Chapter II: Let Us Now Contemplate the Work of Jesus, in His Death, as a Work of (3)

Call to mind the meekness of Moses; the heroism of Elijah; the gratitude of David; the sweetness of Hosea; the fervour of Isaiah; the tenderness of Jeremiah; the constancy of Daniel; the faithfulness of Ezekiel--and you unhesitatingly endorse the inspired oracle, that they were "holy men." And although some of the prophets are remarkable for particular features of character, they are not wanting in all the others which are requisite to constitute _goodness_.

But what a magnificent portrait could you present to the mind as you review the whole! The characteristics of these different men meet and blend in the photograph; and you look upon a being--human it is true, but sanctified by grace, and fitted to exercise "a more telling influence upon the destines of the world," than the mightiest statesman, or the profoundest philosopher, or the noblest warrior of which history can boast. Like the hues of the rainbow, which in all their softness and sweetness and sublimity, rejoice to span the heavens together, and make up one token of the covenant, do the prophets stand before us as one class of men, unfolding the covenant of mercy, and offering light and life to a dying and dark world.

(iii.) They were _inspired good men_. And here is suggested one of the most formidable dangers of the present day. An attempt is being made to dry up the most fruitful source of confidence which the Christian has in the truth of his Bible:--viz., its plenary inspiration. We know that this is not new; but the lover of "the Book" had charmed himself with the hope that the controversy was over, and the truth triumphant. He is now, however, alarmed on finding that in addition to the old adversaries--the infidel, the sceptic, and the profane--he has to enter the lists with new combatants altogether; and among the rest, the descendants of those glorious Reformers, who, centuries ago, shook the papal power to its centre; melted the Bible's chain in the martyr's flame; and liberated the mind of a continent from the most crushing spiritual despotism the world ever knew. It is a distressing sound to hear those academic halls, which have been the greatness and the pride of Germany, resounding with pernicious error, not to say, positive blasphemy. Looking at the subject in the light of heaven we gratefully and confidently say that "the word of the Lord endureth for ever;" but humanly speaking, the Bible is in danger. And we must be prepared to meet it with a zeal, "such as in the martyr's glowed, dying champions for their God." The plenary inspiration of the Scriptures, and therefore of the prophets--is our impregnable stronghold, and must never be abandoned. The apostle says, when referring to the Old Testament--"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." And by this inspiration we do not merely mean that some general ideas were poured into their minds, which they clothed in their own language, and then published them to the world as a revelation from heaven. If the Bible be inspired _at all_, it is _fully_ inspired. Otherwise, you cannot tell where to make the distinction between what is divine and what is human. You must either maintain the truth of the _whole_ book, or abandon your conviction of its supreme authority. We adopt the statement that the prophets "composed their works under so plenary and immediate an influence of the Holy Spirit that God may be said to speak by them to man, and not merely that they spoke to men in the name of God, and by his authority." Mark the wide distinction which is here suggested. Take the case of an earnest and trustworthy minister. He tells his congregation that he is anxious to give them the truth; and has been to God in his closet asking for light. In answer to prayer he believes that the Holy Spirit has given him light; and, confident that it is the truth, he announces it to the people. But you would not say that that man is inspired. There may be much of what is fallible and human with what is truthful and divine. Suppose, however, that on some Sabbath morning, he could with authority stand up and say that what is now about to be declared is not his, but God's--that he is in ignorance of what the utterance will really be, and that in simple fact, God is to speak through him, using his lips only as the medium of communication; you have here an instance of what is meant by plenary inspiration. And this we say is the case with the prophets. These "holy men of God spake _as_ they were moved by the Holy Ghost. Not in the _words_ which man's wisdom teacheth, but which the Holy Ghost teacheth."

2. _Their Conduct_. They "enquired and searched diligently."

(i.) What is implied in the _search_ they made? It would seem as if for the moment the thought of their inspiration was dropped; and like other earnest students of the Bible, they now search to ascertain the meaning of their own, and each other's prophecies. There is here, however, an incidental, though strong proof of the justice of their claims. The predictions they uttered were not their own conceptions; not the product of their own reasoning; and perhaps not even engraven on their own memory. They gave expression to statements beyond themselves, and the meaning of which at the time, they did not understand. And when (if we may so say) the breath of inspiration had passed from them, they sat down to discover by diligent search the import of those utterances which they had made. They had _written_ for _the world_: they now _enquired_ for _themselves_. Their _predictions_ are by the grace of God, the property of the Church: their _search_ is for their own personal benefit. The truths they proclaim, become the power of God to their own comfort and purity.

The metaphor is taken from the employment of a miner who digs deeply into the caverns of the earth that he may find its treasures; and by their appropriation enrich himself. The prophets were not satisfied with the mere knowledge of the fact that the mine existed, and that its contents were more brilliant than any of Golconda, and beyond the price of rubies. They went to dig for themselves; and seizing the precious pearls of truth, they enriched and beautified and ennobled their own character, until their shining became too glorious for earth: they were then translated to heaven to sparkle amid eternal sunshine, and burn in glory for ever. How solemnly does the Great Teacher's injunction sound in our ears--"Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of Me."

(ii.) The _earnestness_ of their search. They "enquired and searched _diligently_." This word is forceful and signifies to trace out or explore thoroughly. The idea which the apostle intends to convey is thought to be this: "they perceived that in their communications there were so great and glorious truths which they did not fully comprehend, and they diligently employed their natural faculties to understand that which they were appointed to impart to succeeding generations." There is much of simplicity and power in the account which Daniel gives of his own _search_. "In the first year of" the reign "of Darius"--"I (Daniel) _understood by books_ the number of the years, whereof the word of the Lord came to Jeremiah, the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I _set my face_ (marking earnestness and diligence and resolve) unto the Lord God to seek by prayer and supplication" the meaning of these things. You are not surprised at the visit of the man Gabriel, who was caused to fly swiftly; and, touching him at the time of the evening oblation, said, "O Daniel I am now come forth to give thee skill and understanding. I will show thee that which is noted in the Scriptures of truth."

Now, if the prophets had thus with earnest diligence to search out the meaning of their own predictions, what but our capacity should be the measure of our toil? Nor is this labour to be confined to the pulpit. "The secret of the Lord is with them that fear Him." If you want to know the meaning of your Bible, you must prayerfully study it. "These in Berea were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so."

Here then is our Student: himself a study for all who are anxious to comprehend this book. There are only three orders of being by whom God has spoken to the world: Christ; the angels; and _men_. And among these men the prophets hold the first rank. At an early period--the elements of religion being already revealed--a new method of communicating truth was employed; and man rose from the position of an _observer_, to the dignity and majesty of the prophet. In some instances he is removed at once into this office without previous training. But generally God walks among "the schools of the prophets;" and laying his hand upon the chosen one, He bids him go forth. His very call seems to constitute him an extraordinary man. Both his appearance and actions make him singular. He stands alone. The mountain or the sequestered vale is his abode; and he is only seen among men when he has some message from God. Clothed in his sackcloth, he appears at the court, the city, and the village; and having pronounced the coming woe, or stated the imposed duty, or offered pardon, he mysteriously disappears; and is seen no more, till the burden is again upon him, and forces him to come forth and speak. There is a fire in his eye, but it is inspiration, not wildness. There is a majesty in his gait, as though he is either great himself, or is employed by one who is. There is a solemnity of countenance and a nobility of manner, which say that he is not often among mortals, but dwells in a higher sphere. In language which more fully pertains to us as Christians, his "conversation is in heaven." Carried up by the Spirit perhaps to the summit of the mountain which covers his retreat, views of the future break upon his vision. His eye burns; his lips quiver; his bosom heaves. And opening his mouth, he pours forth in more than angelic cadences, the designs of God concerning men, and kingdoms, and the human race. It may be that to himself all this is a mystery. He therefore gathers up every utterance, and carries them to his mountain home. In that consecrated cave he spreads out the panorama; and lifting up his eyes to heaven for light, he traces the picture to see what "the Spirit of Christ which was in" him "did signify."

"Sweet is the harp of prophecy; too sweet
Not to be wronged by a mere mortal touch,
Nor can the wonders it records be sung
To meaner music, and not suffer loss."