The full account of these two events is given solely by John. Matthew has not a word of either; Luke merely mentions, in general, that Peter, on the report of the women, went to the sepulchre; while Mark speaks only of our Lord's appearance to Mary Magdalene, which he seems to represent as his _first_ appearance.

According to John's account, Peter and the beloved disciple, excited by the tidings of Mary Magdalene that the Lord's body had been taken away, hasten to the sepulchre. They run; John outruns Peter, comes first to the tomb, and stooping down, sees the grave-clothes lying, but he does not enter. The other women are no longer at the tomb; nor have the disciples met them on the way. Peter now comes up; he enters the the tomb, and sees the grave-clothes lying, and the napkin that was about his head not lying with the rest, but wrapped together in a place by itself. John too now enters the sepulchre; "and he saw and believed."

What was it that John thus believed? The mere report of Mary Magdalene, that the body had been removed? So much he must have believed when he stooped down and looked into the sepulchre. For this, there was no need that he should enter the tomb. His belief must have been of something more and greater. The grave-clothes lying orderly in their place, and the napkin folded together by itself, made it evident that the sepulchre had not been rifled nor the body stolen by violent hands; for these garments and spices would have been of more value to thieves, than merely a naked corpse; at least, they would not have taken the trouble thus to fold them together. The same circ.u.mstances showed also that the body had not been removed by friends; for they would not thus have left the grave-clothes behind. All these considerations produce in the mind of John the germ of a belief that Jesus was risen from the dead. He believed _because_ he saw; "_for_ as yet they knew not the Scripture;" (v. 9). He now began more fully to recall and understand our Lord's repeated declaration, that he was to rise again on the third day;(314) a declaration on which the Jews had already acted in setting a watch.(315) In this way, the difficulty which is sometimes urged of an apparent want of connection between verses 8 and 9, disappears.

The two disciples went their way, "wondering in themselves at what was come to pa.s.s." Mary Magdalene who had followed them back to the sepulchre, remained before it weeping. While she thus wept, she too, like John, stooped down and looked in, "and seeth two angels, in white, sitting, the one at the head and the other at the feet, where the body of Jesus had lain." To their inquiry why she wept, her reply was the same report which she had before borne to the two disciples: "Because they have taken away my Lord, and I know not where they have laid him," v. 13. Of the angels we learn nothing further. The whole character of this representation seems to show clearly, that Mary had not before seen the angels; and also that she had not before been told, that Jesus was risen. We must otherwise regard her as having been in a most unaccountably obtuse and unbelieving frame of mind; the very contrary of which seems to have been the fact. If also she had before informed the two disciples of a vision of angels and of Christ's resurrection, it is difficult to see, why John should omit to mention this circ.u.mstance, so important and so personal to himself.

After replying to the angels, Mary turns herself about, and sees a person standing near, whom, from his being present there, she takes to be the keeper of the garden. He too inquires, why she weeps. Her reply is the same as before; except that she, not unnaturally, supposes him to have been engaged in removing the body, which she desires to recover. He simply utters in reply, in well-known tones, the name Mary! and the whole truth flashes upon her soul; doubt is dispelled, and faith triumphs. She exclaims: "Rabboni!" as much as to say, "My dearest Master!" and apparently, like the other women,(316) falls at his feet in order to embrace and worship him. This Jesus forbids her to do, in these remarkable words: "Touch me not: for I am not yet ascended to my Father. But go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my G.o.d and your G.o.d;" v. 17.

There remains to be considered the circ.u.mstance, that Mark, in v. 9, seems to represent this appearance of Jesus at the sepulchre to Mary Magdalene, as his first appearance: "Now, being risen early the first of the week, he appeared _first_ to Mary Magdalene." In attempting to harmonize this with Matthew's account of our Lord's appearance to the other women on their return from the sepulchre, several methods have been adopted; but the most to the purpose is the view which regards the word _first_, in Mark v. 9, as put not absolutely, but relatively. That is to say, Mark narrates three, and only three, appearances of our Lord; _of these three_, that to Mary Magdalene takes place _first_, and that to the a.s.sembled disciples the same evening occurs _last_, v. 14. A similar example occurs in 1 Cor.

15: 5-8, where Paul enumerates those to whom the Lord showed himself after his resurrection, viz. to Peter, to the twelve, to five hundred brethren, to James, to all the apostles, and _last of all_ to Paul also. Now had Paul written here, as with strict propriety he might have done, "he was seen _first_ of Cephas," a.s.suredly no one would ever have understood him as intending to a.s.sert that the appearance to Peter was the first absolutely; that is, as implying that Jesus was seen of Peter before he appeared to Mary Magdalene and the other women. In like manner when John declares (21: 14) that Jesus showed himself to his disciples by the lake of Galilee for the _third_ time after he was risen from the dead; this is said relatively to the two previous appearances to the a.s.sembled apostles; and does by no means exclude the four still earlier appearances, viz. to Peter, to the two at Emmaus, to Mary Magdalene, and to the other women,-one of which John himself relates in full.

In this way the old difficulty in the case before us disappears; and the complex and c.u.mbrous machinery of earlier commentators becomes superfluous.

After her interview with Jesus, Mary Magdalene returns to the city, and tells the disciples that she had seen the Lord and that he had spoken these things unto her. According to Mark (vs. 10, 11), the disciples were "mourning and weeping;" and when the heard that Jesus was alive and had been seen of her, they believed not.

-- 5. _Jesus appears to two disciples on the way to Emmaus. Also to Peter._

Luke 24: 13-35. Mark 16: 12, 13. 1 Cor. 15: 5.

This appearance on the way to Emmaus is related in full only by Luke. Mark merely notes the fact; while the other two Evangelists and Paul (1 Cor.

15: 5) make no mention of it.

On the afternoon of the same day on which our Lord arose, two of his disciples, one of them named Cleopas, were on their way on foot to a village called Emmaus, sixty stadia or seven and a half Roman miles distant from Jerusalem,-a walk of some two or two and a half hours. They had heard and credited the tidings brought by the women, and also by Peter and John, that the sepulchre was open and empty; and that the women had also seen a vision of angels, who said that Jesus was alive. They had most probably likewise heard the reports of Mary Magdalene and the other women, that Jesus himself had appeared to them; but these they did not regard, and do not mention them (v. 24); because they, like the other disciples, had looked upon them "as idle tales, and they believed them not;" v. 11.

As they went, they were sad, and talked together of all these things which had happened. After some time Jesus himself drew near and went with them.

But they knew him not. Mark says he was in another form; Luke affirms that "their eyes were holden, that they should not know him;" v. 16. Was there in this anything miraculous? The "another form" of Mark, Doddridge explains by "a different habit from what he ordinarily wore." His garments, of course, were not his former ones; and this was probably one reason why Mary Magdalene had before taken him for the keeper of the garden.(317) It may be, too, that these two disciples had not been intimately acquainted with the Lord. He had arrived at Jerusalem only six days before his crucifixion; and these might possibly have been recent converts, who had not before seen him. To such, the change of garments, and the unexpectedness of the meeting, would render a recognition more difficult; nor could it be regarded as surprising, that under such circ.u.mstances they should not know him. Still, all this is hypothesis; and the averment of Luke, that "their eyes were holden," and the manner of our Lord's parting from them afterwards, seem more naturally to imply that the idea of a supernatural agency, affecting not Jesus himself, but the eyes or minds of the two disciples, was in the mind of the sacred writer.

Jesus inquires the cause of their sadness; chides them for their slowness of heart to believe what the prophets had spoken; and then proceeds to expound unto them "in all the Scriptures the things concerning himself."

They feel the power of his words; and their hearts burn within them. By this time they drew nigh to the village whither they went; it was toward evening, and the day was far spent. Their journey was ended; and Jesus was about to depart from them. In accordance with oriental hospitality they constrained him to remain with them. He consents; and as he sat at meat with them, he took bread, and blessed and brake, and gave unto them. At this time, and in connection with this act, their eyes were opened; they knew him; and he vanished away from them. Here too the question is raised, whether the language necessarily implies anything miraculous? Our English translators have rendered this pa.s.sage in the margin, "he ceased to be seen of them;" and have referred to Luke 4: 30, and John 8: 59, as ill.u.s.trating this idea. They might also have referred to Acts 8: 39.

Still, the language is doubtless such as the sacred writers would most naturally have employed in order directly to express the idea of supernatural agency.

Full of wonder and joy, the two disciples set off the same hour and return to Jerusalem. They find the eleven and other disciples a.s.sembled; and as they enter, they are met with the joyful exclamation: "The Lord is risen indeed, and hath appeared unto Simon;" v. 34. They then rehea.r.s.e what had happened to themselves; but, according to Mark, the rest believed them not. As in the case of the women, so here, there would seem to have been something in the position or character of these two disciples, which led the others to give less credit to their testimony, than to that of Peter, one of the leading apostles.

This appearance to Peter is mentioned by no other Evangelist; and we know nothing of the particular time, nor of the attending circ.u.mstances. It would seem to have taken place either not long before, or else shortly after, that to the two disciples. It had not happened when they left Jerusalem for Emmaus; or, at least, they had not heard of it. It had occurred when they returned; and that long enough before to have been fully reported to all the disciples and believed by them. It may perhaps have happened about the time when the two disciples set off, or shortly afterwards.

Paul, in enumerating those by whom the Lord was seen after his resurrection (1 Cor. 15: 5), mentions Peter first; pa.s.sing over the appearances to the women, and also that to the two disciples; probably because they did not belong among the apostles.

-- 6. _Jesus appears to the Apostles in the absence of Thomas; and afterwards when Thomas is present._

Mark 16: 14-18. Luke 24: 36-48. John 20: 19-29. 1 Cor. 15: 5.

The narrative of our Lord's first appearance to the apostles is most fully given by Luke: John adds a few circ.u.mstances; and Mark, as well as Luke, has preserved the first charge thus privately given to the apostles, to preach the Gospel in all the world,-a charge afterwards repeated in a more public and solemn manner on the mountain in Galilee. When Paul says the Lord appeared to _the twelve_, he obviously employs this number as being the usual designation of the apostles; and very probably includes both the occasion narrated in this section. Mark and Luke speak in like manner of _the eleven_; and yet we know from John, that Thomas was not at first among them; so that of course only _ten_ were actually present.

According to Mark, the disciples were at their evening meal; which implies a not very late hour. John says the doors were shut, for fear of the Jews.

While the two who had returned from Emmaus were still recounting what had happened unto them, Jesus himself "came and stood in the midst of them, and saith unto them, Peace be unto you!" The question here again is raised, whether this entrance of our Lord was miraculous? That it might have been so, there is no reason to doubt. He who in the days of his flesh walked upon the waters, and before whose angel the iron gate of the prison opened of its own accord so that Peter might pa.s.s out; he who was himself just risen from the dead; might well in same miraculous way present himself to his followers in spite of bolts and bars. But does the language here necessarily imply a miracle? The doors indeed were shut; but the word used does not of itself signify that they were bolted or fastened. The object no doubt was, to prevent access to spies from the Jews; or also to guard themselves from the danger of being arrested; and both these objects might perhaps have been as effectually accomplished by a watch at or before the door. Nor do the words used of our Lord strictly indicate anything miraculous. We do not find here a form of the word commonly employed to express the sudden appearance of angels; but, "he _came_ and stood in the midst of them;" implying _per se_ nothing more than the ordinary mode of approach. There is, in fact, nothing in the whole account to suggest a miracle, except the remark of John respecting the doors; and as this circ.u.mstance is not mentioned either by Mark or Luke, it may be doubtful whether we are necessarily compelled by the language to regard the mode of our Lord's entrance as miraculous.

At this interview Thomas was not present. On his return the other disciples relate to him the circ.u.mstances. But Thomas now disbelieved the others; as they before had disbelieved the women. His reply was, "except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe."

Our Lord had compa.s.sion upon his perverseness. Eight days afterwards, when the disciples were again a.s.sembled and Thomas with them, our Lord came as before, and stood in the midst, and said, Peace be unto you! He permits to Thomas the test he had demanded; and charges him to be not faithless, but believing. Thomas, convinced and abashed, exclaims in the fulness of faith and joy, My Lord and my G.o.d! recognising and acknowledging thereby the divine nature thus manifested in the flesh. The reply of our Lord to Thomas is strikingly impressive and condemnatory of his want of faith: "Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed!" He and the other disciples, who were to be the heralds of the Lord's resurrection to the world as the foundation of the hope of the Gospel, refused to believe except upon the evidence of their own senses; while all who after them have borne the Christian Name, have believed this great fact of the Gospel solely upon their testimony. G.o.d has overruled their unbelief for good, in making it a powerful argument for the truth of their testimony in behalf of this great fact, which they themselves were so slow to believe. Blessed, indeed, are they who have received their testimony.

-- 7. _Our Lord's Appearance in Galilee._

John 21: 1-24. Matt. 28: 16-20. 1 Cor. 15: 6.

It appears from the narrative of Matthew, that while the disciples were yet in Jerusalem, our Lord had appointed a time, when he would meet them in Galilee, upon a certain mountain.(318) They therefore left Jerusalem after the pa.s.sover, probably soon after the interview at which Thomas was present, and returned to Galilee, their home. While waiting for the appointed time, they engaged in their usual occupation of fishermen. On a certain day, as John relates, towards evening, seven of them being together, including Peter, Thomas, and the sons of Zebedee, they put out upon the lake with their nets in a fishing boat; but during the whole night they caught nothing. At early dawn Jesus stood upon the sh.o.r.e, from which they were not far off, and directed them to cast the net upon the right side of the boat. "They cast therefore, and now they were not able to draw it for the mult.i.tude of the fishes." Recognising in this miracle their risen Lord, they pressed around him. Peter, with his characteristic ardour, threw himself into the water in order to reach him the sooner. At their Lord's command they prepared a meal from the fish they had thus taken. "Jesus then cometh and taketh bread, and giveth them, and fish likewise." This was his third appearance to the eleven; or rather to a large number of them together. It was on this occasion, and after their meal, that our Lord put to Peter the touching and thrice repeated question, "Lovest thou me?"

At length the set time arrived; and the eleven disciples went away into the mountain "where Jesus had appointed them." It would seem most probable, that this time and place had been appointed of our Lord for a solemn and more public interview, not only with the eleven, whom he had already met, but with all his disciples in Galilee; and that therefore it was on this same occasion, when, according to Paul, "he was seen of above five hundred brethren at once."(319) That the interview was not confined to the eleven alone, would seem evident from the fact that "some doubted;"

for this could hardly be supposed true of any of the eleven, after what had already happened to them in Jerusalem and Galilee, and after having been appointed to meet their risen Lord at this very time and place. The appearance of the five hundred must at any rate be referred to Galilee; for even after our Lord's ascension, the number of the names in Jerusalem were together only about an hundred and twenty.(320) I do not hesitate, therefore, to hold with Flatt, Olshausen, Hengstenberg, and others, that the appearances thus described by Matthew and Paul, were identical. It was a great and solemn occasion. Our Lord had directed that the eleven and all his disciples in Galilee should thus be convened upon the mountain. It was the closing scene of his ministry in Galilee. Here his life had been spent. Here most of his mighty works had been done and his discourses held. Here his followers were as yet most numerous. He therefore here takes leave on earth of those among whom he had lived and laboured longest; and repeats to all his disciples in public the solemn charge, which he had already given in private to the apostles: "Go ye therefore and teach all nations:-and lo, I am with you alway, even unto the end of the world." It was doubtless his last interview with his disciples in that region,-his last great act in Galilee.

-- 8. _Our Lord's further Appearances at Jerusalem, and his Ascension._

1 Cor. 15: 7. Acts 1: 3-12. Luke 24: 49-53. Mark 16: 19, 20.

Luke relates, in Acts 1: 3, that Jesus showed himself alive to his apostles, "after his pa.s.sion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of G.o.d." This would seem to imply interviews and communications, as to which we have little more than this very general notice. One of these may have been the appearance to James, mentioned by Paul alone (1 Cor. 15: 7), as subsequent to that to the five hundred brethren. It may be referred with most probability to Jerusalem, after the return of the Apostles from Galilee. That this return took place by the Lord's direction, there can be no doubt; although none of the Evangelists have given us the slightest hint as to any such direction. Indeed, it is this very brevity,-this omission to place on record the minor details which might serve to connect the great facts and events of our Lord's last forty days on earth, that has occasioned all the doubt and difficulty with which this portion of the written history of these events has been encompa.s.sed.-The James here intended was probably our Lord's brother; who was of high consideration in the church, and is often, in the latter books, simply so named without any special designation.(321) At the time when Paul wrote, the other James, "the brother of John," as he is called, was already dead.(322)

After thus appearing to James, our Lord, according to Paul, was seen "of all the apostles." This, too, was apparently an appointed meeting; and was doubtless the same of which Luke speaks, as occurring in Jerusalem immediately preceding the ascension. It was, of course, the Lord's last interview with his apostles. He repeats to them the promise of the baptism with the Holy Spirit as soon to take place; and charges them not to depart from Jerusalem until this should be accomplished.(323) Strange as it may appear, the twelve, in this last solemn moment, put to him the question, "Lord, wilt thou at this time restore the kingdom to Israel?" How, indeed, were they to believe! Their gross and darkened minds, not yet enlightened by the baptism of the Spirit, clung still to the idea of a temporal Prince and Saviour, who should deliver his people, not from their sins, but from the galling yoke of Roman dominion. Our Lord deals gently with their ignorance and want of faith: "It is not for you to know the times and seasons;-but ye shall receive the power of the Holy Ghost coming upon you; and ye shall be witnesses unto me-unto the uttermost part of the earth."

During this discourse, or in immediate connection with it, our Lord leads them out _as far as to_ Bethany, and lifting up his hands he blessed them; Luke 24: 50. This act of blessing must be understood, by all the laws of language, as having taken place at or near Bethany. "And it came to pa.s.s, _while_ he blessed them, he was parted from them, and carried up into heaven." Our Lord's ascension, then, took place at or near Bethany.

Indeed, the sacred writer could hardly have found words to express this fact more definitely and fully; and a doubt on this point could never have suggested itself to the mind of any reader, but for the language of the same writer, in Acts 1: 12, where he relates that after the ascension the disciples "returned unto Jerusalem by the mount called Olivet." Luke obviously did not mean to contradict himself; and the most that his expression can be made to imply, is, that from Bethany, where their Lord had ascended, which lies on the eastern slope of the Mount of Olives, a mile or more below the summit of the ridge, the disciples returned to Jerusalem by a path across the mount.

As these disciples stood gazing and wondering, while a cloud received their Lord out of their sight, two angels stood by them in white apparel, announcing unto them, that this same Jesus, who was thus taken up from them into heaven, shall again so come, in like manner as they had seen him go into heaven. With this annunciation closes the written history of our Lord's resurrection and ascension.

AN ACCOUNT OF THE TRIAL OF JESUS.

The death of Jesus is universally regarded among Christians as a cruel murder, perpetrated under the pretence of a legal sentence, after a trial, in which the forms of law were essentially and grossly violated. The Jews to this day maintain, that, whatever were the merits of the case, the trial was at least regular, and the sentence legally just; that he was accused of blasphemy, and convicted of that offence by legal evidence. The question between them involves two distinct points of inquiry, namely, first, whether he was guilty of blasphemy; and, secondly, whether the arraignment and trial were conducted in the ordinary forms of law. But there will still remain a third question, namely, whether, admitting that, as a mere man, he had violated the law against blasphemy, he could legally be put to death for that cause; and if not, then whether he was justly condemned upon the new and supplemental accusation of treason or of sedition, which was vehemently urged against him. The first and last of these inquiries it is proposed briefly to pursue; but it will be necessary previously to understand the light in which he was regarded by the Jewish rulers and people, the state of their criminal jurisprudence and course of proceeding, and especially the nature and extent of the law concerning blasphemy, upon which he was indicted.

In the early period of the ministry of Jesus, he does not appear to have excited among the Pharisees any emotion but wonder and astonishment, and an intense interest respecting the nature of his mission. But the people heard him with increasing avidity, and followed him in countless throngs.

He taught a purer religion than the Scribes and Pharisees, whose pride and corruption he boldly denounced. He preached charity and humility, and perfect holiness of heart and life, as essential to the favour of G.o.d, whose laws he expounded in all the depth of their spirituality, in opposition to the traditions of the elders, and the false glosses of the Scribes and Pharisees. These sects he boldly charged with making void and rejecting the law of G.o.d, and enslaving men by their traditions; he accused them of hypocrisy, covetousness, oppression, and l.u.s.t of power and popularity; and denounced them as hinderers of the salvation of others, as a generation of serpents and vipers, doomed to final perdition. It was natural that these terrific denunciations, from such a personage, supported by his growing power and the increasing acclamations of the people, should alarm the partisans of the ancient theocracy, and lead them to desire his destruction. This alarm evidently increased with the progress of his ministry; and was greatly heightened by the raising of Lazarus from the dead, on which occasion the death of Jesus was definitively resolved on;(324) but no active measures against him seem to have been attempted, until the time when, under the parable of the wicked husbandmen who cast the heir out of the vineyard and slew him, he declared that the kingdom of G.o.d should be taken from them, and given to others more worthy. Perceiving that he spake this parable against them, from that hour they sought to lay hands on him, and were restrained only by fear of the popular indignation.(325)

Having thus determined to destroy Jesus at all events, as a person whose very existence was fatal to their own power, and perhaps, in their view, to the safety of their nation, the first step was to render him odious to the people; without which the design would undoubtedly recoil on the heads of its contrivers, his popularity being unbounded. Countless numbers had received the benefit of his miraculous gifts; and it was therefore deemed a vain attempt to found an accusation, at that time, on any past transaction of his life. A new occasion was accordingly sought, by endeavouring to "entangle him in his talk;" a measure, planned and conducted with consummate cunning and skill. The Jews were divided into two political parties. One of these consisted of the Pharisees, who held it unlawful to acknowledge or pay tribute to the Roman emperor, because they were forbidden, by the law of Moses,(326) to set a king over them who was a stranger, and not one of their own countrymen. The other party was composed of the partisans of Herod, who understood this law to forbid only the voluntary election of a stranger, and therefore esteemed it not unlawful to submit and pay tribute to a conqueror. These two parties, though bitterly opposed to each other, united in the attempt to entrap Jesus, by the question,-"Is it lawful to give tribute to Caesar, or not?"(327) If he answered in the negative, the Herodians were to accuse him to Pilate, for treason; if in the affirmative, the Pharisees would denounce him to the people, as an enemy to their liberties.(328) This insidious design was signally frustrated by the wisdom of his reply, when, referring to Caesar's image and legend, on the coins which they all received as legally current, he showed the inconsistency of withholding the honour due to one thus implicitly acknowledged by both parties to be their lawful sovereign.

Defeated in this attempt to commit him politically, their next endeavour was to render him obnoxious to one or the other of the two great religious sects, which were divided upon the doctrine of the resurrection, the Pharisees affirming, and the Sadducees denying, that the dead would rise again. The latter he easily silenced, by a striking exposition of their own law. They asked him which, of several husbands, would be ent.i.tled in the next world to the wife whom they successively had married in this; and in reply, he showed them that in heaven the relation of husband and wife was unknown.(329)

Their last trial was made by a lawyer, who sought to entrap him into an a.s.sertion that one commandment in the law was greater than another; a design rendered abortive by his reply that they were all of equal obligation.(330)

It being apparent, from these successive defeats, that any farther attempt to find new matter of accusation would result only in disgrace to themselves, the enemies of Jesus seem to have come to the determination to secure his person secretly, and afterwards to put him to death, in any manner that would not render them odious to the people. In execution of this design, they first bribed Judas to betray him by night into their hands. This object being attained, the next step was to destroy his reputation, and if possible to render him so vile in the public estimation, as that his destruction would be regarded with complacency.

Now no charge could so surely produce this effect, and none could so plausibly be preferred against him, as that of blasphemy; a crime which the Jews regarded with peculiar horror. Even their veneration of Jesus, and the awe which his presence inspired, had not been sufficient to restrain their rising indignation on several occasions, when they regarded his language as the blasphemous arrogation of a divine character and power to himself; and could they now be brought to believe him a blasphemer, and see him legally convicted of this atrocious crime, his destruction might easily be brought about, without any very scrupulous regard to the form, and even with honour to those by whom it might be accomplished.

It will now be necessary to consider more particularly the nature of the crime of blasphemy, in its larger signification, as it may be deduced from the law of G.o.d. That the spirit of this law requires from all men, everywhere, and at all times, the profoundest veneration of the Supreme Being, and the most submissive acknowledgment of Him as their rightful Sovereign, is too plain to require argument. If proof were wanted, it is abundantly furnished in the Decalogue,(331) which is admitted among Christians to be of universal obligation. At the time when the Jewish Theocracy was established, idolatry had become generally prevalent, and men had nearly lost all just notions of the nature and attributes of their Creator. It is therefore supposed that the design of Jehovah, in forming the Jewish const.i.tution and code of laws, was to preserve the knowledge of himself as the true G.o.d, and to retain that people in the strictest possible allegiance to him alone; totally excluding every acknowledgment of any other being, either as an object of worship or a source of power.

Hence the severity with which he required that sorceries, divinations, witchcrafts and false prophecies, as well as open idolatries, should be punished, they being alike acts of treason, or, as we might say, of _praemunire_, amounting to the open acknowledgment of a power independent of Jehovah. Hence, too, the great veneration in which he commanded that his name and attributes should be held, even in ordinary conversation. It is the breach of this last law, to which the term _blasphemy_, in its more restricted sense, has usually been applied;(332) but originally the command evidently extended to every word or act, directly in derogation of the sovereignty of Jehovah, such as speaking in the name of another G.o.d,(333) or omitting, on any occasion that required it, to give to Jehovah the honour due to his own name.(334) Thus, when Moses and Aaron, at the command of G.o.d, smote the rock in Kadesh, that from it waters might flow to refresh the famishing mult.i.tude, but neglected to honour him as the source of the miraculous energy, and arrogated it to themselves, saying, "Hear now, ye rebels, must _we_ bring you water out of this rock?"(335) this omission drew on them his severe displeasure. "And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify _me_ in the eyes of the children of Israel, therefore _ye_ shall not bring this congregation into the land which I have given them." Accordingly, both Moses and Aaron died before the Israelites entered into the promised land.(336) No other deity was permitted to be invoked; no miracle must be wrought, but in the name of G.o.d alone. "I am Jehovah; that is my name; and my glory will I not give to another, neither my praise to graven images."(337) This was ever a cardinal principle of his law, neither newly announced by Isaiah, nor by Moses. Its promulgation on Mount Sinai was merely declaratory of what had been well understood at the beginning, namely, that G.o.d alone was the Lord of all power and might, and would be expressly acknowledged as such, in every exertion of superhuman energy or wisdom. Thus Joseph, when required to interpret the dream of Pharaoh, replied, "It is not in me: G.o.d shall give Pharaoh an answer of peace."(338) And Moses, in all the miracles previously wrought by him in Egypt, expressly denounced them as the judgments of G.o.d, by whose hand alone they were inflicted.(339) After the solemn re-enactment of this law on Mount Sinai, its signal violation by Moses and Aaron deserved to be made as signal an example of warning; and this judgment of Jehovah may be said to const.i.tute the leading case under this article of the law; forming a rule of action and of judgment for all cases of miracles which might be wrought in all coming time. The same principle was afterwards expressly extended to prophesying. "The prophet-that shall speak in the name of other G.o.ds, even that prophet shall die."(340) His character of prophet, and even his inspiration, shall not authorize him to prophesy but in the name of the Lord. He shall not exercise his office in his own name, nor in any name but that of Jehovah, from whom his power was derived.

That such was understood to be the true meaning of this law of G.o.d, is further evident from the practice of the prophets, in later times, to whom was given the power of working miracles. These they always wrought in his name, expressly acknowledged at the time. Thus, the miracle of thunder and rain in the season of the wheat-harvest, called for by Samuel, he expressly attributed to the Lord.(341) So did Elijah, when he called fire from heaven to consume his sacrifice, in refutation of the claims of Baal.(342) So did Elisha, when he divided the waters of Jordan, by smiting them with the mantle of Elijah;(343) and again, when he miraculously multiplied the loaves of bread, for the people that were with him;(344) and again, when he caused the young man's eyes to be opened, that he might behold the hosts of the Lord around him, and smote his enemies with blindness.(345) And even the angel Gabriel, when sent to interpret to Daniel the things which should befall his people in the latter days, explicitly announced himself as speaking in Jehovah's name.(346)

The same view of the sinfulness of exercising superhuman power without an express acknowledgment of G.o.d as its author, and of any usurpation of his authority, continued to prevail, down to the time of our Saviour. Thus, when he said to the sick of the palsy, "Son, be of good cheer, thy sins be forgiven thee," certain of the Scribes said within themselves, "This man blasphemeth. Who can forgive sins, but G.o.d alone?"(347) And again, when the Jews, on another occasion, took up stones to stone him, and Jesus, appealing to his good works done among them, asked for which of them he was to be stoned; they replied, "For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself G.o.d."(348) Yet Jesus had on no occasion mentioned the _name_ of Jehovah, but with profound reverence.