The Epistle to abruptly, like 1 John, without either greeting from the author, address to the church, or words of introduction. This omission distinguishes these two from every other epistle in the New Testament, and creates of itself a strong presumption that St. Paul was not the author. It is obviously not due to any attempt at concealment; for the tone of personal authority occasionally assumed, and the personal allusions towards the close, show that the author was well known to his readers, and affected no disguise. The character of the Epistle supplies an obvious explanation: the dignity of an oratorical address demanded Some personal reserve; and this dignity is especially conspicuous in the measured rhythm and elaborate antitheses of the opening period. (F. Rendall, M. A.)
Apostolic tact
The wisdom of the apostle is strikingly displayed in the manner of commencing this letter. He is writing to Jews for the purpose of removing their misconceptions and allaying their prejudices; and the line of argument which he intends to pursue, requires him first of all to treat of the native and essential dignity of Jesus Christ. But he so constructs the opening sentence of his letter, that on the wry fore-front of it there stands a spontaneous acknowledgment of the heavenly origin of the system which they so much admired. The Jews were apt to imagine then Christians undervalued the ancient institutions. Paul does not wait to state his views afterwards in the shape of a concession; but the very first words that flow from his pen do homage to Moses and the prophets. In dealing with an adversary, if it is your wish to persuade him, if you are not merely actuated by the empty desire of gaining a triumph over him, by all means frankly and at once acknowledge whatever you believe to be good and sound in his views. The same acknowledgment, afterwards made and viewed as a concession, will not produce the same effect. The Scriptures display a profound knowledge of human nature. (W. Lindsay, D. D.)
Christ and the prophets
This long, sonorous sentence forms the introduction to the whole Epistle if as it were, the portico of an august temple, its many weighty clauses being as rows of stately ornamental pillars supporting the roof. This temple front has a most imposing aspect! It fills the mind with awe, and disposes one to enter the sacred edifice in religious silence, rather than to indulge in critical remarks. In these opening verses the writer announces at once the theme of his discourse, and introduces the leading thoughts on which he intends to expatiate. The first point to be noticed in the proem is the contrast drawn, in anithetic terms, between the Old and the New Testament revelations. By “the prophets” may be meant those strictly so called, but more probably the phrase is meant to cover the whole Old Testament revelation, including the law-giving; the recognition of the angels as the agents by whom the law was given being rather a concession to Jewish opinion than the expression of the writer’s own view. To be noted is the use of the phrase “the fathers” absolutely, as the recipients of the ancient revelation. It implies that the Epistle is meant solely for Jewish readers. Very remarkable are the terms employed to describe the character of the Old Testament revelation. It is characterised as a piecemeal multiform revelation. For what purpose are these epithets employed? Hardly for the purpose of mere literary description, to suggest, for example, the picturesque nature of the Hebrew literature; still less for the purpose of pointing out its spiritual excellences. Rather, to indicate the inferiority of the earlier revelation, that the Hebrew Christians might not cling to it as something final. This end these epithets are well fitted to serve. The first of the two points to a fact with which the first readers of the Epistle were perfectly familiar. They knew that the Divine communications to Israel came bit by bit: the promise by Abraham; the law by Moses; the song of the sanctuary by David and other poets; the wisdom of life by Solomon and the other sages of Israel; and by the prophets commonly so called, to relieve the gloom of the present, successive rays of light concerning Messiah and the Messianic kingdom. And of course they understood that no one of these partial fragmentary revelations could be regarded as complete or final. Each successive piece of revelation proved the incompleteness of all that went before. But might not all the pieces taken together, when the last had been given, and the Hebrew canon was complete, amount to a full, adequate revelation, possessing the character of finality? The presumption was the other way. The likelihood was that the prophets collectively, including under that category all the men by whom the Hebrew books were written, were but luminaries of the night--street lamps set in a row to show travellers their way through the gloom; stars set in the spiritual firmament to mitigate the darkness till the sun should arise, bringing in the day. This presumption is converted into certainty by the second epithet, which greatly strengthens the argument against finality suggested by the first. It gives us to understand that the ancient revelation was communicated, not only in many parts, but in many modes. The general idea intended is plain. It is that the revelation made to each prophet was relative--relative to him temperament, circumstances, and historical position. This relativity or subjectivity of the ancient revelation makes it impossible to add together the separate pieces of revelation, and so bring out the whole final revelation. For the pieces are not homogeneous fragments of one whole. They are heterogeneous wholes, often incapable of combination. This is most clearly seen in the Messianic prophecies uttered by successive prophets, which are not separate fragments of one picture of the future capable of being combined into a harmonious whose, but independent pictures, each exhibiting the future from its own point of view. Of Him by whom the much needed new revelation was made the writer next proceeds to speak. “God hath, in the end of these days, spoken unto us in (His) Son.” The revelation made in the Son is not qualified by descriptive epithets, as in the case of the earlier revelation, the reason being that such epithets in this case are not needed. The finality of the revelation made through the Son is expressly taught by the phrase “ in the end of these days.” The writer expresses himself in accordance with the Jewish mode of viewing the history of the world as divided into two great periods, the present age, and the age to come. He conceives of Christ as the divider and maker of the ages (as of the worlds), coming at the end of the old time and inangurating the new. Having made mention of the Son, the writer proceeds to invest Him with all due honours, Divine and mediatorial, to win for His word fitting attention. The elaborate encomium which follows presents a very high view of the Person of Christ. It ascribes to Him (by implication) pre-existence, an essential and therefore eternal relation to God, universal heirship, participation in the Divine functions of making and upholding the world. (A. B. Bruce, D. D.)
God’s revelation of Himself
I. The revelation of the will of God, as to all things which concern His worship and our faith and obedience, IS PECULIARLY AND IN A WAY OF EMINENCE FROM THE FATHER.
1. The whole mystery of His will antecedently to the revelation of it, is said to be hid in God, that is, the Father (Eph_3:9), it lay wrapt up from the eyes of men and angels, in His eternal wisdom and counsel Col_1:26-27).
2. The revelation of the mystery of the will of God, so hidden in the counsel of His will from eternity, was always made and given out in the pursuit, and for the accomplishment of the purpose of the Father; or of that eternal purpose of the will of God, which is by the way of eminence ascribed unto the Father (Eph_1:8-9).
3. This purpose of God being communicated with, and unto the Lord Christ, or the Son, became the counsel of peace between them both Zec_6:13). The Son, rejoicing to do the work that was incumbent on Him for the accomplishment of it (Pro_8:30-32; Psa_40:7-8), it became peculiarly the care and work of the Father to see that the inheritance promised Him upon His undertaking (Isa_53:10-12) should be given unto Him. This is done by the revelation of the will of God unto men, concerning their obedience and salvation, whereby they are made the lot, the seed, the portion and inheritance of Christ.
4. The whole revelation and dispensation of the will of God in and by the Word, is, as was said, eminently appropriated unto the Father. “Eternal life (the counsel, the purpose, ways, means, and procurer of it) was with the Father, and was manifested to us by the Word of truth” (1Jn_1:1-2). And it is the Father, that is, His will, mind, purpose, grace, love, that the Son declares (Joh_1:18); in which work He speaks nothing but what He heard from, and was taught by the Father (Joh_8:28). And thence He says, “the doctrine is not Mine,” that is, principally and originally, “but His that sent Me” (Joh_7:16). And the gospel is called, the “gospel of the glory of the blessed God” (1Ti_1:11), which is a periphrasis of the person of the Father, who is the “Father of glory” (Eph_1:17).
And from the appropriating of this work originally and principally to the Father, there are three things that are particularly intimated unto us.
1. The authority that is to be considered in it; the Father is the original of all power and authority; of Him the whole family in heaven and earth is Eph_3:15).
2. There is also love. It was out of infinite love, mercy, and compassion, that God would at all reveal His mind and will unto sinners. This mixture of authority ant love, which is the spring of the revelation of the will of God unto us, requires all readiness, willingness, and cheerfulness in the receipt of it, add submission unto it.
3. There is care eminently seen in it. The great care of the Church is in, and on the Father. He is the husbandman that, takes care of the vine and vineyard (Joh_15:1-2).
What directions from these considerations may be taken for the use both of them that dispense the word, and of those whose duty it is to attend unto the dispensation of it, shall only be marked in our passage. For the dispensers of the Word, let them
1. Take heed of pursuing that work negligently, which hath its spring in the authority, love, and care of God (see 1Ti_4:13-16).
2. Know to whom to look for support, help, ability, and encouragement in their work (Eph_6:19-20).
3. Not to be discouraged, whatever opposition they meet with in the discharge of their duty, considering whose work they have in hand (2Co_4:15-16).
4. Know how they ought to dispense the Word, so as to answer the spring from whence it comes; namely, with authority, love to, and care for ,he souls of men.
5. Consider to whom they are to give an account of the work they are called to the discharge of, and entrusted with (Heb_13:7).
And for them to whom the Word is preached, let them consider
1. With what reverence and godly fear they ought to attend to the dispensation of it, seeing it is a proper effect and issue of the authority of Heb_12:25).
2. How they will escape if they neglect so great salvation declared unto them from the love and care of God (Heb_2:3).
3. With what holiness and spiritual subjection of soul unto God, they ought to be conversant in and with all the ordinances of worship, that are appointed by Him (Heb_12:28-29).
II. THE AUTHORITY OF GOD SPEAKING IN AND BY THE PENMEN OF THE SCRIPTURES, IS THE SOLE BOTTOM AND FOUNDATION OF OUR ASSENTING TO THEM, and what is contained in them, with faith divine and supernatural. He spake in them: He then continues to speak by them, and therefore in their word received (2Pe_1:20-21).
III. GOD’S GRADUAL REVELATION OF HIMSELF, His mind and will unto the Church, was a fruit of infinite wisdom and care towards His elect.
1. He over-filled not their vessels; He gave them out light as they were able to bear.
2. He kept them in a continual dependence upon Himself, and waiting for their rule and direction from Him, which, as it tended to His glory, so it was exceedingly suited to their safety, in keeping them in an humble waiting frame.
3. He so gave out the light and knowledge of Himself, as that the great work which He had to accomplish, that lay in the stores of His infinitely wise will, as the end and issue of all revelations, namely the bringing forth of Christ into the world, in the way wherein He was to come, and for the ends which He was to bring about, might not be obviated.
4. He did this work so that the pre-eminence fully and ultimately to reveal Him, might be reserved for Him, in whom all things were to be gathered unto a head. All privileges were to be kept for, and unto Him, which was principally done by this gradual revelation of the mind of God.
5. And there was tender care conjoined with this infinite wisdom. None of His elect in any age were left without that light and instruction which were needful for them in their seasons and generations. And this so given out unto them, as that they might have fresh consolation and support as their occasions did require.
IV. We may see hence the absolute perfection of the revelation of the will of God by Christ and His apostles, as to every end and purpose whatever, for which God ever did, or ever will in this world reveal Himself, or His mind and will. For as this was the last way and means that God ever designed for the discovery of Himself, as to the worship and obedience which He requires, so the person by whom He accomplished this work, makes it indispensably necessary that it be also absolutely perfect; from which nothing can be taken, to which nothing must be added under the penalty of the extermination threatened to him that will not attend to the voice of that prophet. (John Owen, D. D.)
The method of the Divine Teacher
I. THE DIVINE METHOD AS TO TIME.
1. As the ages passed on, first one and then another truth was revealed; first one and then another aspect of a truth was made known, until, in the fulness of time, the glory of God shone in the face of Jesus Christ. There is in the East an anticipatory dawn, a sort of premature twilight, which always disappears before the true dawn commences. So in the history of the world, especially in the history of Israel, have there been many dawnings of light, to be followed perhaps by periods of obscurity, yet graciously illumining the successive ages, and heralding the coming of the Light of the world.
2. Is there not even fuller light for the individual, even fuller light for the Church, until we come to that city where the glory of God shall shine forth with unclouded splendour? God always gives light as we are able to
(1) Bear,
(2) Use it.
II. THE DIVINE METHOD AS TO MODE.
1. God presents the truth to the individual in such a form as may best secure his obedience. The Spirit of God shows the things of Christ in an intellectual, ethical, imaginative, emotional light, according to the genius of those to whom He may appeal.
2. God influences the preacher, that in the selection and presentment of his themes he may best win his congregation.
3. God knows the special truths for the times; or the particular aspect in which the truth needs to be recognised.
III. THE DIVINE METHOD AS TO ORGAN. Not any men, but certain men, of spiritual susceptibility and force were selected to be the organs in which God would “speak to the fathers”; and the same rule of selection obtains still, for Christ makes Himself known to the world through certain spiritual agents a d holy ministries. Lessons:
1. Let unconverted men learn the greatness of their responsibility.
2. Let the Church take encouragement touching the salvation of the word.
3. Let the Church be more faithful, that she may increase in the knowledge of Christ.
4. Let the Church be more pure, that she may the better make Christ known. (The Metropolitan Pulpit.)
God’s revelation of Himself
I. THE KNOWLEDGE WE POSSESS OF GOD WAS SUPERNATURALLY COMMUNICATED. Language--the words we use to utter our thoughts and feelings must have been a supernatural gift in the first instance. If the casket came from hearers, much more the jewel. ‘l he mind of man was created as much to receive the thoughts of God, as the eye was to receive the light of the sun, and to behold the many beauties of creation. All the truest and best thoughts of our mind are heaven-inspired.
II. THE KNOWLEDGE WE POSSESS OF GOD WAS GRADUALLY AND VARIOUSLY REVEALED. There was, first of all, the morning star, then the soft grey dawn, which spread itself by degrees over the horizon, until, in these latter days, the whole world was overtaken by the fuller light of the meridian sun.
III. IN CHRIST WE HAVE A FULL AND FINAL REVELATION OF GOD’S TRUTH. We sometimes find the light in our houses small and feeble, not because there is an insufficient quantity of the means of lighting manufactured, but because a large portion of it is shut up in the meter; only a small quantity is allowed to run into our dwellings, consequently the light is faint, and only illuminates a very small space; but when it is turned on in full force, the light is abundant, lighting up every nook and corner of the apartments in which it is kindled. When men depended on the amount of light which was in the prophets, they could not see far; only a small quantity of Heaven’s light was allowed to flow, or could flow into them, and therefore they could only emit a faint glimmer upon those who wooed to them for illumination; they only saw through “a glass darkly” themselves, and so their power to impart light could not be great. But of Christ it was said, “In Him was life, and the life was the light of none.” Between the measure of light that came by the first prophets and that which came by Christ there is no comparison, but a perfect contrast. Just as there is no comparison between the degree of the light of a star and the sun; the star has just enough light to show the darkness, but the sun chases the night away and makes it day. It is our inestimable privilege to live in the meridian light of Him who said, “I am the Light of the world.” (D. Rhys Jenkins.)
The manner of revelation
I. TIME. Centuries were required to complete the scheme, Man was to be taken at a low and infantile point, and raised up to the fulness of the stature of a perfect manhood; from “a living soul” to “a quickening spirit.” By no one sudden blow could the benevolent design of giving man the true knowledge of God, and his own duty and destiny, be executed. The laws of progress, gradation, and periodicity must be observed in regard to our higher nature. One age was to witness one attainment, and another, another. It has much to establish the unity of the Deity; it was more to develop the Idea of the Father.
II. AGENTS AND EXAMPLES. Again, the manner of revelation is not abstract, but concrete. The ordinary as well as supernatural agencies are employed. If angels are sent, so are men; if the special messenger raised up, sanctified, and commissioned be the Son of God by excellence, yet a long line of the good and the great bear up the ark of God; and patriarch, king, and priest, and prophet, and apostle, are seen at different intervals along the majestic procession. In selecting men to act so distinguished a part in the designs of God towards His children, we perceive a part of the same system which we witness in business, art, science, government, and literature. For if “History be philosophy teaching by example,” then is revelation religion teaching by example. In this feature of the mode of communication we see the wise adaptation of means to ends, the use of causes to produce effects, such as we should anticipate from so great a Designer.
III. LANGUAGES AND BOOKS. In two principal languages, Hebrew and Greek, with a few passages in the Chaldee--in sixty-six books, written by at least thirty-nine authors--the Jewish and Christian Scriptures present that fertility of human genius, as well as of sacred truth, that fitly entitles it to be called the Bible--The Book. Here are flowers of every hue and fragrance, fruits of every taste and nut iment. The sinner cannot read far without meeting with his warning, nor the saint without hearing his beatitude nor the sad without alighting upon his consolation, nor the weak without touching the wand of spiritual strength, nor the poor without opening the mine of heavenly treasures, nor the rich without being reminded that they brought nothing into this world, and that they can carry nothing out.
IV. MIRACLES. Most of us are so earthly-minded that some extraneous means to arouse us from indifference are needed. We want a bell rung to call us to the temple of the Lord to receive His gracious message. Miracles are that tell. They prove nothing by their solitary selves. It would be hard to defend miracles in general, but not the Christian miracles; for they subserve a great and good end, worthy of the interposing finger of God. All along, too, in speaking of His signs and wonders, Jesus very remarkably and clearly points out their office. It was that men might believe on Him, and believing, have life. They added no weight to the truth as truth, but they did add weight to truth, as received by the ignorant, the degraded, and the inattentive.
V. INSTITUTIONS AND ORDINANCES. The institution of Moses, however puerile they may seem to a Christian, were yet admirably adapted to raise up a low and barbarous people, and give a race of idolators the knowledge and we, ship of the One True and Living God. But if we turn to the Christian revelation, the institutions are more simple, as becomes a more perfect faith and spirituality. Forms are not absolute, but relative; not essential, but important; they have place, but it is not the first place. They are a species of gigantic language, whose letters are facts and whose sentences are customs. They are to be observed, not for their own sake, but for the spiritual purport they imply and convey. (A. A. Livermore.)
The various classes of prophetical announcement
I. DREAMS were a frequent mode by which the future was opened up to the minds of the prophets. There is something peculiarly solemn in the thong it of these revelations of the future made to the mind, whilst the body is in a state of repose and temporary insensibility. They illustrate the capabilities and susceptibilities of the human mind, independent of the corporeal frame: the power of the Most High and His grace and condescension in thus communicating to man H s counsels and purposes. They prove the fact of God’s interest in what concerns the human race, and His constant intercourse with a family of His intelligent creatures, perhaps the most unworthy of His notice. The state of the body, too, when these revelations were made, may be regarded as a type of the respective conditions of the mind and body, when death has severed the bond that unites them. The body asleep in the grave, the mind conversant with the plans of the Almighty, and blessed with the vision of His glory. The body at rest--the cares of life, its scenes, its passions all hushed--its conflicts and struggles succeed, d by repose; the mind released from its attention to what was immediate and temporary; but in that solemn hour of release, God, its Creator, appears; the future is unveiled, and truth revealed leaves its right and unqualified impression.
II. The second class of prophetical announcements may be ranged under the head of VISIONS. Dreams and visions are not always distinguished in sacred scripture. Sometimes the same revelation is said to be made by a dream and a vision. Thus Nebuchadnezzar’s dream is called the visions of his head (Dan_2:28). A vision, then, may be defined as a representation of things made to the mind of the prophet while he was awake. The eyes rest on the object, the impression is not only as distinct and vivid as if the object were present to the senses in an ordinary way, but more so, from the extraordinary manner, of its appearance. The most terrible elements of nature--the most beautiful of its inanimate objects--all that is magnificent and costly in art, all that is dignified in personal form, formed scenes surpassing in splendour the conceptions of the most brilliant fancy. They were fitted and intended to produce a due measure of impression on minds like ours, necessarily more affected by what is thus clothed and presented to the eye and the imagination in vivid forms, in order to its awakening attention, and giving a just conception of the importance of the events thus represented. Our responsibility is great, and our gratitude ought to be intense.
III. Another method in which these announcements were made, and to which we must advert, is AN AUDIBLE VOICE. Moses at bush. Giving of law. Elijah in cave.
IV. But although it pleased the Lord to communicate His will to men, and the knowledge of His purposes, by such direct addresses to the senses, or to the imagination, yet a great part of the sacred Scriptures was written under A MORE DIRECT INSPIRATION OF THE HOLY GHOST, communicating immediately to the mind, the doctrines and facts to be recorded.
1. From them all we learn that the communications thus made, various as they were--sometimes judgments, and at others most signal mercies--all furnish striking illustrations of the providence and government of God.
2. The condescension of God.
3. Our responsibilities.
4. The unbroken continuity of the Divine government, and unity of God’s purposes. (J. Robinson.)
A revelation from God to man both probable and necessary
I. The infidel meets us with this PRELIMINARY OBJECTION--A REVELATION FROM GOD IS CONTRARY TO ALL THE EXPERIENCE AND ANALOGIES OF OUR COMMON HISTORY. Now I maintain, in the first place, that a revelation is not contrary even to fact. For how was Adam instructed? Where got he language?’ God must have taught him. And now we proceed, further, to maintain that a revelation is not contrary to our experience or to the analogies of nature. We allege that there is every probability that God would give a revelation of His will. Can we believe that the God of nature is benevolent, yet leaves millions of the family He fashioned to grippe in “darkness that may be felt”? I say, the surprise should not be that God has given a revelation; the matter of surprise would be if He had not. Observe that such a revelation of God’s will is not contrary to the analogies of nature. Now, observe how we are taught. You find the child is taught by its father; the scholar is taught by his tutor; the inexperienced taught by the experienced. Now what is a revelation but just the extension of this plan, just the addition of another link? If the young be taught by the aged, the stripling by the patriarch, the inexperienced by the experienced, you have only to add another link to the chain, and you come to the inference that the world may be taught by its Creator, the human family by its Almighty Father. Let me ask, in the next place, what is the nature of the instruction that we derive one from another. Is it not of an experimental and a moral kind? In other words, when you see the patriarch or the aged teaching the group that is around him, what is the nature of his teaching? He is teaching them all the dangers and the difficulties through which he had come; he is telling them how to withstand this peril, how to overcome that trial, how to meet this emergency, how to unravel that perplexity. Now what else is God doing in revelation? Just teaching us how we are to meet the difficulties, to overcome the trials, to vanquish the foes, and to inherit the glory and the happiness which lie before us.
II. I observe, in the second place, that a revelation is not only probable, but THAT IT WAS ABSOLUTELY DEMANDED BY THE EXISTING STATE OF THE WORLD. Here I might show you that there are wants in man’s heart, which all the philosophy of a Plato cannot satisfy; that there are feelings and perplexities in man’s moral constitution, which all the writings of all the moralist, in the world cannot meet. I might show you that there is a consciousness of sin and a dread of punishment, which cannot be stilled unless by the pages of the oracles of God. But I forbear from that, and I take facts; and I will show you, first, from the admitted state of the ancient heathen; secondly, of the modern heathen; and, lastly, of infidels themselves, that a revelation from God was a desiderarum, for which all creation groaned, and for which all mankind earnestly (though unintentionally) prayed. (J. Cumming, D. D.)
The reasonableness of a Divine revelation
The question before us is, whether the great Author of truth, the inexhaustible source of pure celestial light, can--and if He can, whether it be probable that He would--and if it be probable that He would, whether He has--rolled back the veil that hangs between Himself and us; whether it be true that “ He giveth wisdom to the wise, and knowledge to them that know understanding,” and whether “He revealeth the deep and secret things.”
I. In entertaining this grave inquiry, it will be proper, in the first place, to ascertain WHETHER IT BE POSSIBLE FOR THE SUPREME MIND TO REVEAL HIMSELF TO MEN. Two things must be proved. First, that there is a Supreme Being, the Maker and Preserver of all being. And, secondly, that we are rational creatures, capable of entertaining the question at present in debate. It is then admitted that we all are the offspring of God. Such is the testimony of reason, or rather of the common sense of mankind. But surely it will not be denied that He who made us can influence and inform our under-standings--can, in one word, operate up ,n our souls, in any manner that shall be suitable to its faculties.
II. Presuming that we are agreed on the possibility, let us advance another step in the argument. Let us cart fully inquire whether there are not considerations us, THAT RENDER IT HIGHLY PROBABLE THAT THE SUPREME INTELLIGENCE WOULD FAVOUR MAN WITH A REVELATION. The question is this: whether, taking into our consideration the character of the Supreme Being, our necessary connection with Him, the peculiar capacities with which we are endowed, and the deplorable condition in which we find the human family, it be not most probable that this infinitely benevolent Being would make important communications to mankind.
1. It cannot be rationally denied, that the human spirit is capable of enjoying intercourse with “the Father of our spirits.” Minds correspond with fellow-minds, and hearts sympathise with kindred hearts. But who will say that that noble spirit, with which the Almighty has distinguished us, is not formed for communion with Him who is a pure spirit, and who has been sublimely defined as Light and Love. Now if it cannot reasonably be denied that man is formed for such lofty communion, then it is highly irrational to deny that God would impart such instructions to him as would lay the foundation for this communion.
2. But if it be rational to suppose that the chief end of our being is to know, and love, and obey our Maker, to glorify God, is it not equally rational to suppose that God would make such communications to His creature as should enable him at once to fulfil the end of his being? Can it be rationally, believed that God would create the first man, or the first men, capable of religion, and designed for its obligations and its exercises, and then abandon him to gather up the necessary information as best he might?
3. We must not, however, overlook the real condition of mankind. Indeed, who can deny that man is the subject of moral derangement--the child of misery? Ask yourself whether it be, or be not, an improbable thing that his compassionate Creator should mercifully make some discoveries that should enlighten and relieve him in relation to his condition, the means of his restoration to happiness, and his final destiny?
III. I would ascend another step in the argument, and endeavour to show THAT SUCH A REVELATION IS NECESSARY.
1. It has been the practice amongst a certain portion of the community, to speak of those who are believers in a Divine revelation as being, on that account, weak and irrational persons, seduced by prejudice, and overreached by designing and self-interested men. Now it may be as well to remind those who thus judge of their fellow-countrymen, that men of all ages and all creeds--Heathens, Jews, Christians, and disbelievers in Christianity--have not thought it a proof of an irrational weakness to believe that our Creator has made some revelations to us, His creatures. Nay, many in each of these classes of persons have entertained the conviction that a revelation is even necessary to teach men language. Even Hobbes gives it as his decided opinion, that God taught Adam this useful invention.
2. But I am to show that God has given to men something more than the faculty of receiving knowledge, and reasoning upon such knowledge. I contend that He has actually unveiled to our race His own character and His law. The constitution of our nature renders the knowledge of these great things absolutely necessary. But was it possible that this knowledge could have been originally acquired otherwise than by revelation?
3. But the necessity of such revelation is most fully sustained by facts. Read history, and learn what man has been; look around you, and see what man is; and turn your eyes within, and analyse yourself; and then candidly say whether such a process has not induced the conviction that revelation is necessary.
IV. In conclusion, I would DIRECT ATTENTION TO THE BIBLE. WHICH PROFESSES TO BE GIVEN BY INSPIRATION OF GOD.
1. I remark that the disclosures which the Bible makes, relating to the character of the Supreme Being, are such as commend themselves to right reason. Let not those who live in a country where the revelations of the Bible are known forget the manifold information which, whether they think so or not, they cannot but have derived from this source.
2. Again, the disclosures which the Bible makes to us, relating to the Divine Law, are such as commend themselves to right reason. That Jaw, which this book records as coming from God, will be found to accord with the characters which it ascribes to God. There is no discrepancy between the Lawgiver and His enactments. This law is well deserving the description of “holy, just, and good.” It has, moreover, the high advantage of being spiritual; insinuating itself into the soul--reaching the heart--and convincing the understanding. It is further possessed of the character of universal adaptation. It suits men in all conditions, ages, and circumstances. And then it ought, to be particularly remarked of it, that it possesses two points of excellence which every other code must be acknowledged to want--it exhibits a fixed standard, and adequate motives.
3. Once more; I argue, that the things which the Bible reveals, relating to the system of reconciliation, commend themselves to right reason. We are accustomed to trace out the fitness of things in the works of nature. The soil of the earth is made for its vegetable productions, and those vegetables are fitted to the soil in which they grow--the fish is made for the waters, and the waters for the fish; the eye is made for the light, and the light for the eye; and the lungs are made for the air, and the air is adapted to the lungs. Now if we are accustomed to trace these contrivances of the material avid visible world to an all-wise Contriver, can we refuse to allow that a system, which, like nature, is adapted to the end it seeks to accomplish, is likewise from God? A few instances may be sufficient to bring out this fitness of Christianity to the wants of man. Are we not ignorant? And does not this revelation impart all necessary knowledge? What is there necessary to be known about the Supreme Being--our relation to Him--our own nature and responsibilities--our immortality--our death--the final judgment and our ultimate destiny--which this book does not unfold? Jesus Christ is the light of the world; and he that believeth in Him shall not walk in darkness. Have we not broken the Divine Law? In other words, are we not guilty? Do not our consciences accuse us of guilt? And does not the doctrine of Christ’s substitution meet our ease? Yet again; are we not conscious of being in a state of moral pollution? Must not all agree that our minds are darkened, and our hearts depraved? Can anything, then, be more rational than the doctrine of a spiritual influence--the influence of God” the Spirit renewing us in knowledge, righteousness, and holiness, after the image of Him that created us? This the scheme of redemption provides. (H. Christmas, M. A.)
God’s revelation to man
I. HE HAS ACTUALLY MADE A REVELATION OF HIMSELF TO MAN.
1. Man has a capacity to appreciate, to some extent, God’s thoughts.
2. Man stands in need of God’s thoughts.
3. Man is bound to study God’s thoughts.
II. HE HAS REVEALED HIMSELF TO MAN THROUGH MAN.
1. To increase the intelligibility of God’s thoughts.
2. To increase the attraction of God’s thoughts.
III. HE HAS REVEALED HIMSELF TO MAN IN A VARIETY OF WAYS.
1. The necessity of modesty in pronouncing concerning the methods of Divine influence.
2. The importance of keeping the soul ever in a waiting attitude.
IV. HE HAS MADE CHRIST THE FINAL REVELATION OF HIMSELF. Christ, as the final organ of Divine revelation to man, transcends all preceding organs
1. In His relation to the universe.
(1) He is the inheritor of the creation. “Appointed heir of all things.”
(2) He is the creator of the universe. “By whom also He made the worlds.”
(3) He is the sustainer of the universe. “Upholding all things,” &c.
(4) He is the Sovereign of the universe. On the right hand of the Majesty on high.”
2. In the completeness of His Divine manifestations. Represents Him more accurately than the impression on the wax represents the seal that produced it.
3. In the moral service He has rendered to humanity.
4. In His superiority to all angelic intelligences.
(1) In His position.
(2) In His reputation. (Homilist.)
Revealed truth
I. THE SUPERNATURALISM OF THE TENTH. It is impossible for nature to reveal
1. The spiritual Deity.
2. The special truths needed for fallen man.
II. THE IMMORTALITY OF THE TRUTH. It is truth about
1. The unchangeable God.
2. The immutable law.
3. The eternal universe.
III. THE UNITY OF THE TENTH. The Divine revelation is a plant of life and healing in which the different parts are not essentially different, but variously developed according to the will of God and the differing conditions of the human race in successive generations.
IV. THE FULNESS OF THE TRUTH. In Christ we have the truth
1. Fully.
2. Finally. (W. L. Watkinson.)
The superiority of the Christian revelation over the prophetic
I. ITS SUPERIORITY IN THE EXCELLENCY AND EXTENT OF THE DISCOVERIES MADE.
1. In reference to the perfections of God. His existence, unity, holiness, goodness, love, &c.
2. In reference to the doctrine of providence.
3. In reference to a future life.
4. In reference to the method of salvation.
II. ITS SUPERIORITY IN THE MODE OF MAKING THESE DISCOVERIES.
1. The authority of the medium.
2. The finish and perfection stamped upon it.
3. The simplicity, clearness, mildness, and benignity which characterise it.
4. The superior energy and influence with which it is accompanied. (James Bromley.)
The old and new covenants one in Christ
The great object of the Epistle is to describe the contrast between the old and the new covenant. But this contrast is based upon their unity. The new covenant is contrasted with the old covenant, not in the way in which the light of the knowledge of God is contrast d with the darkness and ignorance of heathenism, for the old covenant also is of God, and is therefore possessed of Divine glory. Great is the glory of the old covenant; yet greater is the glory of the new dispensation, when in the fulness of time God sent forth His own Son and gave unto us the substance of those things of which in the old times He had shown types and prophecy. “God hath spoken unto the fathers”; and by that expression “unto the fathers” the apostle reminds us that without a church, without a union of believers, without a manifestation of God in grace, historically, among a people whom He had set apart for His service, there would have been no Scripture; and that there was a congregation of the Most High from the very beginning of the world. “Unto the fathers “ whom He had chosen that they might have fellowship with Him, God spake in old times, even as in the last times unto the Church--unto those who are called both from among Jews and Gentiles--He has made fully known His purpose in Christ Jesus. This, then, is the great resemblance. The Father is the author of revelation in both. The Messiah is the substance and centre of the revelation in both. The glory of God’s name in a people brought nigh unto Him, to love and to worship Him, is the end of the revelation in both. The two are one. Martin Luther has quaintly compared it to the two men who brought the branch with the cluster of grapes from the promised land. They were both bearing the same fragrant fruit; but one of them saw it not, yet he knew what he was carrying. The other saw both the fruit and the man who was helping him. Thus is it that the prophets who came before Jesus testified of Him, although they did not yet behold Him; and we who ,ire in the fulness of limes see both the Christ of whom they testified and themselves who were sent by God to witness of Him. But let us consider the marvellous unity of the two covenants. “Sod hath spoken.” This is the first point. Oh, how little do we think of the grandeur and majesty and all-importance of this simple declaration, “God hath spoken.” A living God and a loving God must needs speak. The god of the philosophers is a silent god, for he hath neither life nor affection; but our God, who created the heavens and the earth, who is and who loves, must speak. Even in the creation, which is an act of the condescension of God, He utters His thoughts; and when He created man as the consummation of the world, it was for this purpose, that man should hear Him and love Him, and should rejoice in His light and in His life. When sin enters into the world silence ensues. Man dreads God, and the melody of praise and prayer ceases; but the need of a revelation remains continually the same. When man forsakes the fountain of living water he cannot get rid of the thirst, and he cannot divest himself of the nature with which God had endowed him; so that there is still within man the same absolute necessity for a revelation of God from on high. And God does speak. Often we read the words and do not realise what marvel of condescending love they reveal, what great and central mystery they unfold. Unless God speaks we do not know the thoughts of God. But notice, secondly, man having by his own sin fallen away from God, and silence reigning now, it is only the infinite compassion and love of God that induces Him to speak. If there was no redemption, there would be no revelation. The love of the Father, and the blood of Jesus Christ, and the inspiration of the Holy Ghost; behold, these are the three” necessary foundations upon which the Scripture rests. God, the Triune Covenant God, hath spoken. God hath spoken: in old times unto the fathers by the prophets; fully and perfectly unto us by His Son. In both dispensations the same God, on account of the same sacrifice, impelled by the same love, and for the same sublime and gracious purpose. Both Old and New Testaments are of God; the New Testament, as the Church-father Augustine said, is enfolded in the Old, and the Old Testament is unfolded in the New. Nor can we, who live in the times of fulfilment, dispense with the record of the preceding dispensation. As an old author writes: “As the brilliancy of the sun appears far greater when contrasted with the darkness of the shade, so this epistle compares the light of the gospel with the shadows and types of the Old Testament, and by this means displays the glory of the gospel in full relief; for as shadows are images of bodies, so the ancient shadows are images of Jesus Christ, of His power and of His graces, and assist us to recognise more and more the substance and the truth; but from hence we derive also this additional advantage, that although the shadows of other bodies serve only to obscure them, the shadows of the Old Testament are so many reflectors, contributing light to the gospel.” But now let us consider the contrast. Jesus Christ was not born till four thousand years after the creation of the world. “At sundry times and in divers manners” did God speak unto the fathers by the prophets. These three things constitute a prophet: direct commission from God Himself, gift of the Holy Ghost, and being entrusted with the very thoughts and words of the Most High. It is not merely by the prophets that God spake. They were chosen not merely as the channels of separate and isolated revelation. God spake in them. They were the personal bearers of the message, the representatives and exponents of Divine truth, Their words and typical actions were inspired, and in them the word of the Lord came unto Israel. Yet let us consider what were the imperfections of these messengers. The first imperfection was this--that they were numerous; they were many. One succeeded another. They lived in different periods. Another imperfection was, that it was “in divers manners,” in dreams, in similitudes, in visions, in symbols. Each prophet had his peculiar gift and character. Their stature and capacity varied. They were men of different temperament and tone of mind. The manner in which the revelation of God was given to them varied; even in the case of the same prophet the One Spirit appeared in various manifestations. Another imperfection was that they were sinful men. Another imperfection was that they did not possess the Spirit constantly. Of a sudden, after a long pause, the Spirit of God came upon them. God spake unto them’, and gave unto them His message. But it was not like a continuous river. The word came to them from time to time; they did not possess the word. Another imperfection was this, that of that message that was entrusted to them they did not understand the heights and the depths. They themselves had to search diligently, and to inquire what the Spirit that was in them did signify of the sufferings and glory that should come. Another imperfection was that, as they did not understand adequately that portion of the message that was given unto them, they could still less comprehend and contain the whole message. They saw only one aspect of it, only one portion of it in connection with the peculiar history and the peculiar trials of the people at the period to which they were sent. Another imperfection was, that they all testified, like John the Baptist, “I am not the light. I am only sent to witness of the light.” They were only finger-posts directing the pilgrim, as he was in pursuit of the heavenly city, to go on further, until he would come to the pearly gates of the new Jerusalem. We notice the imperfect and fragmentary character of the old dispensation, when we consider n,4 merely the words, but the types, which are living prophecies. There was not a single one which could stand by itself, it had always to be supplemented. Wherever we go we find it is in fragments. There is an altar; there is a sacrifice. There is a fourfold sacrifice, a sin-offering, a burnt-offering, a peace-offering, a meat-offering. There is a high priest; there is a tabernacle; there is a holy of holies; there is a candlestick; there is a shewbread; there is a veil. Everything a fragment; everything in itself showing unto us some aspect of truth, some portion of the pressure, without which we would be poor; but we must combine them all to see the fell and blessed truth. But now the time of fragmentary, imperfect, and temporary revelation is past. God speaks to us now in another and more glorious manner. Look now at the contrast. The whole contrast is in one word--in our language in one syllable--“by the Son.” The prophets were many: the Son is one. The prophets were servants: the Son is the Lord. The prophets were temporary: the Son abideth for ever. The prophets were imperfect: the Son is perfect, even as the Father is perfect. The prophets were guilty: the Son is not merely pure, but able to purify those that are full of sin and pollution. The prophets point to the future: the Son points to Himself, and says, “Here am I.” God has spoken to us “by His Son.” He is the true and faithful witness, whose testimony is co-xtensive, if I may so say, with the counsel and the things of God: the Prophet whose mind is adequate to understand the mind of the Father. He is not merely the true and faithful witness because He is from everlasting, He is also the beloved of God. Notice this in the word “ Son.” “The only begotten,” says John, “who was in the bosom of the Father,” who is His treasure and delight, the infinite object of His love in whom from all eternity was His rejoicing, who shares with Him all His counsels. This beloved one of God--oh surely He is the true messenger who will reveal all the secrets of the Father’s heart, and who will tell unto us all the fulness of His counsel, and all the purposes of His grace! God hath spoken to us by His Son. Let me remind you how in the Son all the message of God is contained. You who know the Scripture, and you especially who have come through the law unto the gospel, will understand me when I say that if the sinner knew nothing else but this, “God has sent a messenger, and this messenger is His own Son,” he might discover in this the whole gospel; for, in order to send unto us condemnation, in order to give unto us the knowledge of our sin and of our desert, His own Son is not needed. Any angel would suffice for this work; any servant could proclaim this message. When God sends His own Son into the world, when God makes the stupendous sacrifice of allowing His only begotten to take upon Him our flesh and blood, there can be only one meaning in it--salvation. It can only have one purpose--our redemption. It can only have one motive--the overwhelming love of God. God has spoken to us by His Son, and therefore we know that He has spoken peace to us. But notice, secondly, as the Sonship is the beginning of the gospel, so it is also the end and purpose of God’s message. God, speaking to us by His Son, shows unto us that we also are to become the sons of God. In the Incarnate Son the Father has brought many sons unto glory. The only begotten of the Father has, after His death on the cross, become the firstborn among many brethren. The Holy Ghost, coming through the glorified humanity of Jesus, unites us to Him, who is the beloved Son, and in whom the eternal and it, finite love of the Father zests upon all His believing people. In the Son we know and have the Father; in the Son we also are the children of God. Lastly, remember this is the ultimate revelation. There can be nothing higher; there can be nothing further. If Christ is our life, then, when the Son of God shall appear, we also who are the sons of God--nosy in weakness, suffering, temptation--shall be made manifest with Him in glory. (A. Saphir.)
The prophetic revelation contrasted with the filial revelation made by Jesus Christ
I. First let us note and consider well, touching this doctrine which we are taught, by Christ--THE CERTAINTY OF IT, WHICH IS FIRST IN THE AUTHOR, WHO IS GOD HIMSELF, EVEN THE SAME GOD OF OUR FATHERS, which so many times and ways spake ever by His prophets; even He, in assured truth, hath also spoken by His Son. Thus giving the authority of the word of Christ to God the Father, that it might be confessed true, and to take away all vain quarrelling of contentious men, who under pretence of the name of God, would easily have disputed against our Saviour Christ, and said: We know God is true, and He spake to Moses, He spake to the prophets; but this man speaketh of Himself, and we will not hear Him.
II. Now, as our Saviour Christ is our certain teacher of undoubted truth, so HOW FAR THIS TRUTH IS TAUGHT BY HIM APPEARETH ALSO IN THE WORDS, “many times,” “many ways,” “by many prophets,” “of old,” “to our forefathers.” Of all these we must set the contrariety in our Saviour Christ, that God spoke by Him, not many times, revealing His will by measure, now some, then more; but once He has sent Him, filled with all treasure of wisdom and understanding. And before God spake many ways, either by angels, or by the cloud, or between the cherubims, or by Urim, or by visions, or by dreams; but now He hath spoken one way, even by Christ made our brother, with the voice of a man, in the midst of the congregation, plain and evident in all men’s hearing, and all variety shall cease for evermore. Likewise before God spake by many prophets; now He doth not so, but hath sent His Son alone instead of all, that all His people should hear him. Likewise those times they are old and past; but the time of Christ’s teaching passeth not, but is for ever. And that was to the fathers, men of divers calling, but this is to us all of, one condition.
1. Now let us see the difference here spoken of between our Saviour Christ and all other prophets, what we may learn of them was at divers times revealed, but that which Christ teacheth is reveal d but once. And this is twice after expressly noted by the apostle (Heb_9:26; Heb_22:26.) And thus it is which St. Jude saith of the Christian faith, “that once it w is given to the saints”; which once doth mean the time of Christ in earth; for so he saith it was by His Son.
2. The second difference, that the doctrine of Christ is taught after one sort. For though first were miracles, and now none; first apostles, now none: these were but means to confirm the preaching, the Word only was the power of salvation, which is the same it was then. Which because it is but one, therefore it is perfect.
3. The third difference here is, that that was old, and therefore abolished; for it cannot be but that which waxeth older and older must at last vanish. But the testament of Christ, it is still new, yea, through it were from the beginning, yet it is still the same, and the day passeth not in which it was given, but it endureth with the age of man.
4. The fourth difference is in the fathers with whom the first covenant was made, who though they were all called in Jesus Christ, yet was there a difference of their honour, and every one more exalted, as God approached more near unto them. So Abraham and His posterity were a more honourable people than the others before him. So the Israelites that had received the law, and dwelt in the land of promise, had greater blessing than their fathers in Egypt. So John Baptist more than all Israel. But now they that are called of Jesus Christ by His own voice, and in Him crucified before their eyes, have attained a singular honor, and the least of them touching their calling are greater than all patriarchs and prophets. And these all in like precious faith, like spirit, like promises, like covenants, like accepted of God, every man in his own measure of grace.
5. The fifth difference is, that God then spake by His prophets, now by His Son: by prophets, meaning the continual succession of prophets in all ages. For as they were men taken away by death, so it was necessary for others to come in their places: and because no prophet was able to give his grace to other, or of his fulness make other learned in the mysteries of God, but they were all taught of the Lord; therefore they had the credit of their word every one in himself, and none judged by another’s gifts. But so it is not with the Son of God; for both He liveth to appoint us teachers still, and of His fulness He giveth all other their continual increase of grace; for which cause now the warrant of all dependeth upon Him alone; and the greatest apostle that ever was hath no other glory but only to be His servant and messenger; for He is that Redeemer whose word must be in the mouth of His seed, and in the mouth of His seed’s seed after Him for evermore. (E. Deering, B. D.)
Divine revelation under the law, and under the gospel
I. THE MATTER OF THE DOCTRINE. It was given them by piecemeal, now a part, then a part. They had one part of it in Adam’s time, another in Noah’s; one in Abraham’s, another in Moses” time; one in David’s time, another in Jeremiah’s, Isaiah’s, and the rest of the prophets. It was parcelled out to them as the capacity of the people in sundry times did require; but we bare the doctrine of salvation at one lamp propounded to us, in one whole and entire sum. Thus God hath dealt more graciously and bountifully with us. They had one flower now and another anon; we have all the flowers in God’s garden sweetly smelling all at once in our nostrils. They had now a loaf and then a loaf; now a draught and then a draught of the Lord’s wine; the whole magazine of God Almighty is open to us. Then Low thankful ought we to be to God above them! And how careful should we be to enrich ourselves with these heavenly wares, that may freely enter the whole storehouse of the Lord of Hosts!
II. THE MANNER. God delivered His will to them after divers manners: to Abraham by angels in the shape of men; to Moses in a bush and a cloud; to Samuel in a dream; to Ezekiel in visions; by the oracles and answers of the priests, in soft wind, etc. To us He hath delivered His will in one manner, by the sweet, comfortable, powerful voice of His own Son. This one manner far surpasses all the manners whereby God spake to them. Those were dark and obscure, this plain; many of those were terrible to the hearers, this was a rues, mild and amiable manner.
III. THE TIME. He spake to them of old time, in the first and oldest age of the world; He speaks to us in a now time, whereto all things are made green, fresh, and flourishing by our Saviour Christ.
IV. THE PERSONS by whom and in whom it was delivered. They were men; Christ, by whom God speaks to us, is God and man; thy were wise, could foretell things to come, aptly and pithily interpret the Word of God, yet all their wisdom and knowledge was berry wed; Christ was wise of Himself, clad with His own feathers; they mortal, dust and ashes; Christ never saw, corruption but abideth for ever and ever; they were servants m the House of God; Christ is the Son, yea, the Lord and owner of the house. Therefore wonderfully hath Go, honoured ,.s in the time of the gospel above them in the time of the law. If a king should speak to us by one of his privy council, it is much; but if he speak to us by his son and heir apparent to the crown, it is a greater dignity. Many (prophets and kings) have desired to see these things which we see, and have not seen them. God give us grace ,to use our happiness to His glory and the salvation of us all. (W. Jones, D. D.)
The progressiveness of revelation
In these few words are set forth the relation in which the two dispensations stand to one another, the light in which the revelation as a whole is to be regarded. No words can more strongly lay down a principle which was for long regarded with suspicion. That revelation was given by degrees. This truth is necessary in order to prove the necessity or even the allowableness of Christianity; the incompleteness of the first covenant must be admitted ere the reason for the existence of the second could be perceived. God had undoubtedly spoken, but how had He spoken? He had spoken at sundry times and in divers manners.
1. At sundry times, or rather, by divers portions. It was by degrees--fragmentarily--one truth at one time another at another. And the degree in which God was known, in which He had been manifested to successive generations, was clearly not the same in all. There might be faith, there might be obedience in all ages to Him who was invisible; but unquestionably, though the men of one generation might not be better than the men of another--though,, unfortunately, in all sin and unbelief had prevailed, yet who could not see that, as time went on, there were new truths insisted on, new discoveries made as to His holiness and His spirituality; that while it was the same eternal One whom men served or dishonoured, the way in which His will revealed itself varied from age to age; that the knowledge of David or of Jeremiah was different from the knowledge of Noah or of Abraham? This difference--this evolution, we might almost call it--lies upon the surface of the Old Testament. The history which is recorded there is, as has frequently been pointed out, like the biography of an individual life. It narrates so palpably the childhood, the youth, the manhood of a race; the education in Divine things, the development of spiritual truth. There were times when there were no Scriptures and no solemn ceremonies; there were times when men observed the complicated ritual of the law; there were times when men worshipped amid the splendours of the Temple; there were days when in exile they could not
