Companion to the Bible Part 6

For this work he had every qualification, and we know of no other man that had the like qualifications. On this ground alone the Mosaic authorship of the book might be reasonably a.s.sumed, unless decided proofs to the contrary could be adduced. But we find, upon examination, that the book of Genesis is so _connected with the following books_ that without the knowledge of its contents they cannot be rightly understood.

The very first appearance of G.o.d to Moses is introduced by the remark that he "remembered his covenant with Abraham, with Isaac, and with Jacob." In addressing Moses he calls the children of Israel "my people,"

Exod. 3:6-10; and sends Moses to Pharaoh with the message, "Let my people go." All this implies a knowledge of the covenant which G.o.d made with Abraham and his seed after him, by virtue of which the Israelites became his peculiar people. It is not simply as an oppressed people that G.o.d undertakes to deliver them and give them possession of the land of Canaan, but as _his_ people. Again and again does Moses describe the promised land as "the land which the Lord sware unto your fathers Abraham, Isaac, and Jacob, to give unto them and to their seed after them." With the book of Genesis these declarations are plain; but without it they are unintelligible. The Abrahamic covenant, which is recorded in the book of Genesis, is not a subordinate, but an essential part of the history of the Israelites. It underlies the whole plan of redemption, and upon it the Mosaic economy, as a part of that plan, is erected. Why should any one suppose that Moses, who recorded the establishment of this economy with all its details, omitted to record the great transactions with the patriarchs which lie at its foundation?

There are other references to the book of Genesis in the law of Moses.

The inst.i.tution of the Sabbath is expressly based on the order of creation recorded in the first two chapters; and when the people leave Egypt they carry with them the bones of Joseph, in accordance with the oath which he had exacted of them. Gen. 50:25, compared with Exod.

13:19.

To the Mosaic authorship of Genesis it has been objected, that it contains marks of a _later age_. But these marks, so far as they have any real existence, belong not to the substance of the book. They are restricted to a few explanatory notices, which may well have been added by Ezra or some prophetical man before him, in setting forth a revised copy of the law. See No. 3, above. The pa.s.sages which can, with any show of probability, be referred to a later age, are, taken all together, very inconsiderable, and they refer only to incidental matters, while the book, as a whole, bears all the marks of high antiquity.

To the Mosaic authorship of this book it has been objected again, that it contains the writings of _different authors_. This is especially argued from the diversity of usage in respect to the divine name, some pa.s.sages employing the word _Elohim_, _G.o.d_, others the word _Jehovah_, or a combination of the two terms. Whatever force there may be in this argument, the validity of which is denied by many who think that the inspired writer designedly varied his usage between the general term _G.o.d_ and the special covenant name _Jehovah_, it goes only to show that Moses may have made use of previously existing doc.u.ments; a supposition which we need not hesitate to admit, provided we have cogent reasons for so doing. Whatever may have been the origin of these doc.u.ments, they received through Moses the seal of G.o.d's authority, and thus became a part of his inspired word.

Several writers have attempted to distinguish throughout the book of Genesis the parts which they would a.s.sign to different authors; but beyond the first chapters they are not able to agree among themselves. All attempts to carry the distinction of different authors into the later books rest on fanciful grounds.

12. That the Pentateuch, as a whole, proceeded from a single author, is shown by the unity of plan that pervades the whole work. The book of Genesis const.i.tutes, as has been shown, a general introduction to the account which follows of the establishment of the theocracy; and it is indispensable to the true understanding of it. In the first part of the book of Exodus we have a special introduction to the giving of the law; for it records the deliverance of the Israelites from bondage in Egypt, and their journey to Sinai. The Mosaic inst.i.tutions presuppose a sanctuary as their visible material centre. The last part of Exodus, after the promulgation of the ten commandments and the precepts connected with them, is accordingly occupied with the construction of the tabernacle and its furniture, and the dress and consecration of the priests who ministered there. In Leviticus, the central book of the Pentateuch, we have the central inst.i.tution of the Mosaic economy, namely, the system of sacrifices belonging to the priesthood, and also, in general, the body of ordinances intrusted to their administration.

The theocracy having been founded at Sinai, it was necessary that arrangements should be made for the orderly march of the people to the land of Canaan. With these the book of Numbers opens, and then proceeds to narrate the various incidents that befell the people in the wilderness, with a record of their encampments, and also the addition from time to time of new ordinances. The book of Deuteronomy contains the grand farewell address of Moses to the Israelites, into which is woven a summary of the precepts already given which concerned particularly the people at large, with various modifications and additions suited to their new circ.u.mstances and the new duties about to be devolved upon them. We see then that the Pentateuch const.i.tutes a consistent whole. Unity of design, harmony of parts, continual progress from beginning to end--these are its grand characteristics; and they prove that it is not a heterogeneous collection of writings put together without order, but the work of a single master-spirit, writing under G.o.d's immediate direction, according to the uniform testimony of the New Testament.

CHAPTER X.

AUTHENTICITY AND CREDIBILITY OF THE PENTATEUCH.

1. The historic truth of the Pentateuch is everywhere a.s.sumed by the writers of the New Testament in the most absolute and unqualified manner. They do not simply allude to it and make quotations from it, as one might do in the case of Homer's poems, but they build upon the facts which it records arguments of the weightiest character, and pertaining to the essential doctrines and duties of religion. This is alike true of the Mosaic _laws_ and of the _narratives_ that precede them or are interwoven with them. In truth, the writers of the New Testament know no distinction, as it respects divine authority, between one part of the Pentateuch and another. They receive the whole as an authentic and inspired record of G.o.d's dealings with men. A few examples, taken mostly from the book of Genesis, will set this in a clear light.

In reasoning with the Pharisees on the question of divorce, our Lord appeals to the primitive record: "Have ye not read that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? wherefore they are no more twain, but one flesh. What therefore G.o.d hath joined together, let not man put asunder." And when, upon this, the Pharisees ask, "Why did Moses then command to give a writing of divorcement, and to put her away?" Deut.

24:1, he answers in such a way as to recognize both the authority of the Mosaic legislation and the validity of the ante-Mosaic record: "Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so." He then proceeds to enforce the marriage covenant as it was "from the beginning." Matt.

19:3-9, compared with Gen. 2:23, 24. In like manner the apostle Paul establishes the headship of the man over the woman: "He is the image and glory of G.o.d: but the woman is the glory of the man. For the man is not of the woman, but the woman of the man. Neither was the man created for the woman, but the woman for the man." 1 Cor. 11:7-9, compared with Gen.

2:18-22. And again: "I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression." 1 Tim. 2:12-14, compared with Gen. 2:18-22; 3:l-6, 13. So also he argues from the primitive record that, as by one man sin and death came upon the whole human race, so by Christ Jesus life and immortality are procured for all. Rom. 5:12-21; 1 Cor. 15:21, 22, compared with Gen. 2:17; 3:19, 22. The story of Cain and Abel, Gen.

4:3-12, is repeatedly referred to by the Saviour and his apostles as a historic truth: Matt. 23:35; Luke 11:51; Heb. 11:4; 12:24; 1 John 3:12; Jude 11. So also the narrative of the deluge: Gen. chs. 6-8, compared with Matt. 14:37-39; Luke 17:26, 27; Heb. 11:7; 1 Peter 3:20; 2 Peter 2:5; and of the overthrow of Sodom and Gomorrah, Gen. ch. 19, compared with Luke 17:28, 29; 2 Peter 2:6; Jude 7. It is useless to adduce further quotations. No man can read the New Testament without the profound conviction that the authenticity and credibility of the Pentateuch are attested in every conceivable way by the Saviour and his apostles. To reject the authority of the former is to deny that of the latter also.

2. For the authenticity and credibility of the Pentateuch we have an independent argument in the fact that it lay at the foundation of the whole Jewish polity, civil, religious, and social. From the time of Moses and onward, the Israelitish nation unanimously acknowledged its divine authority, even when, through the force of sinful pa.s.sion, they disobeyed its commands. The whole life of the people was moulded and shaped by its inst.i.tutions; so that they became, in a good sense, a peculiar people, with "laws diverse from all people." They alone, of all the nations of the earth, held the doctrine of G.o.d's unity and personality, in opposition to all forms of polytheism and pantheism; and thus they alone were prepared to receive and propagate the peculiar doctrines of Christianity. Chap. 8, No. 2. If now we admit the truth of the Mosaic record, all this becomes perfectly plain and intelligible; but if we deny it, we involve ourselves at once in the grossest absurdities. How could the Jewish people have been induced to accept with undoubting faith such a body of laws as that contained in the Pentateuch--so burdensome in their multiplicity, so opposed to all the beliefs and practices of the surrounding nations, and imposing such severe restraints upon their corrupt pa.s.sions--except upon the clearest evidence of their divine authority? Such evidence they had in the stupendous miracles connected with their deliverance from Egypt and the giving of the law on Sinai. The fact that Moses constantly appeals to these miracles, as well known to the whole body of the people, is irrefragable proof of their reality. None but a madman would thus appeal to miracles which had no existence; and if he did, his appeal would be met only by derision. Mohammed needed not the help of miracles, for his appeal was to the sword and to the corrupt pa.s.sions of the human heart; and he never attempted to rest his pretended divine mission on the evidence of miracles. He knew that to do so would be to overthrow at once his authority as the prophet of G.o.d. But the Mosaic economy needed and received the seal of miracles, to which Moses continually appeals as to undeniable realities. But if the miracles recorded in the Pentateuch are real, then it contains a revelation from G.o.d, and is ent.i.tled to our unwavering faith. Then too we can explain how, in the providence of G.o.d, the Mosaic inst.i.tutions prepared the way for the advent of "Him of whom Moses in the law and the prophets did write." Thus we connect the old dispensation with the new, and see both together as one whole.

Other arguments might be adduced; but upon these two great pillars--the authority, on the one side, of the New Testament, and, on the other, the fact that the Pentateuch contains the entire body of laws by which the Jewish nation was moulded and formed, and that its character and history can be explained only upon the a.s.sumption of its truth--on these two great pillars the authenticity and credibility of the Pentateuch rest, as upon an immovable basis.

3. The _difficulties_ connected with the Pentateuch, so far as its contents are concerned, rest mainly on two grounds, _scientific_ and _historical_, or _moral_. The nature of the scientific difficulties forbids their discussion within the restricted limits of the present work. It may be said, however, generally, that so far as they are real, they relate not so much to the truth of the Mosaic record, as to the manner in which certain parts of it should be understood.

How long, for example, that state of things continued which is described in Gen. 1:2, or what particular results were produced by the operation of the divine Spirit there recorded, we do not know. What extent of meaning should be a.s.signed to the six days of creation--whether they should be understood literally or in a symbolical way, like the prophetical days of Daniel and Revelation--Dan. 7:25; 9:24-27; Rev. 9:15; 11:3, etc.--is a question on which devout believers have differed ever since the days of Augustine. See Prof. Tayler Lewis' Six Days of Creation, ch. 14. But all who receive the Bible as containing a revelation from G.o.d agree in holding the truth of the narrative. So also in regard to the Deluge and other events involving scientific questions which are recorded in the book of Genesis. Some of these questions may perhaps be satisfactorily solved by further inquiry. Others will probably remain shrouded in mystery till the consummation of all things. To the cla.s.s of historical difficulties belong several chronological questions, as, for example, that of the duration of the Israelitish residence in Egypt. It is sufficient to say that however these shall be settled--if settled at all--they cannot with any reasonable man affect the divine authority of the Pentateuch which is certified to us by so many sure proofs.

4. The difficulties which are urged against the Pentateuch on moral grounds rest partly on misapprehension, and are partly of such a character that, when rightly considered, they turn against the objectors themselves. This will be ill.u.s.trated by a few examples.

A common objection to the Mosaic economy is drawn from its _exclusiveness_. It contains, it is alleged, a religion not for all mankind, but for a single nation. The answer is at hand. That this economy may be rightly understood, it must be considered not separately and independently, but as one part of a great plan. It was, as we have seen, subordinate to the covenant made with Abraham, which had respect to "all the families of the earth." Chap. 8, No. 4. It came in temporarily to prepare the way for the advent of Christ, through whom the Abrahamic covenant was to be carried into effect. It was a _partial_, preparatory to a _universal_ dispensation, and looked, therefore, ultimately to the salvation of the entire race. So far then as the benevolent design of G.o.d is concerned, the objection drawn from the exclusiveness of the Mosaic economy falls to the ground. It remains for the objector to show how a universal dispensation, like Christianity, could have been wisely introduced, without a previous work of preparation, or how any better plan of preparation could have been adopted than that contained in the Mosaic economy.

If the laws of Moses interposed, as they certainly did, many obstacles to the intercourse of the Israelites with other nations, the design was not to encourage in them a spirit of national pride and contempt of other nations, but to preserve them from the contagious influence of the heathen practices by which they were surrounded. On this ground the Mosaic laws everywhere rest the restrictions which they impose upon the Israelites: "Thy daughter thou shalt not give unto his son, nor his daughter shalt thou take to thy son. For they will turn away thy son from following me, that they may serve other G.o.ds." Deut. 7:3, 4. How necessary were these restrictions was made manifest by the whole subsequent history of the people. So far was the Mosaic law from countenancing hatred towards the _persons_ of foreigners, that it expressly enjoined kindness: "If a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself: for ye were strangers in the land of Egypt." Lev. 19:34.

5. Another ground of objection to the Mosaic law has been the number and minuteness of its ordinances. That this feature of the theocracy was, absolutely considered, an imperfection, is boldly a.s.serted in the New Testament. The apostle Peter calls it "a yoke which neither we nor our fathers were able to bear." Acts 15:10. Nevertheless the wisdom of G.o.d judged it necessary in the infancy of the nation, that it might thus be trained, and through it the world, for the future inheritance of the gospel. It is in this very aspect that the apostle Paul says: "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster." Gal. 3:24, 25. The divine plan was to prescribe minutely all the inst.i.tutions of the Mosaic economy, leaving nothing to human discretion, apparently to prevent the intermixture with them of heathenish rites and usages; perhaps also that in this body of outward forms the faith of the Israelites might have a needful resting-place, until the way should be prepared for the introduction of a simpler and more spiritual system.

We must be careful, however, that we do not fall into the error of supposing that the Mosaic law prescribed a religion of mere outward forms. On the contrary, it was pervaded throughout by an evangelical principle. It knew nothing of heartless forms in which the religion of the heart is wanting. The observance of all its numerous ordinances it enjoined on the spiritual ground of love, grat.i.tude, and humility. If any one would understand in what a variety of forms these inward graces of the soul, which const.i.tute the essence of religion, are inculcated in the Pentateuch, he has but to read the book of Deuteronomy; there he will see how the law of Moses aimed to make men religious not in the letter, but in the spirit; how, in a word, it rested the observance of the letter on the good foundation of inward devotion to G.o.d. The summary which our Saviour gave of the Mosaic law, and in it of all religion, he expressed in the very words of the law: "Thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength," Deut. 6:4, 5; "this is the first and great commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself." Lev. 19:18. Nor is this love towards our neighbor restricted to a narrow circle; for it is said of the stranger also sojourning in Israel, "Thou shalt love him as thyself." Lev. 19:34.

6. Of one usage which the Mosaic law tolerated, our Saviour himself gives the true explanation when he says: "Moses, because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so." Matt. 19:8. This general principle applies also to polygamy and the modified form of servitude which prevailed among the Hebrew people. That the Mosaic economy suffered, for the time being, certain usages not good in themselves, is no valid objection to it, but rather a proof of the divine wisdom of its author. Though it was his purpose to root out of human society every organic evil, he would not attempt it by premature legislation, any more than he would send his Son into the world until the way was prepared for his advent.

7. The extirpation of the Canaanitish nations by the sword of the Israelites was contemplated by the Mosaic economy. The names of these nations were carefully specified, and they were peremptorily forbidden to molest other nations; as, for example, the Edomites, Moabites, and Ammonites. Deut. 2:4, 5, 8, 9, 18, 19. The whole transaction is to be regarded as a sovereign act of Jehovah, which had in view the manifestation of his infinite perfections for the advancement of the cause of truth and righteousness in this fallen world. Though we may not presume to fathom all the divine counsels, we can yet see how G.o.d, by the manner in which he gave Israel possession of the promised land, displayed his awful holiness, his almighty power, and his absolute supremacy over the nations of the earth, not only to the covenant people, but also to the surrounding heathen world. Had the Canaanites perished by famine, pestilence, earthquake, or fire from heaven, it might have remained doubtful to the heathen by whose anger their destruction had been effected, that of the Canaanitish G.o.ds, or of the G.o.d of Israel. But now that G.o.d went forth with his people, dividing the Jordan before them, overthrowing the walls of Jericho, arresting the sun and the moon in their course, and raining down upon their enemies great hailstones from heaven, it was manifest to all that the G.o.d of Israel was the supreme Lord of heaven and earth, and that the G.o.ds of the gentile nations were vanity. This was one of the great lessons which the Theocracy was destined to teach the human family. At the same time the Israelites, who executed G.o.d's vengeance on the Canaanites, were carefully instructed that it was for their sins that the land spewed out its inhabitants, and that if they imitated them in their abominations, they should in like manner perish.

8. The Mosaic economy was but the scaffolding of the gospel. G.o.d took it down ages ago by the hand of the Romans. It perished amid fire and sword and blood, but not till it had accomplished the great work for which it was established. It bequeathed to Christianity, and through Christianity to "all the families of the earth," a glorious body of truth, which makes an inseparable part of the plan of redemption, and has thus blessed the world ever since, and shall continue to bless it to the end of time.

CHAPTER XI.

REMAINING BOOKS OF THE OLD TESTAMENT.

1. The divine authority of the Pentateuch having been established, it is not necessary to dwell at length on the historical books which follow.

The events which they record are a natural and necessary sequel to the establishment of the theocracy, as given in the five books of Moses. The Pentateuch is occupied mainly with the founding of the theocracy; the following historical books describe the settlement of the Israelitish nation under this theocracy in the promised land, and its practical operation there for the s.p.a.ce of a thousand years. There is no history in the world so full of G.o.d's presence and providence. It sets forth with divine clearness and power, on the one side, G.o.d's faithfulness in the fulfilment of the promises and threatenings contained in the Mosaic law; and on the other, the perverseness and rebellion of the people, and their perpetual relapses into idolatry, with the mighty conflict thus inaugurated between the pure monotheism of the theocracy, and the polytheism and image-worship of the surrounding heathen nations--a conflict which lasted through many ages, which enlisted on both sides the great and mighty men of the world, and which resulted in the complete triumph of the Mosaic law, at least so far as its outward form was concerned, thus preparing the way for the advent of that great Prophet in whom the theocracy had its end and its fulfilment.

2. How fully the divine authority of these books is recognized by Christ and his apostles, every reader of the New Testament understands. It is not necessary to establish this point by the quotation of particular pa.s.sages. Though the writers of the _historical_ books which follow the Pentateuch are for the most part unknown, the books themselves are put in the New Testament on the same basis as the Pentateuch. To those who deny Christ, the Mosaic economy, with the history that follows, is a mystery; for when they read it "the veil is upon their heart." But to those who receive Christ as the Son of G.o.d, and the New Testament as containing a true record of his heavenly mission, Moses and the historical books that follow are luminous with divine wisdom and glory, for they contain the record of the way in which G.o.d prepared the world for the manifestation of his Son Jesus Christ.

3. The Old Testament contains a body of writings which are not historical; neither are they prophetical, in the restricted sense of the term, although some of them contain prophecy. The enumeration of these books, prominent among which are Job, Psalms, and Proverbs, with an account of their contents and the place which each of them holds in the plan of revelation, belongs to the Introduction to the Old Testament. It is sufficient to say here, that they are precious offshoots of the Mosaic economy, that they contain rich and varied treasures of divine truth for the instruction and encouragement of G.o.d's people in all ages, and that they are, as a whole, recognized in the New Testament as part of G.o.d's revelation to men. The book of Psalms, in particular, is perpetually quoted by the writers of the New Testament as containing prophecies which had their fulfilment in Jesus of Nazareth.

4. The prophetical books--according to our cla.s.sification, the Jews having a different arrangement--are Isaiah, Jeremiah, Ezekiel, Daniel, and the twelve minor prophets. The vast body of prophecies contained in these books--the prophetical portions of the other books being also included--may be contemplated in different points of view.

Many of these prophecies, considered independently of the New Testament, afford conclusive proof that the Old Testament is the word of G.o.d, for they bear on their front the signet of their divine origin. They contain predictions of the distant future which lie altogether beyond the range of human sagacity and foresight. Such is the wonderful prophecy of Moses respecting the history of the Israelitish people through all coming ages, Lev. ch. 26; Deut. ch. 28, a prophecy which defies the a.s.saults of skepticism, and which, taken in connection with our Lord's solemn declaration, "They shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled," Luke 21:24, marks both the Old Testament and the New as given by the same omniscient G.o.d, who declares the end from the beginning. Such also are the predictions of the utter and perpetual desolation of Babylon, uttered ages beforehand, and which presuppose a divine foresight of the course of human affairs to the end of time: "Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when G.o.d overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation." "I will also make it a possession for the bittern and pools of water: and I will sweep it with the besom of destruction, saith the Lord of hosts." Isa. 13:19, 20; 14:23. See also the prophecy of the overthrow of Nineveh, Nahum, chs. 2, 3, and of Tyre: "I will also sc.r.a.pe her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea." "I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more." Ezek.

26:4, 5, 14. On all the above prophecies, and many more that might be quoted, the descriptions of modern travellers furnish a perfect comment.

5. But it is preeminently in Christ that the prophecies of the Old Testament have their fulfilment. As the rays of the sun in a burning-gla.s.s all converge to one bright focus, so all the different lines of prophecy in the Old Testament centre in the person of Jesus of Nazareth. Separated from him they have neither unity nor harmony; but are, like the primitive chaos, "without form and void." But in him predictions, apparently contradictory to each other, meet with divine unity and harmony.

He is a great _Prophet_, like Moses; the Mediator, therefore, of the new economy, as Moses was of the old, and revealing to the people the whole will of G.o.d. As a Prophet, the Spirit of the Lord rests upon him, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord." Isa. 11:2. As a Prophet, he receives from G.o.d the tongue of the learned, that he should know how to speak a word in season to him that is weary. Isa. 50:4. As a Prophet, "the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider." Isaiah 52:15.

He is also a mighty _King_, to whom G.o.d has given the heathen for his inheritance, and the uttermost parts of the earth for his possession. He breaks the nations with a rod of iron; he dashes them in pieces as a potter's vessel, Psa. 2:8, 9; and yet "he shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth." Isa. 42:2, 3. "All kings shall fall down before him: all nations shall serve him," Psa. 72:11; and yet "he is despised and rejected of men; a man of sorrows, and acquainted with grief:" "he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth." Isa. 53:3, 7. Many other like contrasts could be added.

With the kingly he unites the _priestly_ office. Sitting as a king "upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever," Isa.

9:7, he is yet "a priest for ever after the order of Melchizedek." Nor is his priestly office any thing of subordinate importance, for he is inducted into it by the solemn oath of Jehovah: "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." Psa. 110:4. As a priest he offers up himself "an offering for sin:" "he was wounded for our transgressions, he was bruised for our iniquities; the chastis.e.m.e.nt of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." Isa., ch. 53. When we find a key that opens all the intricate wards of a lock, we know that the key and the lock have one and the same author, and are parts of one whole. The history of Jesus of Nazareth is the key which unlocks all the wards of Old Testament prophecy. With this key Moses and the prophets open to the plainest reader; without it, they remain closed and hidden from human apprehension. We know, therefore, that he who sent his Son Jesus Christ to be the Saviour of the world, sent also his prophets to testify beforehand of his coming, and of the offices which he bears for our redemption.

6. To sum up all in a word, we take the deepest, and therefore the most scriptural view of the Jewish inst.i.tutions and history, when we consider the whole as a perpetual adumbration of Christ--not Christ in his simple personality, but Christ in his body the church. It is not meant by this that the Mosaic economy was nothing but type. Apart from all reference to the salvation of the gospel, it was to the Israelitish people before the Saviour's advent a present reality meeting a present want. The deliverance of the people from the bondage of Egypt, their pa.s.sage through the Red sea, the cloud which guided them, the manna which fed them, the water out of the rock which they drank--all these things were to them a true manifestation of G.o.d's presence and favor, aside from their typical import, the apprehension of which indeed was reserved for future ages. So also the Mosaic inst.i.tutions were to them a true body of laws for the regulation of their commonwealth, and in their judges, kings, and prophets they had true rulers and teachers.

But while all this is important to be remembered, it is also true that the Mosaic economy was thickly sown by G.o.d's own hand with the seeds of higher principles--those very principles which Christ and his apostles _unfolded out of the law and the prophets_. Thus it const.i.tuted a divine training by which the people were prepared for that spiritual kingdom of heaven which "in the fulness of time" the Saviour established. "All the prophets and the law prophesied until John"--not the prophets and the law in certain separate pa.s.sages alone, but the prophets and the law as a whole. They prophesied of Christ, and in Christ their prophecy has its fulfilment.

7. The consideration of the _extent of the canon_ of the Old Testament does not properly belong here. It is sufficient to say that we have no valid reason for doubting the truth of the Jewish tradition, which a.s.signs to Ezra and "the great synagogue" the work of setting forth the Hebrew canon as we now have it. That this tradition is embellished with fictions must be conceded; but we ought not, on such a ground, to deny its substantial truth, confirmed as it is by all the scriptural notices of Ezra's qualifications and labors. It is certain that the canon of the Jews in Palestine was the same in our Lord's day that it is now. The Greek version of the Septuagint contains indeed certain apocryphal books not extant in the Hebrew. These seem to have been in use, more or less, among the Alexandrine Jews; but there is no evidence that any canonical authority was ascribed to them, and it is certain that the Jews of Palestine adhered strictly to the Hebrew canon, which is identical with our own.

8. The _principle_ upon which the canon of the Old Testament was formed is not doubtful. No books were admitted into it but those written by prophets or prophetical men. As under the New Testament the reception or rejection of a book as canonical was determined by the writer's relation to Christ, so was it under the Old by his relation to the theocracy. The highest relation was held by Moses, its mediator. He accordingly had the prophetical spirit in the fullest measure: "If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold." Numb. 12:6-8. The next place was held by prophets expressly called and commissioned by G.o.d, some of whom also, as Samuel, administered the affairs of the theocracy. Finally, there were the pious rulers whom G.o.d placed at the head of the covenant people, and endowed with the spirit of prophecy, such as David, Solomon, and Ezra. To no cla.s.s of men besides those just mentioned do the Jewish rabbins ascribe the authorship of any book of the Old Testament, and in this respect their judgment is undoubtedly right.

9. The _inspiration_ of the books of the Old Testament is everywhere a.s.sumed by our Lord and his apostles; for they argue from them as possessing divine authority. "What is written in the law?" "What saith the scripture?" "All things must be fulfilled which were written in the law of Moses, and in the prophets, and in the psalms concerning me;"

"This scripture must needs have been fulfilled, which the Holy Ghost spake before concerning Judas;" "The scripture cannot be broken"--all these and other similar forms of expression contain the full testimony of our Lord and his apostles to the truth elsewhere expressly affirmed of the Old Testament, that "all scripture is given by inspiration of G.o.d," 2 Tim. 3:16, and that "the prophecy came not in the old time by the will of man: but holy men of G.o.d spake as they were moved by the Holy Ghost." 2 Peter 1:21. When the Saviour asks the Pharisees in reference to Psalm 110, "How then doth David in spirit call him Lord?"

he manifestly does not mean that this particular psalm alone was written "in spirit," that is, under the inspiration of the Holy Spirit; but he ascribes to it the character which belongs to the entire book, in common with the rest of Scripture, in accordance with the express testimony of David: "The Spirit of the Lord spake by me, and his word was in my tongue." 2 Sam. 23:2.