Companion to the Bible - E. P. Barrows

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shown to rest on a foundation that cannot be shaken, the remainder of the work is comparatively easy. From the supernatural appearance and works of the Son of God, as recorded in the four gospels, the supernatural endowment and works of his apostles, as recorded in the Acts of the Apostles, and their authoritative teachings, as contained in their epistles, follow as a natural and even necessary sequel. Since, moreover, the universal rule of God's government and works is, "first the blade, then the ear, after that the full corn in the ear," (Mark 4:28,) it is most reasonable to suppose that such a full and perfect revelation as that which God has made to us by his Son, which is certainly "the full corn in the ear," must have been preceded by exactly such preparatory revelations as we find recorded in the Old Testament. Now Jesus of Nazareth appeared among the Jews, the very people that had the scriptures of the Old Testament, and had been prepared for his advent by the events recorded in them as no other nation was prepared. He came, too, as he and his apostles ever taught, to carry out the plan of redemption begun in them. From the position, then, of Christ's advent, as the grand central fact of redemption, we look backward and forward with great advantage upon the whole line of revelation.

      IV. We cannot too earnestly inculcate upon the youthful inquirer the necessity of thus looking at revelation as a whole. Strong as are the evidences for the truth of the gospel narratives considered separately, they gain new strength, on the one side, from the mighty revelations that preceded them and prepared the way for the advent of the Son of God; and on the other, from the mighty events that followed his advent in the apostolic age, and have been following ever since in the history of the Christian church. The divine origin of the Mosaic institutions can be shown on solid grounds, independently of the New Testament; but on how much broader and deeper a foundation are they seen to rest, when we find (as will be shown hereafter, chap. 8) that they were preparatory to the incarnation of Jesus Christ. As in a burning mass, the heat and flame of each separate piece of fuel are increased by the surrounding fire, so in the plan of redemption, each separate revelation receives new light and glory from the revelations which precede and follow it. It is only when we view the revelations of the Bible as thus progressing "from glory to glory," that we can estimate aright the proofs of their divine origin. If it were even possible to impose upon men as miraculous a particular event, as, for example, the giving of the Mosaic law on Sinai, or the stones of the day of Pentecost, the idea that there could have been imposed on the world a series of such events, extending through many ages, and yet so connected together as to constitute a harmonious and consistent whole, is a simple absurdity. There is no explanation of the unity that pervades the supernatural facts of revelation, but that of their divine origin.

      V. In strong contrast with this rational way of viewing the facts of revelation as a grand whole, is the fragmentary method of objectors. A doubt here, a cavil there, an insinuation yonder; a difficulty with this statement, an objection to that, a discrepancy here—this is their favorite way of assailing the gospel. If one chooses to treat the Bible in this narrow and uncandid way, he will soon plunge himself into the mire of unbelief. Difficulties and objections should be candidly considered, and allowed their due weight; but they must not be suffered to override irrefragable proof, else we shall soon land in universal skepticism: for difficulties, and some of them too insoluble, can be urged against the great facts of nature and natural religion, as well as of revelation. To reject a series of events supported by an overwhelming weight of evidence, on the ground of unexplained difficulties connected with them, involves the absurdity of running into a hundred difficulties for the sake of avoiding five. If we are willing to examine the claims of revelation as a whole, its divine origin will shine forth upon us like the sun in the firmament. Our difficulties we can then calmly reserve for further investigation here, or for solution in the world to come.

      VI. When we institute an examination concerning the facts of revelation, the first question is that of the genuineness and uncorrupt preservation of the books in which they are recorded; the next, that of their authenticity and credibility. We may then conveniently consider the question of their inspiration. In accordance with the plan marked out above, (No. III.,) the gospel narratives will be considered first of all; then the remaining books of the New Testament. After this will be shown the inseparable connection between the facts of revelation recorded in the Old Testament and those of the New; and finally, the genuineness of the books which constitute the canon of the Old Testament, with their authenticity and inspiration. The whole treatise will be closed by a brief view of the internal and experimental evidences which commend the Bible to the human understanding and conscience as the word of God.

       Table of Contents

       Table of Contents

      I. Preliminary Remarks. 1. A book is genuine if written by the man whose name it bears, or to whom it is ascribed; or when, as in the case of several books of the Old Testament, the author is unknown, it is genuine if written in the age and country to which it is ascribed. A book is authentic which is a record of facts as opposed to what is false or fictitious; and we call it credible when the record of facts which it professes to give is worthy of belief. Authenticity and credibility are, therefore, only different views of the same quality.

      In the case of a book that deals mainly with principles, the question of authorship is of subordinate importance. Thus the book of Job, with the exception of the brief narratives with which it opens and closes, and which may belong to any one of several centuries, is occupied with the question of Divine providence. It is not necessary that we know what particular man was its author, or at what precise period he wrote. We only need reasonable evidence (as will be shown hereafter) that he was a prophetical man, writing under the guidance of the Holy Spirit. But the case of the gospel narratives is wholly different. They contain a record of the supernatural appearance and works of the Son of God, on the truth of which rests our faith in the gospel. So the apostle Paul reasons: "If Christ be not risen, then is our preaching vain, and your faith is also vain." 1 Cor. 15:14. It is, then, of vital importance that we know the relation which the authors of these narratives held to Christ. If they were not apostles or apostolic men, that is, associates of the apostles, laboring with them, enjoying their full confidence, and in circumstances to obtain their information directly from them—but, instead of this, wrote after the apostolic age—their testimony is not worthy of the unlimited faith which the church in all ages has reposed in it. The question, then, of the genuineness of the gospel narratives and that of their authenticity and credibility must stand or fall together.

      2. In respect to the origin of the gospels, as also of the other books of the New Testament, the following things should be carefully remembered:

      

      First. There was a period, extending, perhaps, through some years from the day of Pentecost, when there were no written gospels, their place being supplied by the living presence and teachings of the apostles and other disciples of our Lord.

      Secondly. When the need of written documents began to be felt, they were produced, one after another, as occasion suggested them. Thus the composition of the books of the New Testament extended through a considerable period of years.

      Thirdly. Besides the gospels universally received by the churches, other narratives of our Lord's life were attempted, as we learn from the evangelist Luke (1:1); but those never obtained general currency. The churches everywhere received the four gospels of Matthew, Mark, Luke, and John, because of the clear evidence which they had of their apostolic origin and trustworthiness; and because, also, these gospels, though not professing to give a complete account of our Lord's life and teachings, were nevertheless sufficiently full to answer the end for which they were composed, being not fragmentary sketches, but orderly narratives, each of them extending over the whole course of our Lord's ministry. The other narratives meanwhile gradually passed into oblivion. The general reception of these four gospels did not, however, come from any formal concert of action

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