its bosom to the stab of Celsus,³¹⁷ to the bitter sneer plagiarised by Renan – "why did He not appear to all, to His judges and enemies? Why only to one excitable woman, and a circle of His initiated?" "The hallucination of a hysterical woman endowed Christendom with a risen God."³¹⁸ An apocryphal Gospel unconsciously violates this apostolic, or rather divine canon, by stating that Jesus gave His grave-clothes to one of the High Priest's servants.³¹⁹ There was every reason but one why St. John and the other Evangelists should have narrated such stories. There was only one reason why they should not, but that was all-sufficient. Their Master was the Truth as well as the Life. They dared not lie.

Here, then, is one essential accordance in the narratives of the Resurrection. They record no appearances of Jesus to enemies or to unbelievers.

2. A second unity of essential principle will be found in the impression produced upon the witnesses.

There was, indeed, a moment of terror at the sepulchre, when they had seen the angel clothed in the long white garment. "They trembled, and were amazed; neither said they anything to any man; for they were afraid." So writes St. Mark.³²⁰ And no such word ever formed the close of a Gospel! On the Easter Sunday evening there was another moment when they were "terrified and affrighted, and supposed that they had seen a spirit."³²¹ But this passes away like a shadow. For man, the Risen Jesus turns doubt into faith, faith into joy. For woman, He turns sorrow into joy. From the sacred wounds joy rains over into their souls. "He showed them His hands and His feet … while they yet believed not for joy and wondered." "He showed unto them His hands and His side. Then were the disciples glad when they saw the Lord."³²² Each face of those who beheld Him wore after that a smile through all tears and forms of death. "Come," cried the great Swedish singer, gazing upon the dead face of a holy friend, "come and see this great sight. Here is a woman who has seen Christ." Many of us know what she meant, for we too have looked upon those dear to us who have seen Christ. Over all the awful stillness – under all the cold whiteness as of snow or marble – that strange soft light, that subdued radiance, what shall we call it? wonder, love, sweetness, pardon, purity, rest, worship, discovery. The poor face often dimmed with tears, tears of penitence, of pain, of sorrow, some perhaps which we caused to flow, is looking upon a great sight. Of such the beautiful text is true, written by a sacred poet in a language of which so many verbs are pictures. "They looked unto Him, and were lightened."³²³ That meeting of lights without a name it is which makes up what angels call joy. There remained some of that light on all who had seen the Risen Lord. Each might say – "have I not seen Jesus Christ our Lord?"

This effect, like every effect, had a cause.

Scripture implies in the Risen Jesus a form with all heaviness and suffering lifted off it – with the glory, freshness, elasticity, of the new life, overflowing with beauty and power. He had a voice with some of the pathos of affection, making its sweet concession to human sensibility: saying, "Mary," "Thomas," "Simon, son of Jonas." He had a presence at once so majestic that they durst not question Him, yet so full of magnetic attraction that Magdalene clings to His feet, and Peter flings himself into the waters when he is sure that it is the Lord.³²⁴

Now let it be remarked that this consideration entirely disposes of that afterthought of critical ingenuity which has taken the place of the base old Jewish theory – "His disciples came by night, and stole Him away."³²⁵ That theory, indeed, has been blown into space by Christian apologetics. And now not a few are turning to the solution that He did not really die upon the cross, but was taken down alive.

There are other, and more than sufficient refutations. One from the character of the august Sufferer, who would not have deigned to receive adoration upon false pretences. One from the minute observation by St. John of the physiological effect of the thrust of the soldier's lance, to which he also reverts in the context.

But here, we only ask what effect the appearance of the Saviour among His disciples, supposing that He had not died, must unquestionably have had.

He would only have been taken down from the cross something more than thirty hours. His brow punctured with the crown of thorns; the wounds in hands, feet, and side, yet unhealed; the back raw and torn with scourges; the frame cramped by the frightful tension of six long hours – a lacerated and shattered man, awakened to agony by the coolness of the sepulchre and by the pungency of the spices; a spectral, trembling, fevered, lamed, skulking thing – could that have seemed the Prince of Life, the Lord of Glory, the Bright and Morning Star? Those who had seen Him in Gethsemane and on the cross, and then on Easter, and during the forty days, can scarcely speak of His Resurrection without using language which attains to more than lyrical elevation. Think of St. Peter's anthemlike burst. "Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us again to a lively hope, by the Resurrection of Jesus Christ from the dead." Think of the words which St. John heard Him utter. "I am the First and the Living, and behold! I became dead, and I am, living unto the ages of ages."³²⁶

Let us, then, fix our attention upon the unity of all the Resurrection narratives in these two essential principles. (1) The appearances of the Risen Lord to belief and love only. (2) The impression common to all the narrators of glory on His part, of joy on theirs.

We shall be ready to believe that this was part of the great body of proof which was in the Apostle's mind, when pointing to the Gospel with which this Epistle was associated, he wrote of this human but most convincing testimony – "if we receive," as assuredly we do, "the witness of men" – of evangelists among the number.

II

Too often such discussions as these end unpractically enough. Too often

 
"When the critic has done his best,
The pearl of price at reason's test
On the Professor's lecture table
Lies, dust and ashes levigable."
 

But, after all, we may well ask: can we afford to dispense with this well-balanced probability? Is it well for us to face life and death without taking it, in some form, into the account?

Now at the present moment, it may safely be said that, for the best and noblest intellects imbued with the modern philosophy, as for the best and noblest of old who were imbued with the ancient philosophy, external to Christian revelation, immortality is still, as before, a fair chance, a beautiful "perhaps," a splendid possibility. Evolutionism is growing and maturing somewhere another Butler, who will write in another, and possibly more satisfying chapter, than that least convincing of any in the Analogy– "of a Future State."

What has Darwinism to say on the matter?

Much. Natural selection seems to be a pitiless worker; its instrument is death. But, when we broaden our survey, the sum-total of the result is everywhere advance – what is mainly worthy of notice, in man the advance of goodness and virtue. For of goodness, as of freedom,

 
"The battle once begun
Though baffled oft, is always won."
 

Humanity has had to travel thousands of miles, inch by inch, towards the light. We have made such progress that we can see that in time, relatively short, we shall be in noonday. After long ages of strife, of victory for hard hearts and strong sinews, goodness begins to wipe away the sweat of agony from her brow; and will stand, sweet, smiling, triumphant in the world. A gracious life is free for man; generation after generation a softer ideal stands before us, and we can conceive a day when "the meek shall inherit the earth." Do not say that evolution, if proved à outrance, brutalises man. Far from it. It lifts him from below out of the brute creation. What theology calls original sin, modern philosophy the brute inheritance – the ape, and the goat, and the tiger – is dying out of man. The perfecting of human nature and of human society stands out as the goal of creation. In a sense, all creation waits for the manifestation of the sons of God. Nor need the true Darwinian necessarily fear materialism. "Livers secrete bile – brains secrete thought," is smart and plausible, but it is shallow. Brain and thought are, no doubt, connected – but the connection is of simultaneousness, of two things in concordance indeed, but not related as cause and effect. If cerebral physiology speaks of annihilation when the brain is destroyed, she speaks ignorantly and without a brief.

The greatest thinkers in the Natural Religion department of the new philosophy seem then to be very much in the same position as those in the same department of the old. For immortality there is a sublime probability. With man, and man's advance in goodness and virtue as the goal of creation, who shall say that the thing so long provided for, the goal of creation, is likely to perish? Annihilation is a hypothesis; immortality is a hypothesis. But immortality is the more likely as well as the more beautiful of the two. We may believe in it, not as a thing demonstrated, but as an act of faith that "God will not put us to permanent intellectual confusion."³²⁷