[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. [Back]
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. [Back]
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. [Back]
CHAPTER XII.
THE CONDITION IN LIFE WHICH IT WAS NECESSARY THE MESSIAH SHOULD ASSUME IN ORDER TO BENEFIT THE HUMAN FAMILY IN THE GREATEST DEGREE, BY HIS EXAMPLE AND INSTRUCTIONS.
Selfishness is a fundamental evil of human nature, the existence of which is acknowledged by all men. It is not an evil which belongs to any one class of human society. It is generic; and moves all ranks; each individual looks upon those who stand next or near him in society, and desires equality with, or superiority over them in wealth, or popularity, or power. The law of reason and of God requires that men should endeavour to elevate those below them up to their own condition; selfishness is the opposite principle, which urges men to elevate themselves over others. If the militia captain could follow the desires of his nature, and ascend from one condition to another until he stood upon the floor of the senate chamber, he would find that the desire which led him to take the first step, had only increased its power by gratification, and was still goading him on to rise higher; and he would stop nowhere while life lasted, until he perceived further efforts useless or dangerous. This selfish pride and desire for self-aggrandizement is detrimental both to the individual and to the social interests of men. Wherever selfish ambition exists in any degree of strength, it generates misery to the individual and to others about him. There are not, perhaps, more miserable men in the world than are some of those who have gained to some extent the object of their ambition, and are seated in the halls of legislation. Their minds are constantly anxious in making some effort, or devising some plan, by which they may promote the schemes in which they are engaged. And every time the hopes of one are realised, the stings of envy, and jealousy, and concealed hate, rankle in the bosoms of some others. In the humbler walks of life, the evil exists, perhaps in a less degree, but still it exists; and its existence is the bane of human happiness, and the cause of human guilt.
Now, this wicked desire of human nature to aspire after elevated worldly condition, rather than after usefulness of life and goodness of heart, would be either fostered or checked by the condition in life which the Messiah assumed among men. In proportion as his condition was elevated, pride and the desire of elevation would be fostered in the hearts of his followers. In proportion as his condition was humble and depressed, pride of heart would be checked in all those who received and honoured him as their Master and Teacher.[30]