In His Image Part 2

Those who reject the Bible ignore the spirit that pervades it, the atmosphere that envelopes it, the harmony of its testimonies and the unity of its structure, despite the fact that it is the product of many writers during many centuries. Its parts were not arranged by man, but prearranged by the Almighty.

Those who reject the Bible also ignore the prophecies and their fulfillment--"History written in advance"--proof that appeals irresistibly to the open mind.

Those who reject the Bible even disparage the testimony which the Saviour bore to the inspiration of the Old Testament, and yet what could be more explicit than His words? "And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself" (Luke 24:27).

As Canon Liddon says:

"For Christians, it will be enough to know that our Lord, Jesus Christ, set the seal of His infallible sanction on the whole of the Old Testament. He found the Hebrew canon as we have it in our hands to-day, and He treated it as an authority which was above discussion. Nay, more; He went out of His way--if we may reverently speak thus,--to sanction not a few portions of it which modern scepticism rejects."

Besides open enemies, the Bible has enemies who are less frank--enemies who, while claiming to be friends of Christianity, spend their time undermining faith in G.o.d, faith in the Bible, and faith in Christ. These professed friends call themselves higher critics--a t.i.tle which--though explained by them as purely technical--smacks of an insufferable egotism. They a.s.sume an air of superior intelligence and look down with mingled pity and contempt upon what they regard as poor, credulous humanity. The higher critic is more dangerous than the open enemy. The atheist approaches you boldly and tries to blow out your light, but, as you know who he is, what he is trying to do and why, you can protect yourself. The higher critic, however, comes to you in the guise of a friend and politely inquires: "Isn't the light too near your eyes? I fear it will injure your sight." Then he moves the light away, a little at a time, until it is only a speck and then--invisible.

Some who have used the t.i.tle "higher critic" have approached their subject in a reverent spirit and laboured earnestly in the vain hope of satisfying intellectual doubts, when the real trouble has been with the hearts of objectors rather than with their heads. Religion is a matter of the heart, and the impulses of the heart often seem foolish to the mind. Faith is different from, and superior to, reason. Faith is a spiritual extension of the vision--a moral sense that reaches out toward the throne of G.o.d and takes hold of verities that the mind cannot grasp.

It is like "the blind leading the blind" for a higher critic, however honest, to rely on purely intellectual methods to convey truths that are "spiritually discerned."

As a rule, however, the so-called higher critic is a man without spiritual vision, without zeal for souls and without any deep interest in the coming of G.o.d's Kingdom. He toils not in the Master's vineyard and yet "Solomon in all his glory" never laid claim to such wisdom as he boasts. He does not accept the Bible nor defend it; he mutilates it. He puts the Bible on the operating table and cuts out the parts that he thinks are "diseased." When he has finished his work the Bible is no longer the Book of books: it is simply "a sc.r.a.p of paper."

The higher critic (I speak now of the rule and not of the exceptions) begins his investigations with his opinion already formed. After he has discarded the Bible because he cannot harmonize it with the doctrine of evolution, he labours to find evidence to support his preconceived notions. In matters of religion the higher critic is usually a "dyspeptic." The Bible does not agree with him; he has not the spiritual fluids in sufficient quant.i.ty to enable him to digest the miracle and the supernatural. He is a doubter and spreads doubts.

Dr. Franklin Johnson, in Volume 2, of "Fundamentals" says (pages 55, 56, 57): "A third fallacy of the higher critics is the doctrine concerning the Scriptures which they teach. If a consistent hypothesis of evolution is made the basis of our religious thinking, the Bible will be regarded as only a product of human nature working in the field of religious literature. It will be merely a natural book."...

Again: "Yet another fallacy of the higher critics is found in their teachings concerning the Biblical miracles. If the hypothesis of evolution is applied to the Scriptures consistently, it will lead us to deny all the miracles which they record."...

And: "Among the higher critics who accept some of the miracles there is a notable desire to discredit the virgin birth of our Lord, and their treatment of this event presents a good example of the fallacies of reasoning by means of which they would abolish many of the other miracles."

Professor Reeve, in a strong article in Volume 3 of "Fundamentals"

(pages 98, 99) tells us of his own excursion into the fields of higher criticism, of his disappointment and of his glad return to the interpretations of the Bible that are generally accepted. Speaking of his first impressions, he says:

"The critics seemed to have the logical things on their side. The results at which they had arrived seemed inevitable. But upon closer thinking, I saw that the whole movement, with its conclusion, was the result of the adoption of the hypothesis of evolution."...

"It became more and more obvious to me that the great movement was entirely intellectual, an attempt in reality to intellectualize all religious phenomena. I saw also that it was a partial and one-sided intellectualism, with a strong bias against the fundamental tenets of Biblical Christianity. Such a movement does not produce that intellectual humility which belongs to the Christian mind. On the contrary, it is responsible for a vast amount of intellectual pride, an aristocracy of intellect with all the sn.o.bbery which usually accompanies that term. Do they not exactly correspond to Paul's word, 'vainly puffed up in his fleshly mind and not holding fast the head, etc.' They have a splendid scorn for all opinions which do not agree with theirs. Under the spell of this sublime contempt they think they can ignore anything that does not square with their evolutionary hypothesis. The center of gravity of their thinking is in the theoretical, not in the religious; in reason, not in faith.

Supremely satisfied with its self-const.i.tuted authority, the mind thinks itself competent to criticize the Bible, the thinking of all the centuries, and even Jesus Christ Himself. The followers of this cult have their full share of the frailties of human nature. Rarely, if ever, can a thoroughgoing critic be an evangelist or even evangelistic; he is educational. How is it possible for a preacher to be a power of G.o.d, whose source of authority is his own reason and convictions? The Bible can scarcely contain more than good advice for such a man."

In Volume 2 of "Fundamentals" (page 84), Sir Robert Anderson has this to say:

"The effect of this 'Higher Criticism' is extremely grave. For it has dethroned the Bible in the home, and the good old practice of 'family worship' is rapidly dying out. And great national interests also are involved. For who can doubt that the prosperity and power of the nations of the world are due to the influence of the Bible upon the character and conduct? Races of men who for generations have been taught to think for themselves in matters of the highest moment will naturally excel in every sphere of effort or of enterprise. And more than this, no one who is trained in the fear of G.o.d will fail in his duty to his neighbour, but will prove himself a good citizen. But the dethronement of the Bible leads practically to the dethronement of G.o.d; and in Germany and America, and now in England, the effects of this are declaring themselves in ways, and to an extent, well fitted to cause anxiety for the future."

The experience of Rev. Paul Kanamori, known as the "j.a.panese Billy Sunday" furnishes an excellent ill.u.s.tration of the chilling effect of higher criticism. He was converted when a student and, after a period of preaching, became a professor in a theological seminary in j.a.pan. Dr.

Robert E. Speer, in a preface to a published sermon of Mr. Kanamori, thus describes the great evangelist's temporary retirement from the ministry and its cause:

"He began to read upon the most recent German theology, with the result that he was completely swept off his feet by the rationalistic New Theology, Higher Criticism, etc. Not long after that he published his new views under the t.i.tle, 'The present and future of Christianity in j.a.pan,' and retired from the ministry....

He remained in this state of spiritual darkness for twenty years, until the death of his wife brought him and his children into great trouble, but after pa.s.sing through these deep waters he came out again with a clear and firm belief in the old-fashioned gospel"

("The Three-Hour Sermon," page 8).

Since Mr. Kanamori's return to the ministry he has been the means of leading nearly fifty thousand j.a.panese to Christ--probably more than the total number of souls brought into the Church by all the higher critics combined.

Rev. T. De Witt Talmage, one of the great preachers of the last generation, thus speaks of the higher critics:

"When I see ministers of religion finding fault with the Scriptures, it makes me think of a fortress terrifically bombarded, and the men on the ramparts, instead of swabbing out and loading the guns and helping to fetch up the ammunition from the magazine, are trying with crowbars to pry out from the wall certain blocks of stone, because they did not come from the right quarry. Oh, men on the ramparts, better fight back and fight down the common enemy, instead of trying to make breaches in the wall."

It is a deserved rebuke. The higher critics throw ink at a Book that has withstood the a.s.saults of materialists for centuries, and are vain enough to think that they can blot out its vital truths. Although their labours against the Bible have consumed years, they expect the public to accept their conclusions at sight. If they require so much time to formulate their indictment against Holy Writ, surely the friends of the Bible should be allowed as much time for the inspection of the indictment.

The destructive higher critic is, as a rule, opposed to revivals; in fact, it is one of the tests by which he can be distinguished from other preachers. He calls the revival a "religious spasm." He understands how one can have a spasm of anger and become a murderer, or a spasm of pa.s.sion and ruin a life, or a spasm of dishonesty and rob a bank, but he cannot understand how one can be convicted of sin, and, in a spasm of repentance, be born again. That would be a miracle, and miracles are inconsistent with evolution. It shocks the higher critic to have the prodigal son come back so suddenly after going away so deliberately.

Most of the higher critics discard, because contrary to the doctrine of evolution, the virgin birth of Jesus and His resurrection, although the former is no more mysterious than our own birth--only different, and the latter no more mysterious than the origin of life. The existence of G.o.d makes both possible; and the proof is sufficient to establish both.

If the higher critic will but come into the presence of Christ and learn of Him he will express himself in the language of the father (whose son had a dumb spirit), who, as recorded in Mark (9:24), "cried out and said with tears, Lord, I believe; help thou mine unbelief."

If he would only mingle with humanity he might catch the spirit of the Master; if his sympathies were broad enough to take in all of G.o.d's people, he would be so impressed with the religious needs of sinful man that he would hasten to break to him the "Bread of Life" instead of offering him a stone. The Bible, _as it is_, has led millions to repentance and, through forgiveness, into life; the Bible, as the higher critics would make it, is impotent to save.

Enemies of the Bible have been "blasting at the Rock of Ages" for nearly two thousand years but in spite of attacks of open and secret foes, G.o.d still lives, and His Book is still precious to His children.

The Bible would be the greatest book ever written if it rested on its literary merits alone, stripped of the reverence that inspiration commands; but it becomes infinitely more valuable when it is accepted as the Word of G.o.d. As a man-made book it would compel the intellectual admiration of the world; as the audible voice of the Heavenly Father it makes an irresistible appeal to the heart and writes its truths upon our lives. Its heroes teach us great lessons--they were giants when they walked by faith, but weak as we ourselves when they relied upon their own strength.

The Bible starts with a simple story of creation--just a few words, but it says all that can be said. The scientists have framed hypotheses, the philosophers have formulated theories and the speculators have guessed--some of them have darkened "counsel by words without knowledge"--but when the smoke of controversy rises we find that the first sentence of Genesis, still unshaken, comprehends the entire subject: "In the beginning G.o.d created the heavens and the earth." No one has been able to overthrow it, or burrow under it or go around it.

And so when we set out in search of a foundation for statute law; we dig down through the loose dirt, the mould of centuries, until we strike solid rock and we find the Tables of Stone on which were written the ten commandments. All important legislation is but an elaboration of these few, brief sentences, and the elaborations are often obscuring instead of clarifying.

If we desire rules to govern our spiritual development we turn back to the Sermon on the Mount. In our educational system it takes many books on many subjects to prepare a mind for its work, but three chapters of the Bible (Matthew 5, 6 and 7) applied to life, would have more influence than all the learning of the schools in determining the happiness of the individual and his service to society.

If we want to understand the evils of arbitrary power, we have only to read Samuel's warning to the children of Israel when they clamoured for a king (1 Sam. 8: 11, 17).

If we would form an estimate of the influence that faith can exert on a human life, and, through it, upon a world, we follow the career of Abraham, "the friend of G.o.d," and see how his trust in Jehovah was rewarded. He founded a race, than which there has never been a greater, and established the religion through which to-day hundreds of millions worship G.o.d.

David showed us how a shepherd lad could become the "warrior king" and the "sweet singer of Israel," with virtues so big that, in spite of his enormous sins, he is described as "a man after G.o.d's own heart."

And what varied instruction we draw from the life of Moses! Hidden in the bulrushes on the banks of the Nile by a mother who, by instinct or by divine suggestion, previsioned a high calling for her son; found, under Providential direction, by a daughter of Pharaoh; reared in the environment of a palace and with the advantages of the most enlightened court of his day; compelled to flee into the wilderness because of an outburst of race pa.s.sion; called to a great work by a Voice that spoke to him from a bush that "burned but was not consumed"; modestly distrusting his ability yet dauntless as the spokesman of G.o.d--dispenser of plagues--wonder-working man! Born of an obscure family and buried in the Land of Moab in a sepulcher which "no man knoweth," and yet between these two humble events he rose to a higher pinnacle than any uninspired man has ever reached--leader without comparison--lawgiver without a peer.

He teaches many lessons that, like all truths, can be applied in every generation in every land. Race sympathy made it possible for him to lead his people out of bondage--no one not of their own blood could have done it. This lesson needs to be heeded to-day. Our part in the evangelization of the world will be done through native teachers, educated here or in our missions, rather than directly. The reformer, too, finds in the hardening of Pharaoh's heart the final a.s.surance of success; when the "fullness of time" has come and any form of bondage is ripe for overthrow, the taskmaster's demand for "bricks without straw"

gives the final impulse and opens the way.

Joseph has made the world his schoolroom. He enables us to understand the words of Solomon; "where there is no vision the people perish." He shows how, in the hour of trial, faith can triumph over reason--how G.o.d can lead a righteous man through a dungeon to a seat by the side of the throne--how the dreamer can turn scoffing into reverence when he has the corn.

Samuel is a standing rebuke to those who think "wild oats" a necessary crop in the lives of young men. He heard the call of G.o.d when he was a child; was reared for the Father's work and lived a life so blameless that the people proclaimed him just when his official career came to an end.

In the Proverbs of Solomon we find a rare collection of truths, beautifully expressed; in Job we find an inexhaustible patience set to music and an integrity that even Satan himself could not corrupt.

The Prophets alone would immortalize the Bible--rugged characters who dared to rebuke wickedness in high places, to reproach a nation for its sins and to warn of the coming of the wrath of G.o.d. See Elijah on Mount Carmel, mocking the worshippers of Baal; hear him thunder the Almighty's sentence against a king who, coveting Naboth's vineyard, broke three commandments to get a little piece of land. And yet Elijah fled from wicked Jezebel and would have despaired but for the Voice that a.s.sured him of the thousands who were still true to Israel's G.o.d--the obscure hosts who remained loyal even when the conspicuous became faint-hearted.

Elisha was a visible link in the chain of power. He was not ashamed to wear the mantle of his great predecessor; he was willing to take up an unfinished work. He bears unimpeachable testimony to the continuity of the divine current when human conductors can be found to transmit it. It was Elisha who drew aside the veil that concealed from his affrighted servant the horses and chariots that, upon the mountain, await the hours when they are needed to supplement the strength of those who fight upon the Lord's side; it was Elisha, too, who proved to the warriors of his day that magnanimity is more potent than violence. He conquered by self-restraint--and "the bands of Syria came no more into the lands of Israel."

Daniel is another man in whom faith begat courage and for whom courage carved a large niche in the temple of imperishable fame. The Daniel who interpreted to the trembling Belshazzar the fateful handwriting on the wall; who, unawed by enemies, prayed with his windows open toward Jerusalem, and who, in the lions' den, waited in patience until Darius hastened from a sleepless couch to call him forth and join him in praising Israel's G.o.d--this Daniel was the same intrepid servant of the Most High, who in his youth refused to drink wine from the king's table, and, demanding a test, proved that water was better--a verdict that twenty-five centuries have not disturbed.

Pa.s.sing over many characters who would seem mountainlike but for the majestic peaks that overshadow them, let us turn to the immortal seer who, listening heavenward, caught the words of the song that startled the shepherds at Bethelehem and, peering through the darkness of seven centuries, saw the light that shone from Calvary. It was Isaiah who foretold more clearly and more fully than any one else the coming of the Messiah, suggested the t.i.tles which He would earn, described the sufferings which He would endure and enumerated the blessings He would bring to mankind. In chapter nine verse six we read, "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty G.o.d, The Everlasting Father, The Prince of Peace."

In chapter fifty-three, we learn of His vicarious atonement:

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of G.o.d, and afflicted. But 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. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.