CHAPTER X

LOSING THE BIBLE TO FIND IT (_continued_)

The method of finding G.o.d's Word in the Scriptures ill.u.s.trated.

1. The Psalms

For richness of spiritual content, for loftiness of expression, and for intimacy of communion with G.o.d, no other book in the world equals the Psalms. All devout souls have found the fullest expression of their inmost being in these inspired hymns. Like all true poetry the Psalms deal with the timeless. Eternal truths and deathless pa.s.sions flow through these beautiful, rhythmic lines like a majestic river. The world is infinitely richer for the Psalms. And though they often reveal mistaken ideas in astronomy, yet religiously and poetically the Psalms contain the finest possible conceptions of the material universe. Even the imprecatory utterances are not wholly immoral, nor altogether contrary to the teachings of Jesus; for when they were deserved, He said things dreadfully severe. But when a Psalmist goes so far as to say of his enemy, "Neither let there be any to have pity on his fatherless children," or "Happy shall he be, that taketh and dasheth thy little ones against the rock," he clearly manifests an evil spirit; a spirit that is at once contrary to his own religion, and utterly condemned by Jesus. However, when we consider the ruthless exploitation to which Israel was so long exposed, it is most remarkable that the Psalms contain so little of this evil note. Whoever approaches the Psalms in the spirit of the Master will find them fat with spiritual meat.

Notwithstanding all, it is an indisputable fact that the best Christian hymns are superior to the poorest Hebrew Psalms. Take for example Dr.

Gladden's hymn:

"O Master, let me walk with Thee In lowly paths of service free; Tell me Thy secret, help me bear The strain of toil, the fret of care.

"Help me the slow of heart to move By some clear, winning word of love; Teach me the wayward feet to stay, And guide them in the homeward way.

"Teach me Thy patience; still with Thee In closer, dearer company, In work that keeps faith sweet and strong, In trust that triumphs over wrong,

"In hope that sends a shining ray Far down the future's broadening way, In peace that only Thou canst give, With Thee, O Master, let me live."

Now, if any one should say that this hymn is inferior to the poorest Psalm, he would simply reveal a biased mind. And yet, a hundred Dr.

Gladdens could not have produced the book of Psalms. The Psalms were not made to order but, like his hymn, grew out of peculiar experiences. The Hebrew Psalms were lived out, and suffered out, through the life of a people that had looked with straining eyes from many a Mount Pisgah, and had lifted a pitiful cry from many a valley of Hinnom. Such experiences get to the heart of things; they offer the great prophetic opportunity for the n.o.ble souls through whom G.o.d determines the destiny of a people.

What oratorical genius could _invent_ a Gettysburg speech? The necessary conditions for such a p.r.o.nouncement were four years of national anguish, a soil watered by the blood of her n.o.blest sons, and a president bowed down with grief. Then, and only then, could a Mr. Lincoln rise in the midst of our hallowed dead and, all unconsciously, speak words immortal.

In the long ago, our western prairies lifted by mighty volcanic forces were shattered, and twisted, and left with great frowning peaks and deep yawning chasms. As a result, great pockets of gold were deposited in their bosom for the enrichment of the world. In like manner, Israel pa.s.sed through great national upheavals that resulted in many a precious deposit. And among these deposits were the Psalms that have never ceased to enrich human experience.

What the earth's crust is to the student of nature's forces, that the Scriptures are to the student of spiritual forces.

2. The Prophets in general

If we now turn to the books of the prophets, we shall find a new type of Scripture. These spiritual giants were preeminently men of their own times, with a message for all times.

Before the first of the prophets now under consideration appeared, Israel had already pa.s.sed through many centuries of deep and varied experience. First the Northern and then the Southern Kingdom became grossly idolatrous and wretchedly corrupt. Their ideals had degenerated into a mere cult, and their social inst.i.tutions into a rigid system of oppression. Through dishonesty, oppression, and irreligion, the national life had so weakened that its destruction was imminent from inward decay and outward attack. Israel was clearly missing her destiny by forsaking G.o.d, oppressing the poor, and by trampling underfoot her most sacred ideals. She was inviting the judgments of G.o.d by truly meriting them.

Out of this deepening gloom, the lightning of G.o.d's wrath and the thunder of His purpose awakened certain sensitive souls to be prophets and seers in Israel. The realization of the nation's crime and danger transformed these prophets into the most fearless reformers the world had ever seen. As couriers with an important message from G.o.d, they went in hot haste to a rebellious and foolish people. Because of the real and immediate danger these preachers were exceedingly intense. To save the day, they strove valiantly. If they were to be successful in their mission, both vision and oratorical gift were necessary qualifications.

Their keen knowledge of Israel's _present_ made her future inevitable unless she repented of her sins. The prophets were not sent to proclaim any new religious truths in particular, but to be preachers and reformers of the highest order.

Now, how different all this is from what I used to think.

I once supposed that a prophecy was a pure miracle, a case in which G.o.d told the prophet, without any insight on the prophet's part, just what the future would be. It did not occur to me that the prophet had the slightest means of knowing the future which he predicted, except as G.o.d miraculously informed him. I also thought that G.o.d told the prophets what should be, so that, when it came to pa.s.s, it would prove the existence of G.o.d and the truth of revealed religion. To my understanding, prophecy was divine fortune-telling, designed to convince religious sceptics of a later day, rather than preaching, designed to save the sinners of that day. I did not realize that the predictions were concerning events inevitable, for the most part, to any one not blinded by sin or ignorance. Nor did I realize that most of their thrilling prophecies were made with the hope of bringing the people to repentance,--in which happy event the predictions would not come true.

A Hebrew prophet rarely used an if. That was understood. He always hoped that his predictions of evil would not come true, because of the _emphatic_ manner in which he declared they would. All orientals understood this, and it would greatly enhance the worth of Scriptures if we understood it equally well.

Too often, however, the evil prophecies did come to pa.s.s, because sinful Israel refused to hear. And for the same reason predictions of good often failed. Like true preachers and reformers, the prophets dealt largely in warnings and encouragements; hoping, thereby, to lead the people back to Him who loved them with an ever-lasting love.

"Do you think this war is a fulfillment of Bible prophecy?" Yes, this war and every other war is a fulfillment of Bible prophecies. Any prophecy that is true to fundamental principles, and true to human nature, goes right on being fulfilled over and over again. The dark prophecies recorded in the Scriptures will never cease being fulfilled until men no longer sin against G.o.d and one another. And when men cease sinning against G.o.d and their neighbors, the Bible prophecies of _good_ will be repeatedly fulfilled throughout all the expanding growth of society. But the fanatical uses made of Bible prophecy in our day, by some well-meaning people, are enough to make angels weep.

The great prophets had their hearts wide open toward the G.o.d they adored, toward the nation they loved, and toward the times they feared.

They were tremendously inspired of G.o.d, and regarded their lives of no account if only they could bring Israel back to G.o.d and save her from her enemies without, and her foes within. They were statesmen, seers, and lovers of G.o.d and men. Their souls burned with an unquenchable fire. They were the greatest preachers that the world has ever seen. To learn the historical setting is to enhance the value of their sermons many fold. And to study the prophet's method of impressing truth upon the oriental mind is a marvelous lesson in the art of persuasion. In their effort to save Israel, the prophets partly succeeded and partly failed. But their messages will live forever, and in this they succeeded beyond all precedent. They were firebrands to punish sin, and torches to enlighten the world.

Their messages were simple:

G.o.d is infinitely great and good. He loves you with a boundless pa.s.sion, and pities you with an infinite compa.s.sion. But you have trampled on His mercies, you have spurned His approaches, you have jilted Him as a lover, and you show only contempt for His word. You tread down His poor, you rob widows and orphans, you take bribes, you pervert justice, you wallow in vice, you pamper yourselves with stolen delicacies, you mingle freely with the heathen, you copy their vices, you worship their vile G.o.ds, and make the land a stench. As a result, Israel languisheth: her poor cry for bread, her young men fall into the vices of their fathers, law and order are forgotten, and a loathsome decay is eating the very heart out of the nation.

Your enemies are quick to see your nakedness and your weakness. Already, they are planning to move against you. And Jehovah is so weary and discouraged with you that He has about decided to use your mighty enemies as a scourge. He loves you so much that He must save you, at least a remnant of you, even if He has to use your cruel enemies to bring you back to your senses. Anyone who looks can see what is about to happen. If he listens he can hear the tramping of horses' feet and the rumbling of chariot wheels.

In true oriental imagery, these majestic prophets appealed to Israel's fear and pride and honor. There was no human pa.s.sion overlooked, and no fundamental fact forgotten. They scolded, and wooed. They promised abundant good, or abundant evil. Their fund of _ill.u.s.trations_ was inexhaustible and, for the most part, exceedingly effective with the people of their day; and many of their ill.u.s.trations are still unsurpa.s.sed for beauty and power. Nevertheless, they sometimes allowed their imagination to run riot while devising, or adapting imagery that would attract the attention, and arouse the hopes and the fears of their hearers. A notable instance is that of the captive Ezekiel, when he tries to portray the glory and majesty of Jehovah by means of a monstrous flying machine.

While Ezekiel's motive was good, his method was crude. He pictured a great cloud flashing fire as it rolled out of the north with a stormy wind. In the fiery cloud were living creatures, and each one had four faces and four wings. They also had calves' feet that sparkled like bra.s.s. Besides having human hands under their wings these strange objects had a man's face, a lion's face, an eagle's face, and the face of an ox. Their general appearance was that of burning coals and flaming torches. Connected, somehow, with the cloud and these monstrous creatures were wheels resembling precious stones, and wheels within wheels. And the rims of the wheels were covered with eyes. The movement of this startling apparition was direct, and very terrible; the noise of its wings was like great waters and the voice of the Almighty. Above this flying wonder was a canopy, and above the canopy a throne, from whence there proceeded a voice. Then he saw, as it were, glowing metal and the appearance of a rainbow. This appalling chariot of Jehovah, and the awful majesty of G.o.d, threw Ezekiel upon his face. Then Jehovah said unto Ezekiel, "Son of man, stand upon thy feet and I will speak with thee."

Now, we may be sure that the majesty of Jehovah is not less, but infinitely greater than this flying wonder. His glory, however, is decidedly different from this vision. Reverence and awe for the Almighty are sorely needed in every generation, and the effort to inspire them is a most worthy aim. There is no denying but this ill.u.s.tration is an awful picture; one that would thoroughly stupefy a child. But what should we think of a minister to-day who began his sermon with a similar description of the majesty and glory of G.o.d? However useful such imagery may have been to exiles in Babylonia more than two thousand years ago, it would be positively harmful to a modern congregation.

Though this vision of Ezekiel is crude and very extreme, even for an ancient prophet of Israel, yet we have people to-day who invest these wheels, and eyes, and heads with symbolic meanings to bolster up a monstrous religion that is contrary to pretty much everything that Jesus taught. Out of the books of Ezekiel, Daniel, and Revelation, some well meaning but untaught souls can invent fifty-seven varieties of religion.

But they can learn neither the lesson nor the danger of an undisciplined imagination.

3. Jonah

As I am simply giving a bird's-eye view of the Scriptures, and the method of approaching them, possibly a few words should be said concerning Jonah.

As a great missionary book for a people who were very unmissionary in spirit, Jonah is unique. It breathes the spirit of Christian missions in this twentieth century.

The friends of the Bible have unwittingly made this great book a jest and a byword by their wretched interpretation of it. Even as a little boy, I used to feel ashamed of certain portions of Jonah when read at family prayers. For, as I understood it, there was something about the story uncanny and unreal. I knew that some people scoffed at the fish story. But that did not trouble me because I believed in miracles, and was much pleased that G.o.d did not let poor Jonah drown. It was the unnaturalness of Jonah himself that troubled me. And when it came to his experience with the gourd, I almost lost faith. When Jonah felt so angry and sorry that he wanted to die because a worm bit the gourd, my common sense revolted completely. I meditated over this incident a long time, and finally concluded that no little boy was ever such a fool as that. I had felt faint in the hot sun many times myself and had seen chinch bugs eat up whole fields of wheat, and yet I did not want to die. That a big man, and prophet of G.o.d, could give way to such hysterical feelings over a withering gourd was more than I could believe. This incident was a much greater shock to my faith than the fish story. Though I felt very wicked for doubting the Bible, yet I was heartily glad that a certain sceptical neighbor was not present to hear it, for I knew he would make fun of such a story. What a pity it is that a little boy should be compelled to experience such feelings about the Bible at family prayers, when a little rational explanation would make this book charming to him beyond expression.

Though the book of Jonah is written in a curious oriental style that no man of to-day would wish to imitate, yet its spirit, purpose, and subject matter would be very difficult to surpa.s.s. As a parable, it is true to the general history of Israel and to the spirit of Christian missions. It contains the vision of a missionary statesman, and was meant to sting Israel to the quick for her bigotry and hardness of heart.

Very briefly stated, it is something like this:

The whining and almost contemptible prophet Jonah is Israel itself.

Jonah is a caricature of Israel, and that is what made him seem unreal to me. Israel wanted the heathen killed, and not converted. And though she did not dare to disobey G.o.d outright, yet she gave G.o.d the slip at the first corner and embarked on the sea of politics. For a long time Israel had been as anxious to get into politics and form international relations as she had been determined not to be a missionary nation to her despised neighbors. So in this parable, Israel had not been long on the sea of politics when a great storm arose,--it is ever so. And, as usual in politics, someone is thrown overboard. The great fish that swallowed Jonah was a.s.syria. Therefore it is not strange that Israel offered a long and beautiful prayer in that kind of a fish's belly.

Proud Israel, G.o.d's darling, in exile for her rebellion against Jehovah, could do no otherwise than offer up a prayer.

"Out of the belly of Sheol cried I, And thou heardest my voice.

For thou didst cast me into the depth, in the heart of the seas, And the flood was round about me; All thy waves and thy billows pa.s.sed over me.

And I said I am cast out before thine eyes; Yet I will look again toward thy holy temple.

The waters compa.s.sed me about, even to the soul; The weeds were wrapped about my head.

"And Jehovah spake unto the fish, (a.s.syria) and it vomited out Jonah upon the dry land." And Israel returned from captivity. Israel still showed an aversion for missionary work after her exile, but when G.o.d said "Go" a second time, Israel went. That is, she went in the parable.

It is clear, from the sarcasm of the story, that Jonah enjoyed his message when he began crying, "Yet forty days, and Nineveh shall be overthrown." The parable reveals the faith of the author. He wished to convey the idea that the wicked heathen would repent more quickly than Israel if they had a herald to proclaim G.o.d's truth. Of course, a prophecy of destruction would not come true if the heathen repented. So G.o.d decided not to do what He said He would.

"But it displeased Jonah exceedingly, and he was angry." When Jonah, the typical Israelite, saw that his preaching had converted the heathen he was so mad that he wanted to die. I knew how kind-hearted you were toward repentant sinners, and that is the reason I tried to run off the first time. Now, G.o.d, just kill me; "for it is better for me to die than to live." Is this history? Yes, it is history in stinging sarcasm. How the Israelites must have writhed under such a portrayal of their faithless and G.o.dless hearts. But the author knew that it would take more than this to break their stubborn wills. So he proceeds with a few more sledge-hammer blows.

"And Jehovah said, Doest thou well to be angry?" Now this gave Jonah a little hope that G.o.d might kill his despised neighbors even if they had bitterly repented and turned to the Lord for forgiveness. Accordingly, Jonah went out of the city and sat on the east side where he could see and gloat over the destruction of his converts, in case the Lord did intend to destroy them after all. In the meantime, Jonah made himself just as comfortable as possible by constructing a booth where he could sit in the shade. And our satirist causes G.o.d to add a little touch of comfort by causing a gourd "to come up over" His darling, "Jonah, that it might be a shade over his head, to deliver him from his evil case."