Companion to the Bible.

by E. P. Barrows.

GENERAL PREFACE.

The design of the present work, as its t.i.tle indicates, is to a.s.sist in the study of G.o.d's word. The author has had special reference to teachers of Bible cla.s.ses and Sabbath-schools; ministers of the gospel who wish to have ready at hand the results of biblical investigation in a convenient and condensed form; and, in general, the large body of intelligent laymen and women in our land who desire to pursue the study of Scripture in a thorough and systematic way.

The First Part contains a concise view of the Evidences of Revealed Religion. Here, since Christianity rests on a basis of historic facts, special prominence has been given to the historic side of these evidences; those, namely, which relate to the genuineness, integrity, authenticity, and inspiration of the several books of the Bible. A brief view is added of the evidences which are of an internal and experimental character.

In the Introductions to the Old and New Testament which follow in the Second and Third Parts, the general facts are first given; then an account of the several divisions of each, with their office and mutual relations, and such a notice of each particular book as will prepare the reader to study it intelligently and profitably.

The Fourth Part is devoted to the Principles of Biblical Interpretation.

Here the plan is to consider the Scriptures, first, on the human side, as addressed to men in human language and according to human modes of thinking and speaking; then, on the divine side, as containing a true revelation from G.o.d, and differing in this respect from all other writings. To this twofold view the author attaches great importance. To the human side belong the ordinary principles of interpretation, which apply alike to all writings; to the divine side, the question of the unity of revelation, and the interpretation of types and prophecies.

In each of the abovenamed divisions the author has endeavored to keep prominently in view the unity of revelation and the inseparable connection of all its parts. It is only when we thus contemplate it as a glorious whole, having beginning, progress, and consummation, that we can truly understand it. Most of the popular objections to the Old Testament have their foundation in an isolated and fragmentary way of viewing its facts and doctrines; and they can be fairly met only by showing the relation which these hold to the entire plan of redemption.

The plan of the present work required brevity and condensation. The constant endeavor has been to state the several facts and principles as concisely as could be done consistently with a true presentation of them in an intelligible form. It may be objected that some topics, those particularly which relate to the Pentateuch, are handled in too cursory a way. The author feels the difficulty; but to go into details on this subject would require a volume. He has endeavored to do the best that was consistent with the general plan of the work. The point of primary importance to be maintained is the divine authority and inspiration of the Pentateuch--the whole Pentateuch as it existed in our Saviour's day and exists now. There are difficult questions connected with both its form and the interpretation of certain parts of it in respect to which devout believers may honestly differ. For the discussion of these the reader must be referred to the works professedly devoted to the subject.

The present volume is complete in itself; yet it does not exhaust the circle of topics immediately connected with the study of the Bible. It is the author's purpose to add another volume on Biblical Geography and Antiquities, with a brief survey of the historic relations of the covenant people to the Gentile world.

PART I.

EVIDENCES OF REVEALED RELIGION.

PREFATORY REMARKS.

Many thousands of persons have a full and joyous conviction of the truth of Christianity from their own experience, who yet feel a reasonable desire to examine the _historic evidence_ by which it is confirmed, if not for the strengthening of their own faith, yet for the purpose of silencing gainsayers, and guarding the young against the cavils of infidelity. It is our duty to give to those who ask us a reason of the hope that is in us; and although our own personal experience may be to ourselves a satisfactory ground of a.s.surance, we cannot ask others to take the gospel on our testimony alone. It is highly desirable that we understand and be able to set forth with clearness and convincing power the proofs that this plan of salvation has G.o.d for its author.

Then there is a cla.s.s of earnest inquirers who find themselves perplexed with the difficulties which they hear urged against the gospel, and which they find themselves unable to solve in a satisfactory way. It is of the highest importance that such persons be met in a candid spirit; that the immense ma.s.s of evidence by which the Christian religion is sustained be clearly set before them; and that they understand that a religion thus supported is not to be rejected on the ground that there are difficulties connected with it which have not yet been solved--perhaps never can be solved here below.

Are you, reader, such an earnest inquirer after truth? We present to you in the following pages a brief summary of the historic evidence by which the Bible, with the plan of salvation which it reveals, is shown to be the word of G.o.d; and we wish, here at the outset, to suggest to you some cautions respecting the state of mind with which this great inquiry is to be pursued.

First of all, we remind you that, whatever else may be uncertain, you know that you must soon die, and try for yourself the realities of the unseen world. The question now before you is, Whether G.o.d has spoken from heaven, and made any revelations concerning that world. If so, they are more precious than gold; for in the decisive hour of death you will wish to know not what man, the sinner, has reasoned and conjectured concerning a future judgment, forgiveness of sin, and the life to come; but what G.o.d, the Judge, has declared. Now the Bible claims to contain such a message from G.o.d. If its claims are valid, it will not flatter you and speak to you smooth things, but will tell you the truth. And you must be prepared to receive the truth, though it condemn you. Sooner or later you must meet the truth face to face: be ready to do so now; you have no interest in error; falsehood and delusion cannot help you, but will destroy you.

Do not come to the examination of this great question with the idea that you must clear away all mysteries connected with the gospel before you believe it. The world in which you live is full of mysteries. One would think that if any thing could be fully comprehended, it must be the acts of which we are ourselves the authors. By a volition you raise your hand to your head; but _how_ is the act performed? True, there is in your body an apparatus of nerves, muscles, joints, and the like; but in what way does the human will have power over this apparatus? No man can answer this question: it is wrapped in deep mystery. Why be offended, then, because the way of salvation revealed in the Bible has like mysteries--mysteries concerning not your duty, but G.o.d's secret and inscrutable methods of acting?

And since the question now before you is not one of mere speculation, but one that concerns your immediate duty, be on your guard against the seductive influence of sinful pa.s.sion and sinful habit. There is a deep and solemn meaning in the words of Jesus: "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." Corrupt feeling in the heart and corrupt practice in the life have a terrible power to blind the mind. The man who comes to the examination of the Bible with a determination to persist in doing what he knows to be wrong, or in omitting what he knows to be right, will certainly err from the truth; for he is not in a proper state of mind to love it and welcome it to his soul.

Remember also that it is not the grosser pa.s.sions and forms of vice alone that darken the understanding and alienate the heart from the truth. Pride, vanity, ambition, avarice--in a word, the spirit of self-seeking and self-exaltation in every form--will effectually hinder the man in whose bosom they bear sway from coming to the knowledge of the truth; for they will incline him to seek a religion which flatters him and promises him impunity in sin, and will fatally prejudice him against a system of doctrines and duties so holy and humbling as that contained in the Bible. Take, as a comprehensive rule for the investigation of this weighty question, the words of the Saviour: "If any man will do his will"--the will of G.o.d--"he shall know of the doctrine, whether it be of G.o.d, or whether I speak of myself." So far as you already know the will of G.o.d, do it; do it sincerely, earnestly, and prayerfully, and G.o.d will give you more light. He loves the truth, and sympathizes with all earnest and sincere inquirers after it. He never leaves to fatal error and delusion any but those who love falsehood rather than truth, because they have pleasure in unrighteousness. Open your heart to the light of heaven, and G.o.d will shine into it from above; so that, in the beautiful words of our Saviour, "the whole shall be full of light, as when the bright shining of a candle doth give thee light."

COMPANION TO THE BIBLE.

EVIDENCES OF REVEALED RELIGION.

CHAPTER I.

INTRODUCTORY REMARKS.

I. The Christian religion is not a mere system of ideas, like the philosophy of Plato or Aristotle. It rests on a _basis of historic facts_. The great central fact of the gospel is thus expressed by Jesus himself: "G.o.d so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life," John 3:16; and by the apostle Paul thus: "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." 1 Tim. 1:15. With the appearance of G.o.d's Son in human nature were connected a series of mighty works, a body of divine teachings, the appointment of apostles and the establishment of the visible Christian church; all which are matters of historic record.

Nor is this all. It is the constant doctrine of Christ and his apostles that he came in accordance with the scriptures of the Old Testament, and that his religion is the fulfilment of the types and prophecies therein contained: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." Matt. 5:17. "All things must be fulfilled which were written in the law of Moses, and in the prophets, and in the psalms concerning me." Luke 24:44. The facts of the New Testament connect themselves, therefore, immediately with those of the Old, so that the whole series const.i.tutes an indivisible whole.

The Bible is, from beginning to end, the record of a supernatural revelation made by G.o.d to men. As such, it embraces not only supernatural teachings, but supernatural facts also; and the teachings rest on the facts in such a way that both must stand or fall together.

II. This basis of supernatural facts, then, must be firmly maintained against unbelievers whose grand aim is to _destroy the historic foundation_ of the gospel, at least so far as it contains supernatural manifestations of G.o.d to men. Thus they would rob it of its divine authority, and reduce it to a mere system of human doctrines, like the teachings of Socrates or Confucius, which men are at liberty to receive or reject as they think best. Could they accomplish this, they would be very willing to eulogize the character of Jesus, and extol the purity and excellence of his precepts. Indeed, it is the fashion of modern unbelievers, after doing what lies in their power to make the gospel a ma.s.s of "cunningly-devised fables" of human origin, to expatiate on the majesty and beauty of the Saviour's character, the excellence of his moral precepts, and the benign influence of his religion. But the transcendent glory of our Lord's character is inseparable from his being what he claimed to be--the Son of G.o.d, coming from G.o.d to men with supreme authority; and all the power of his gospel lies in its being received as a message from G.o.d. To make the gospel human, is to annihilate it, and with it the hope of the world.

III. When the inquiry is concerning a long series of events intimately connected together so as to const.i.tute one inseparable whole, two methods of investigation are open to us. We may look at the train of events in the order of time from beginning to end; or we may select some one great event of especial prominence and importance as the _central point_ of inquiry, and from that position look forward and backward. The latter of these two methods has some peculiar advantages, and will be followed in the present brief treatise. We begin with the great central fact of revelation already referred to, that "the Father sent the Son to be the Saviour of the world." 1 John 4:14. When this is shown to rest on a foundation that cannot be shaken, the remainder of the work is comparatively easy. From the supernatural appearance and works of the Son of G.o.d, as recorded in the four gospels, the supernatural endowment and works of his apostles, as recorded in the Acts of the Apostles, and their authoritative teachings, as contained in their epistles, follow as a natural and even necessary sequel. Since, moreover, the universal rule of G.o.d's government and works is, "first the blade, then the ear, after that the full corn in the ear," (Mark 4:28,) it is most reasonable to suppose that such a full and perfect revelation as that which G.o.d has made to us by his Son, which is certainly "the full corn in the ear,"

must have been preceded by exactly such preparatory revelations as we find recorded in the Old Testament. Now Jesus of Nazareth appeared among the Jews, the very people that had the scriptures of the Old Testament, and had been prepared for his advent by the events recorded in them as no other nation was prepared. He came, too, as he and his apostles ever taught, to carry out the plan of redemption begun in them. From the position, then, of Christ's advent, as the grand central fact of redemption, we look backward and forward with great advantage upon the whole line of revelation.

IV. We cannot too earnestly inculcate upon the youthful inquirer the necessity of thus looking at _revelation as a whole_. Strong as are the evidences for the truth of the gospel narratives considered separately, they gain new strength, on the one side, from the mighty revelations that preceded them and prepared the way for the advent of the Son of G.o.d; and on the other, from the mighty events that followed his advent in the apostolic age, and have been following ever since in the history of the Christian church. The divine origin of the Mosaic inst.i.tutions can be shown on solid grounds, independently of the New Testament; but on how much broader and deeper a foundation are they seen to rest, when we find (as will be shown hereafter, chap. 8) that they were preparatory to the incarnation of Jesus Christ. As in a burning ma.s.s, the heat and flame of each separate piece of fuel are increased by the surrounding fire, so in the plan of redemption, each separate revelation receives new light and glory from the revelations which precede and follow it. It is only when we view the revelations of the Bible as thus progressing "from glory to glory," that we can estimate aright the proofs of their divine origin. If it were even possible to impose upon men as miraculous a particular event, as, for example, the giving of the Mosaic law on Sinai, or the stones of the day of Pentecost, the idea that there could have been imposed on the world a series of such events, extending through many ages, and yet so connected together as to const.i.tute a harmonious and consistent whole, is a simple absurdity. There is no explanation of the unity that pervades the supernatural facts of revelation, but that of their divine origin.

V. In strong contrast with this rational way of viewing the facts of revelation as a grand whole, is the fragmentary method of objectors. A doubt here, a cavil there, an insinuation yonder; a difficulty with this statement, an objection to that, a discrepancy here--this is their favorite way of a.s.sailing the gospel. If one chooses to treat the Bible in this narrow and uncandid way, he will soon plunge himself into the mire of unbelief. Difficulties and objections should be candidly considered, and allowed their due weight; but they must not be suffered to override irrefragable proof, else we shall soon land in universal skepticism: for difficulties, and some of them too insoluble, can be urged against the great facts of nature and natural religion, as well as of revelation. To reject a series of events supported by an overwhelming weight of evidence, on the ground of unexplained difficulties connected with them, involves the absurdity of running into a hundred difficulties for the sake of avoiding five. If we are willing to examine the claims of revelation as a whole, its divine origin will shine forth upon us like the sun in the firmament. Our difficulties we can then calmly reserve for further investigation here, or for solution in the world to come.

VI. When we inst.i.tute an examination concerning the facts of revelation, the first question is that of the genuineness and uncorrupt preservation of the books in which they are recorded; the next, that of their authenticity and credibility. We may then conveniently consider the question of their inspiration. In accordance with the plan marked out above, (No. III.,) the gospel narratives will be considered first of all; then the remaining books of the New Testament. After this will be shown the inseparable connection between the facts of revelation recorded in the Old Testament and those of the New; and finally, the genuineness of the books which const.i.tute the canon of the Old Testament, with their authenticity and inspiration. The whole treatise will be closed by a brief view of the internal and experimental evidences which commend the Bible to the human understanding and conscience as the word of G.o.d.

CHAPTER II.

GENUINENESS OF THE GOSPEL NARRATIVES.

I. _Preliminary Remarks._ 1. A book is _genuine_ if written by the man whose name it bears, or to whom it is ascribed; or when, as in the case of several books of the Old Testament, the author is unknown, it is genuine if written in the age and country to which it is ascribed. A book is _authentic_ which is a record of facts as opposed to what is false or fict.i.tious; and we call it _credible_ when the record of facts which it professes to give is worthy of belief. Authenticity and credibility are, therefore, only different views of the same quality.

In the case of a book that deals mainly with _principles_, the question of authorship is of subordinate importance. Thus the book of Job, with the exception of the brief narratives with which it opens and closes, and which may belong to any one of several centuries, is occupied with the question of Divine providence. It is not necessary that we know what particular man was its author, or at what precise period he wrote. We only need reasonable evidence (as will be shown hereafter) that he was a prophetical man, writing under the guidance of the Holy Spirit.

But the case of the gospel narratives is wholly different. They contain a record of the supernatural appearance and works of the Son of G.o.d, on the truth of which rests our faith in the gospel.

So the apostle Paul reasons: "If Christ be not risen, then is our preaching vain, and your faith is also vain." 1 Cor. 15:14.

It is, then, of vital importance that we know the relation which the authors of these narratives held to Christ. If they were not _apostles_ or _apostolic men_, that is, a.s.sociates of the apostles, laboring with them, enjoying their full confidence, and in circ.u.mstances to obtain their information directly from them--but, instead of this, wrote after the apostolic age--their testimony is not worthy of the unlimited faith which the church in all ages has reposed in it. The question, then, of the genuineness of the gospel narratives and that of their authenticity and credibility must stand or fall together.

2. In respect to the _origin_ of the gospels, as also of the other books of the New Testament, the following things should be carefully remembered:

_First._ There was a period, extending, perhaps, through some years from the day of Pentecost, when there were no written gospels, their place being supplied by the living presence and teachings of the apostles and other disciples of our Lord.

_Secondly._ When the need of written doc.u.ments began to be felt, they were produced, one after another, as occasion suggested them. Thus the composition of the books of the New Testament extended through a considerable period of years.