3.-THE INSPIRATION OF THE NEW TESTAMENT
Now the inspiration of the New Testament is different in character from the inspiration of the Old. Here the writers were indwelt by the Holy Spirit, and do not therefore so often proclaim their authority in speaking. Nevertheless, evidence is to be had for the seeking.
We may assume that the ground taken up in dealing with the Old Testament is safe again in this case-that is, we may count the statements of the Son of God as infallible. Now He does not speak of the New Testament writings, for the very obvious reason that they were not written. But He does speak in anticipation of their being written when He promises the Holy Ghost, who shall “teach you all things” (John 14:26). We have already seen the high authority He gave to His apostles, and after reviewing a large amount of evidence, came to the conclusion that they may be regarded in their writings as infallible. I do not intend to repeat that evidence, but to add one or two considerations thereto.
The apostles were empowered to give irreversible decisions on all matters of the church— “whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matthew 16:9). Since the majority of the apostles' writings concerned the doctrines and duties of the church, this power implies the truth of the writings: for we are told that it is not the apostles themselves that speak, but the Spirit of God, and He is infallible— “For it shall be given you in that hour what ye shall speak: for it is not ye that speak, but the Spirit of your Father, which speaketh in you” (Matthew 10:20).
NEW TESTAMENT EVIDENCE TO ITSELF
We are fully justified therefore in regarding the testimony of the apostles with the utmost seriousness, seeing that they were such highly-favored servants of God. Now what is their testimony?
(1) “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God” (1 Thessalonians 13). Need I comment on so clear and emphatic a statement?
(2) “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14:36, 37). As comment, I would add the next verse: “If any man be ignorant let him be ignorant.” Notice that inspiration is taken as an axiom, not needing proof.
(3) “The things of God knoweth no man but the Spirit of God. Now we have received not the spirit of the world, but the spirit which is of God: that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth” (1 Cor. 2:11-13). Not only is this a statement that the apostles are inspired, but that verbally the Holy Ghost guided them what to write.
(4) “I say the truth in Christ, I lie not” (Romans 9:1). Though he might well have claimed apostolic authority, as he does elsewhere, here he states that it is in Christ that he is speaking.
(5) “He that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit” (1 Thessalonians 4:8). That is to say, the writings at which they scoffed were not the writings of men at all, but of God!
(6) Paul characterizes his epistles as “not the word of man, but the word of God” (1 Thessalonians 13).
(7) “For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And the laborer is worthy of his reward” (1 Timothy 5:8). Now one of these quotations is from the Old Testament (Deuteronomy) and the second from the New Testament (Luke 10:7). Both are called by the name of Scripture, and appealed to as decisive authority. The Old Testament we have seen to be inspired, and the New is here stated to be of equal authority.
(8) “But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you” (1 Pet. 1:25). The words of the apostles are thus stated to be the “word of the Lord!”
(9) “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior” (2 Peter 3:2). The words of the prophets are put on high authority (we have already seen them to be inspired) and the words of the apostles are put on equal authority.
(10) “Even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things: in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction” (2 Peter 3:15, 16). What a striking testimony to the inspiration of Paul's Epistles, which, note, were written according to the wisdom given unto him! Incidentally, it is a proof of the Pauline authorship of the Epistle to the Hebrews. The Epistles are stated as scriptures, which are, according to 2 Timothy 3:16, divinely inspired. “All scripture is given by inspiration of God.” The other scriptures would refer to the three Synoptic Gospels and the Acts (John's Gospel was not then written). Thus in this one passage we are told that almost the whole of the New Testament is inspired!
(11) “But now is made manifest and by prophetic scriptures [literal translation] according to the commandment of the everlasting God, made known to all nations for the obedience of faith” (Romans 16:26). This refers to the New Testament, for the secret was kept since the world began, but was made manifest at the be-ginning of the new dispensation. Here, then, the New Testament writings are declared to be scriptures, and as such, therefore, inspired.
(12) We may now quote a passage which is a remarkable one in many ways: “But I speak by permission, not of commandment.” “Unto the married I command: yet not I, but the Lord."... “But to the rest speak I, not the Lord.” “Now concerning virgins, I have no commandment of the Lord: yet I give my judgment as one that has obtained mercy of the Lord to be faithful.” “But she is happier if she so abide, after my judgment, and I think also that I have the Spirit of the Lord” (I Cor. 7:6, 10, 12, 25, 40). Now, as may well be supposed, many fault-finders quote this as a definite proof of non-inspiration. Of course, the apostle says nothing of the kind. Here he distinguishes between his judgment, as to which he could yet appeal to them as having the Spirit to form and guide his experience, and a revelation from the Lord which constituted a commandment. The Corinthians were not left the option of believing or not believing as they thought best by his disclaiming commandment from the Lord. In fact, he shows the indwelling of the Spirit by stating that he speaks “by permission” —of whom? —of the Spirit dwelling within him. He distinguishes between his spiritual judgment as a matured believer, and the higher revelations from the Lord Himself.
Although this is clearly the meaning of the passages it may not be inapposite to observe that if Paul did intend to disclaim inspiration in these passages, it follows from the very circumstances of his making them exceptions, that all the other parts are inspired. And this is a contrary conclusion to the one the higher critic would lead us to, surely!
(13) I do not intend to dwell on this point, as one could write at great length on the question, but to anyone who has read The Revelation with any understanding and care, the question inevitably arises: “Could a simple fisherman write with such clarity on so difficult and weighty a subject?” Assuredly he could not, and even if he wrote unaided by the Spirit, of what value are his writings? None whatever, and the Bible is no longer complete. Passages in Daniel, the Gospels, and elsewhere remain inexplicable; but recognize it as the handiwork of the Spirit of God, and once more the dark passages become clear, and the Bible is complete, not τὰ βιβλια, but the Book, one harmonious whole.
(14) Although, as before stated, Jesus made no definite reference to the New Testament scriptures, there are two passages which may be quoted in this connection: “If ye continue in my word... ye shall know the truth” (John 8:31, 32). And His word is contained in the New Testament. Let us take care, therefore, that we are not misled by the higher critic, who would tell us that much of the information contained in the Gospels is distorted by tradition, and, from imperfect remembrance; that miracles were never performed; and similar travesties of God's truth.
(15) Similarly the Lord tells us to “live by every word that proceeds out of the mouth of God” (Matthew 4:4). Where are these words to be found if the scriptures are not inspired? The scriptures undoubtedly form the mouth of God for man, and these communications “the un-learned and unstable wrest.” We could offer the wise counsel of Gamaliel— “Refrain... lest haply ye be found even to fight against God” (Acts 5:38, 39).
THE UNITY OF THE NEW TESTAMENT
We have previously shown that there is purpose in the histories of men contained in the Old Testament, and that they form part of the divine plan running through the whole of Scripture. I want now to show that the New Testament in its entirety forms one harmonious whole, the Gospels and Epistles fitting in one with another to form one divinely perfect Book.
“Its author,” says Mr. Darby, “is so much more evidently God, from the human instruments having been many and diverse. But its unity—and above all the intimate union of its different parts—demonstrates a complete and perfect body. If but one joint of a finger were wanting in a man he is not a man such as God made him: he may have life, but he is imperfect, and his imperfection is perceptible. So take away a book from the New Testament, the remainder is divine undoubtedly, but it is no longer the New Testament in its divine perfection. As in a noble tree, the inward energy, the freedom of the sovereign vital power, produces a variety of forms, in which the details of human order may be wanting, but in which there is a beauty that no human art can imitate. Cut off one of its branches, and the void is obvious: the gap which is made in the intertwining of its tender leaves proves that the devastating hand of man has been there (Collected-Writings, J.N.D., xxiii. 42).
Now let us try to point out the divine perfection of these books: Matthew's Gospel, containing the genealogy of Christ from Abraham and David, treats of the Messiah, the relation of Christ to the Jews, the fulfillment of prophecy in Him, and also of His rejection as Messiah with the beginning of a new dispensation. Mark's Gospel tells us of Christ as the Servant made in the likeness of man, and as a prophet on the earth. Luke's tells us of the great grace brought by the “Second man,” and the great moral principles connected with it. Hence in this Gospel we have a moral and not a chronological order of events, even in the history of the temptation: we have also the genealogy to Adam. John's Gospel treats of the person of the Savior, the Son of God. Thus the four Gospels show us the four aspects of Christ—the Son of David, the Servant, the Son of man, the Son of God, giving us a complete picture of Christ. And each Gospel is adapted to the purpose for which it was written, e.g., in John we read of nothing of the agony in Gethsemane, or of the forsaking at the cross, because it is not the Holy Spirit's purpose to show us this in connection with Christ as the Son of God.
The Acts of the Apostles teaches us the foundation of the church by the power of the Holy Spirit the development of the church in Jerusalem through the twelve: the ingrafting of the Gentiles by Peter: and lastly the church fully revealed and made known by Paul, the apostle of the Gentiles.
The Epistle to the Romans shows the eternal principle of God's relationship with man, the means by which the believer is established in blessing, and the reconciling of these things with the specialty of the promises made to the Jews.
The two Epistles to the Corinthians give us the details for regulating the church in all its experiences—its walk, its order, its restoration.
The Epistle to the Galatians gives the contrast between the Old and New dispensations, and the condemnation of Judaism.
Ephesians presents the relationship the believer bears to the Father and to Christ, the church's privileges as the body of Christ, and also “the mystery which has been hid from ages,” in which all the counsels of God for His own glory are unfolded.
Colossians teaches the fullness and perfection of the Head of the church, and warns against separating from union with the Head.
Philippians shows us what Christ is to the Christian—His all-sufficiency in all circumstances, and also the walk of the church in unity maintained by grace when its human leaders are spiritually slack.
The two Epistles to the Thessalonians deal with the hope of the church, who looks for Christ, and the mystery of iniquity ending with the manifestation of the man of sin.
First and 2 Timothy and Titus exhibit ecclesiastical care for the maintenance of truth and order—1 Timothy, the normal order of the church: 2 Timothy, the path of the individual when it is in disorder.
The Epistle to the Hebrews, in contrast with the Ephesians which views the church as seated in the heavenly places, shows the faithful journeying in weakness on the earth, Christ being seen apart in the presence of God. This is contrasted with the earthly figures given to Israel, and is followed by an unfolding of the person of the Lord as God the Creator, as Son, and as High Priest, after the order of Melchisedec. Then follows the unfolding of the life of faith, and the final separation of believing Jews from the camp of earthly religion.
James sets before us the necessity of practical righteousness to accompany faith, which must be real or living, and also the last dealings of God with the twelve tribes.
Peter deals with the government of God—in the First Epistle in blessings to saints; in the Second Epistle in reference to the wicked.
Jude unfolds all the moral features of the apostasy, recording Enoch's prophecy, which we should otherwise have lost.
First John presents us with all the features of the divine nature, and deals particularly with the love of God, which was manifested in Christ coming down here. This divine nature is exhibited first as manifested in Jesus, and then as characteristic of the whole family.
Philemon and Second and Third John show us that if the mystery of God is revealed by one apostle, and the nature of God by another; if they lift us to the heights of God's counsels, they are also interested in the welfare of a runaway slave, in the practical difficulties of a lady, and in a kind brother, who wants advice. They show that the great and manifold love of God does not disdain to provide for every little detail and trouble of His servants.
The Apocalypse gives the elements of a perfect judgment with respect to any state in which the professing church would be found, so as to guide any one connected with the church in those circumstances. At the same time it encourages the faithful, and declares the blessings for “him that overcometh.” The Holy Ghost then reveals how all will end—the judgment of the world, the apostasy, the coming of the King of kings, followed by happiness (Satan being bound), and then a second apostasy, and the judgment of the great white throne, and lastly the eternal state when God will be “all in all.” This is the complete development of what Jude, 2 Peter, and 2 Thessalonians had previously made known to the church in its moral elements.
“The New Testament, then, commencing with the manifestation of the man Christ in humiliation on the earth, and carrying us forward to the eternal state when God will be “all in all,” presents us with the full development of all the ways of God, and of what He is in Himself, in order that man may joy in Him, know Him, and glorify Him—that the believer may be kept through all the difficulties and dangers of the way by the wisdom and admonitions of God—and that He may under-tand His wisdom and His love. Man could not have composed this as a whole—could not have foreseen the necessity of each part. One feels in it the energetic spontaneity of life, that is, of the Spirit of God. Take away one single part, now that we possess the whole, and the breach is immediately felt by one who has seen and appreciated its completeness.''
VARIED VIEWS IN THE FOUR GOSPELS
Now, much difficulty has arisen in some minds from the fact that the four Gospels do not appear to agree in every detail. With reference to this difficulty I would say that it would be surprising if they were all exactly similar, for, as we have seen, the four Gospels present Christ in four different lights. In recording the same event the different historians relate different circumstances, some giving more, some fewer than the rest: the fuller account includes the shorter, and the shorter does not contradict the fuller. Take the case of the blind man at Jericho recorded in Matthew 20:30-34; Mark 10:46-5o; Luke 18:35-43. Read the three narratives carefully and see how one adds to the other. Was it ignorance that caused Mark to write “a beggar” instead of “two beggars"? As we shall see, the apostles did not write according to their knowledge, but according to the guidance of the Spirit of God.
But let us first take one more case to show how scripture is amplified by taking the different narratives together. The inscription placed on the cross of Jesus is mentioned by all four Evangelists, but all give it differently. Can we say that they forgot this inscription? How unlikely! But compare the four narratives.
Matthew: “This is Jesus the King of the Jews” (27:37).
Mark: “The King of the Jews” (15:26).
Luke: “This is the King of the Jews” (23:38).
John: “Jesus of Nazareth the King of the Jews” (19:19).
In full: “This is Jesus of Nazareth the King of the Jews.”
Thus we see that all the writers were absolutely correct, each giving that part of the inscription which was necessary for the purpose of the Gospel.
Now John was one of the three witnesses in the Garden of Gethsemane, at the time of Christ's agony, yet he does not mention it. Nothing would be more affecting and more solemn. Can we say he forgot it? Mark was not present, yet he tells us. Matthew was there, and saw how those who came to take Jesus “went backward and fell to the ground” (John 18:6), and yet he does not mention it.
L. H. H.
(To be continued)