SOME OF THE PECULIAR PROOFS OF THE MESSIAHSHIP OF CHRIST.
We have now arrived at a point in our subject where the light of
history will aid in our investigations. The facts which history
furnishes, and which will elucidate the present point of inquiry, are
the following: First, the Jewish prophets lived and wrote centuries
before the period in which Jesus appeared in Judæa. This fact is as
certain as any other item of human knowledge.
A second fact is--The Jews, about the time of Christ's appearance,
expected with more earnestness and desire than usual the appearance of
their Messiah, who, they supposed, would deliver them from subjection
to Gentile nations, and place the Jewish power in the ascendant among
the nations of the earth. They generally supposed that as a king he
would reign with great dignity and power, and, as a priest, preside
over, not abrogate, the ceremonial law. Although some of the common
people may have had some understanding of the true nature of the
Messiah's kingdom, yet the prominent men of the nation, and the great
body of the people of all classes, were not expecting that the kingdom
of Christ would be purely spiritual, but that it would be mainly
temporal. And, indeed, it was necessary that they should not have a
clear conception of the worth and spirituality of the Messiah's
dispensation previously to his coming; because if they had had such a
conception, the imperfections and darkness of their own dispensation
would not have been borne. It is contrary to the nature of mind when
it is enlightened, to delight in, and employ itself longer about, the
preparatory steps that lead it to the light.
The facts in the case, then, were, first, The prophets lived and wrote
centuries before the era of Christ; and, second, On account of
intimations, or supposed intimations, in their prophecies, the Jews
were expecting the Messiah about the time that Jesus appeared in
Judæa. With the question concerning the inspiration of the prophets,
we have just now nothing to do. Whether they were inspired or not,
their books contained the matter upon which the Jews founded their
expectations of the appearance of the Messiah. With the question how
the Jews could mistake the character of the Messiah, we have also now
nothing to do; although the solution of the question would not be
difficult. The simple facts which require attention are--The
prophecies existed; and in those prophecies a Ruler was spoken of, of
most exalted character, whose dominion would be triumphant, universal,
and endless--whose doctrines would be pure and spiritual; and whose
administration would be a blessing, not only to the Jews, but also to
the Gentiles--and yet, his life would be humble and not suited to the
feeling of the Jews--his sufferings extreme; and that he would
terminate the old dispensation, and die for the sins of the
people.[25]
[25] Isaiah liii. Dan. ix. 24-27. Micah v. 1, 2. Mal. iii. 1-3.
Zech. ix. 9, 10. Isa. ix. 1-7.
Now, in view of these facts, _In what character would the true Messiah
appear, when he assumed his duties as the Instructor of mankind?_
If he had appeared and conformed to the views which the Jews
entertained of a temporal Messiah, it would have been direct evidence
that he was an impostor; because the Jewish views of his character and
reign, as all can now see, were selfish, ambitious, imperfect, and
partial. Now, a teacher sent from God to give the world a perfect
religion could not conform to such views; but an impostor, from the
nature of the case, could have conformed to no other standard than the
views of the people. If an impostor wished to pass himself upon the
Jews as their Messiah, he must assume that character and conform to
that conduct which he knew they expected in their Messiah. For an
impostor to assume a different character from that which he knew the
nation expected their Messiah would bear, would have been to use means
to frustrate his own plans, which would be impossible; because man
cannot have a governing desire for attainment of an end, and at the
same time use means which he knows will frustrate the accomplishment
of his own object. An impostor, therefore, in the state of expectancy
which existed at that time in Judæa, could not do otherwise than
conform himself to the character which the nation were expecting
their Messiah would possess.
Mark the two points. The prophets gave a delineation of the character,
life, and death of the Messiah. This delineation the Jews
misinterpreted, or applied to several individuals; so that they were
expecting in their Messiah a character entirely different from that
described by the prophets.
Now mark the application of these points. If Christ had conformed to
the views of the Jews there would have been three direct testimonies
that he was not from God. (1.) Because their views were partial,
prejudiced, wicked. (2.) He could not have conformed to their views,
and sustained at the same time the character of a perfect
instructor.[26] (3.) He would not have fulfilled the predictions of
the prophets concerning him. But, on the other hand, if he conformed
to the prophets, and assumed the character of a perfect teacher, his
rejection by the Jews was absolutely certain.[27] It follows,
therefore, legitimately and conclusively, that Jesus Christ was the
Messiah of God, because he pursued that course which would, from the
nature of the case, result in his rejection by the nation; which
conduct, in an impostor, would be impossible--but in the true Messiah
it was the necessary course.
[26] See chap. x.
[27] The fact that Jesus conformed to the prophets, established
the truth of the prophecies; because, by conforming to them, he
suffered death; while by his death, in accordance with the
prophets, the world gained the evidence that he was the true
Messiah. To give life as a testimony to falsehood, is impossible,
either in a good or in an evil being.
But further: it was necessary that Jesus should establish his claim as
the Messiah by miraculous agency.[28] But owing to the peculiar state
of the Jewish nation at that time, there would be great difficulty in
doing this, for the following reasons.--If he, as Moses did, had come
publicly before the nation at Jerusalem, and by miracles of great
power, frequently repeated, and extending their influence throughout
all the land, had forced conviction upon the minds of all the Jews
that he was the true Messiah, the immediate and inevitable result
would have been, that they would have raised one universal revolt
against the Roman power, and would have hurried the Saviour of sinners
into the office of the King of the Jews; and then bowed down to him as
the temporal sovereign of the Jewish nation. But, notwithstanding this
error of the Jews, and the results to which it would directly tend,
still it would be necessary in order to meet the constitution of
things, that Christ should manifest, by exhibitions of miraculous
power, the credentials attesting the Divinity of his mission. The
inquiry then arises, _How could Jesus perform miracles, and at the
same time prevent revolt in the nation?_
[28] See chap. iii. On Miracles.
The circumstances of the case would render it necessary that his
miracles should not be attended by that publicity and power which
would lead those who had the influence of the nation in their hands,
and who were blind to the true design of his mission, into revolt and
destruction. It was likewise necessary, on the other hand, that they
should be sufficiently frequent, and of sufficient power, to convince
the candid who witnessed them that they were the seal of heaven to the
mission of Jesus. When Christ wrought miracles, therefore, he would
have to aim at one end, and endeavour to prevent another--the end
aimed at, that the impression might be made on honest minds, that he
was the true Messiah; the end avoided, that the rulers of the nation
might not, on account of his mighty miracles, rally round him as their
temporal king, and thus hurry themselves and their nation to premature
destruction.
Now, the character and conduct of Jesus accord entirely with the
foregoing deductions, made out from undoubted historical facts. That
he performed many miracles, and yet suppressed their extensive
publicity, is frequently noticed in the New Testament. Jesus,
therefore, had the peculiar marks of the true Messiah; and, in view of
the peculiar condition of the Jewish nation at that time, the true
Messiah could have assumed no other character, and pursued no other
course of conduct, than that exhibited in the life of Christ.[29]
[29] Another item might be added to this demonstration, showing
that in order to the ultimation of the plan of salvation, it was
necessary that Jesus should so manifest himself and manage his
ministry, that a part of the Jews should receive him as the
Messiah, and a part reject him.