When we have got as far as this, we may go on a great deal farther. Announcements, which could not be put forward in the front of the argument, as being figurative, vague, or ambiguous, may be used validly and with great effect, when they have been interpreted for us, first by the prophetic outline, and still more by the historical object. It is a principle which applies to all matters on which we reason, that what is only a maze of facts, without order or drift prior to the explanation, may, when we once have that explanation, be located and adjusted with great facility in all its separate parts, as we know is the case as regards the motions of the heavenly bodies since the hypothesis of Newton. In like manner the event is the true key to prophecy, and reconciles conflicting and divergent descriptions by embodying them in one common representative. Thus it [pg 446] is that we learn how, as the prophecies said, the Messiah could both suffer, yet be victorious; His kingdom be Judaic in structure, yet evangelic in spirit; and His people the children of Abraham, yet “sinners of the Gentiles.” These seeming paradoxes, are only parallel and akin to those others which form so prominent a feature in the teaching of our Lord and His Apostles.
As to the Jews, since they lived before the event, it is not wonderful, that, though they were right in their general interpretation of Scripture as far as it went, they stopped short of the whole truth; nay, that even when their Messiah came, they could not recognize Him as the promised King as we recognize Him now;—for we have the experience of His history for nearly two thousand years, by which to interpret their Scriptures. We may partly understand their position towards those prophecies, by our own at present towards the Apocalypse. Who can deny the superhuman grandeur and impressiveness of that sacred book! yet, as a prophecy, though some outlines of the future are discernible, how differently it affects us from the predictions of Isaiah! either because it relates to undreamed-of events still to come, or because it has been fulfilled long ago in events which in their detail and circumstance have never become history. And the same remark applies doubtless to portions of the Messianic prophecies still; but, if their fulfilment has been thus gradual in time past, we must not be surprised though portions of them still await their slow but true accomplishment in the future.
8.
When I implied that in some points of view Christianity has not answered the expectations of the old prophecies, of which it claims to be the fulfilment, I had in mind principally the contrast which is presented to us between the picture which they draw of the universality of the kingdom of the Messiah, and that partial development of it through the world, which is all the Christian Church can show; and again the contrast between the rest and peace which they said He was to introduce, and the Church’s actual history,—the conflicts of opinion which have raged within its pale, the violent acts and unworthy lives of many of its rulers, and the moral degradation of great masses of its people. I do not profess to meet these difficulties here, except by saying that the failure of Christianity in one respect in corresponding to those prophecies cannot destroy the force of its correspondence to them in others; just as we may allow that the portrait of a friend is a faulty likeness to him, and yet be quite sure that it is his portrait. What I shall actually attempt to show here is this,—that Christianity was quite aware from the first of its own prospective future, so unlike the expectations which the prophets would excite concerning it, and that it meets the difficulty thence arising by anticipation, by giving us its own predictions of what it was to be in historical fact, predictions which are at once explanatory comments upon the Jewish Scriptures, and direct evidences of its own prescience.
I think it observable then, that, though our Lord [pg 448] claims to be the Messiah, He shows so little of conscious dependence on the old Scriptures, or of anxiety to fulfil them; as if it became Him, who was the Lord of the Prophets, to take His own course, and to leave their utterances to adjust themselves to Him as they could, and not to be careful to accommodate Himself to them. The evangelists do indeed show some such natural zeal in His behalf, and thereby illustrate what I notice in Him by the contrast. They betray an earnestness to trace in His Person and history the accomplishment of prophecy, as when they discern it in His return from Egypt, in His life at Nazareth, in the gentleness and tenderness of His mode of teaching, and in the various minute occurrences of His passion; but He Himself goes straight forward on His way, of course claiming to be the Messiah of the Prophets,[48] still not so much recurring to past prophecies, as uttering new ones, with an antithesis not unlike that which is so impressive in the Sermon on the Mount, when He first says, “It has been said by them of old time,” and then adds, “But I say unto you.” Another striking instance of this is seen in the Names under which He spoke of Himself, which have little or no foundation in any thing which was said of Him beforehand in the Jewish Scriptures. They speak of Him as Ruler, Prophet, King, Hope of Israel, Offspring of Judah, and Messiah; and His Evangelists and Disciples call Him Master, Lord, Prophet, Son of [pg 449] David, King of Israel, King of the Jews, and Messiah or Christ; but He Himself, though, I repeat, He acknowledges these titles as His own, especially that of the Christ, chooses as His special designations these two, Son of God and Son of Man, the latter of which is only once given Him in the Old Scriptures, and by which He corrects any narrow Judaic interpretation of them; while the former was never distinctly used of Him before He came, and seems first to have been announced to the world by the Angel Gabriel and St. John the Baptist. In those two Names, Son of God and Son of Man, declaratory of the two natures of Emmanuel, He separates Himself from the Jewish Dispensation, in which He was born, and inaugurates the New Covenant.
This is not an accident, and I shall now give some instances of it, that is, of what I may call the independent autocratic view which He takes of His own religion, into which the old Judaism was melting, and of the prophetic insight into its spirit and its future which that view involves. In quoting His own sayings from the Evangelists for this purpose, I assume (of which there is no reasonable doubt) that they wrote before any historical events had happened of a nature to cause them unconsciously to modify or to colour the language which their Master used.
1. First, then, the fact has been often insisted on as a bold conception, unheard of before, and worthy of divine origin, that He should even project a universal religion, and that to be effected by what may be called a propagandist movement from one centre. Hitherto it had been the received notion in the world, that each nation [pg 450] had its own gods. The Romans legislated upon that basis, and the Jews had held it from the first, holding of course also, that all gods but their own God were idols and demons. It is true that the Jews ought to have been taught by their prophecies what was in store for the world and for them, and that their first dispersion through the Empire centuries before Christ came, and the proselytes which they collected around them in every place, were a kind of comment on the prophecies larger than their own; but we see what was, in fact, when our Lord came, their expectation from those prophecies, in the passages which I have quoted above from the Roman historians of His day. But He from the first resisted those plausible, but mistaken interpretations of Scripture. In His cradle indeed He had been recognized by the Eastern sages as their king; the Angel announced that He was to reign over the house of Jacob; Nathanael, too, owned Him as the Messiah with a regal title; but He, on entering upon His work, interpreted these anticipations in His own way, and that not the way of Theudas and Judas of Galilee, who took the sword, and collected soldiers about them,—nor the way of the Tempter, who offered Him “all the kingdoms of the world.” In the words of the Evangelists, He began, not to fight, but “to preach;” and further, to “preach the kingdom of heaven,” saying, “The time is accomplished, and the kingdom of God is at hand; repent, and believe the Gospel.” This is the significant title, “the kingdom of heaven,”—the more significant, when explained by the attendant precept of repentance and faith,—on which He founds the polity which He was establishing from first to last. One of [pg 451] His last sayings before He suffered was, “My kingdom is not of this world.” And His last words, before He left the earth, when His disciples asked Him about His kingdom, were that they, preachers as they were, and not soldiers, should “be His witnesses to the end of the earth,” should “preach to all nations, beginning with Jerusalem,” should “go into the world and preach the Gospel to every creature,” should “go and make disciples of all nations till the consummation of all things.”
The last Evangelist of the four is equally precise in recording the initial purpose with which our Lord began His ministry, viz. to create an empire, not by force, but by persuasion. “Light is come into the world; every one that doth evil, hateth the light, but he that doth truth, cometh to the light.” “Lift up your eyes, and see the countries, for they are white already to harvest.” “No man can come to Me, except the Father, who hath sent Me, draw him.” “And I, if I be lifted up from the earth, will draw all things to Myself.”
Thus, while the Jews, relying on their Scriptures with great appearance of reason, looked for a deliverer who should conquer with the sword, we find that Christianity, from the first, not by an after-thought upon trial and experience, but as a fundamental truth, magisterially set right that mistake, transfiguring the old prophecies, and bringing to light, as St. Paul might say, “the mystery which had been hidden from ages and generations, but now was made manifest in His saints, the glory of this mystery among the Gentiles, which is Christ in you,” not simply over you, but in you, by faith and love, “the hope of glory.”
2. I have partly anticipated my next remark, which relates to the means by which the Christian enterprise was to be carried into effect. That preaching was to have a share in the victories of the Messiah was plain from Prophet and Psalmist; but then Charlemagne preached, and Mahomet preached, with an army to back them. The same Psalm which speaks of those “who preach good tidings,” speaks also of their King’s “foot being dipped in the blood of His enemies;” but what is so grandly original in Christianity is, that on its broad field of conflict its preachers were to be simply unarmed, and to suffer, but to prevail. If we were not so familiar with our Lord’s words, I think they would astonish us. “Behold, I send you as sheep in the midst of wolves.” This was to be their normal state, and so it was; and all the promises and directions given to them imply it. “Blessed are they that suffer persecution;” “blessed are ye when they revile you;” “the meek shall inherit the earth;” “resist not evil;” “you shall be hated of all men for My Name’s sake;” “a man’s enemies shall be they of his own household;” “he that shall persevere to the end, he shall be saved.” What sort of encouragement was this for men who were to go about an immense work? Do men in this way send out their soldiers to battle, or their sons to India or Australia? The King of Israel hated Micaiah, because he always “prophesied of him evil.” “So persecuted they the Prophets that were before you,” says our Lord. Yes, and the Prophets failed; they were persecuted and they lost the battle. “Take, my brethren,” says St. James, “for an example of suffering [pg 453] evil, of labour and patience, the Prophets, who spake in the Name of the Lord.” They were “racked, mocked, stoned, cut asunder, they wandered about,—of whom the world was not worthy,” says St. Paul. What an argument to encourage them to aim at success by suffering, to put before them the precedent of those who suffered and who failed!