Exposition of the Apostles' Creed Part 2

Phygellus, and Hermogenes,[032] referred to by Paul in his second letter to Timothy, are believed to have been Gnostics, and towards the close of the first century Cerinthus and Ebion extended the system.[033]

SECTION 2.--JESUS

Jesus is the personal name of our Lord. In ancient times names had often a meaning and importance which they do not carry now. "Name" means a word by which any person or thing is known, and names were originally given from some quality attribute inherent in the person or thing to which they were attached. Proper names among the Hebrews had a deeper meaning and a closer connection with character and condition than elsewhere. The care that marks the Scriptures in recording the origin of names of individuals and places, the frequent allusions to names as having a special relation to character or qualities, the solemnity with which a change of name is stated as marking an epoch in the history of individuals or nations, and the frequency with which names are a.s.sociated with great events, with promises, threats, or prophecies, show the importance that was attached to them. This feature is most marked in the use by the Jews of the word "Name" in reference to G.o.d.

The "Name of the Lord," or an equivalent expression, constantly occurs to denote G.o.d Himself. His Name is in Scripture identified with His character, marking His attributes and His nature as distinguished from all other beings. The Name, Jehovah, by which G.o.d revealed Himself to Moses was so closely identified by the Jews with the Divine Personality and Holiness that it was never p.r.o.nounced by them.

In Old Testament times the Deliverer foretold as the object of faith and hope and love under the Gospel Dispensation was announced by a declaration of His name. "His name shall be called Wonderful, Counsellor, the Mighty G.o.d, the Everlasting Father, the Prince of Peace."[034] Immediately before He appeared a messenger was sent from heaven with the Divine command, "Thou shalt call his name Jesus: for he shall save his people from their sins."[035] The name is thus not the ascription to Him of qualities evolved from our own conception of what He is, or of what G.o.d is in Him, but G.o.d's disclosure of His infinite love and of His purposes for man's salvation. In His Divine power and by His efficacious sacrifice He is Jesus, the Saviour. He does not save, as some who profess to be Christians hold, by the influence of His own example and teaching only, just as one man may be said to save another whom he persuades to abandon evil habits and form good ones. He is our Saviour because He died as a sacrifice for our sins. Had He not expiated our guilt by dying for us, His example, teaching, and sympathy would never have brought us salvation.

The name "Jesus" is a human name. In its Hebrew form Joshua, Jehoshua, Hosea it had been borne by others. We read of one Jesus in the New Testament[036] and of many in the pages of Josephus. In this respect, as in other particulars, Jesus was "made like unto his brethren" and bore a human distinctive name. "Jesus" was accordingly the name given to Him at His circ.u.mcision, by which He was to be known in His family and among the people of Nazareth. During His ministry He was described as "Jesus, the prophet of Nazareth of Galilee";[037] and the t.i.tle affixed to His cross by Pilate was "Jesus of Nazareth, the King of the Jews." Yet, as if to make emphatic the truth that His humanity did not derogate from His Divine power and G.o.dhead, the first Evangelist, who describes the angel's visit, quotes in immediate connection Isaiah's prophetic announcement, "They shall call his name Emmanuel, which being interpreted is, G.o.d with us."[038] In the name Jesus thus bestowed we have the announcement of Himself as a personal Saviour from sin, in its power and consequences. Of those who had borne it before Him some were raised up to deliver the people of their nation from suffering in time, but He came to be man's everlasting Saviour. "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."[039] It is important therefore to bear in mind that Jesus is a name not only given to Him by G.o.d, but a name itself Divine; not only the name by which, as that of a Mediator, we wors.h.i.+p G.o.d, but the name under which, as that of G.o.d Himself, we wors.h.i.+p Him. "G.o.d also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of G.o.d the Father."[040]

SECTION 3.--CHRIST

In ancient times no such appellations as those now termed surnames were given to individuals. One name only was distinctive. Both among the Jews and among the Greeks this system of nomenclature prevailed, family names being unknown. It was different with the Romans, by many of whom more names than one were borne. In reading ancient Greek history, we find ill.u.s.trious personages known by one name only, as Plato, Aristotle, Socrates, Solon. The same feature marks early Jewish history. Abraham, Isaac, Moses, Job were not known by any other names than these.

Sometimes names were changed or modified in order to express some speciality of character or achievement--Abram to Abraham, Jacob to Israel, Hoshea to Joshua. In later times appellations descriptive of the work or office of individuals were attached to their original names, as in the cases of John the Baptist, of Matthew the Publican, and of our Lord Himself, Jesus the Christ. This latter practice prevailed in early English history, and famous kings appear bearing descriptive epithets in addition to their original single names--Alfred the Great, Edward the Confessor, William the Conqueror.

Christ is not a proper name but an official t.i.tle. Although now often used to designate the person of the Lord Jesus, it was not so when He lived in the world. As John was the Baptist or Baptizer, Jesus was the Christ--the Anointed. The t.i.tle is the Greek equivalent of the Hebrew Messiah, and means the Anointed. It denotes that He who bore it was separated, consecrated, and invested with high office. These distinctions met in Jesus, rendering the t.i.tle appropriate.

At the time of the birth of Jesus, the coming of a great deliverer was at once the desire and the expectation not of Jews only, but of many nations. Roman historians of that period tell us that a redeemer was to make his appearance from among the nation of Israel. This belief was no doubt spread abroad by Jewish exiles, who, scattered through many lands, carried with them the hopes and prophecies which had been given from time to time to their own people.

That the expected Messiah had come to the world bearing with Him from heaven a message of salvation was the cardinal doctrine of Apostolic preaching. To accept Jesus as the Christ was to accept Him as the Saviour and Deliverer. When Andrew found his brother Simon he said to him, "We have found the Messias."[041] "Is not this the Christ?"[042]

was the appeal of the woman of Samaria to the people of her city; and the confession of Peter that Jesus was the Christ, was declared by our Lord to be a revelation not of flesh and blood, but of His Father in heaven.[043] Not Apollos only, but Paul and the other inspired teachers also, set it before them as their appointed work, "to show by the Scriptures that Jesus was Christ."[044] To confess that Jesus was the Christ was an acknowledgment that in Him were vested all those attributes and qualities which the Old Testament Scriptures ascribed to Messiah, that Jesus of Nazareth was the Deliverer of whom the prophets testified, to whose coming all the holy men of old looked forward, whom prophets and kings desired to see, and of whom all Scripture bore witness. It was the acknowledgment by the common people that Jesus was Messiah that stirred the indignation of the Jewish rulers. They saw that, if this were conceded, all His claims must be held valid, and accordingly the Sanhedrim pa.s.sed a resolution to the effect that, "if any man did confess that Jesus was Christ, he should be put out of the synagogue."[045]

The name "Christ" denotes the offices which Jesus executes as our Redeemer. Three cla.s.ses were set apart by anointing--the Prophet, who made known the will of G.o.d; the Priest, who confessed sin and offered sacrifice for the people; and the King, who acted as their leader and commander. Jesus was consecrated for His work as our Redeemer by anointing, but not, so far as we know, with material oil. He who anointed Him was G.o.d the Father, and the oil that descended upon Him was the Holy Ghost, of whose influence oil was the symbol. "G.o.d, even thy G.o.d, hath anointed thee with the oil of gladness above thy fellows."[046] He fulfilled the office of a Prophet by revealing the Father, and making known the will of G.o.d for our salvation; of a Priest in the sacrifice of Himself which He offered up to G.o.d for us, and in the intercession which He makes on our behalf at His Father's right hand; of a King in the victory He won over man's enemies, and in the power He imparts to His people, by which they overcome evil in themselves and in the world. It was not until after He had finished His work that His followers so closely a.s.sociated Him with the Messiahs.h.i.+p as to speak of Him not as Jesus only, nor as Christ only, but as Jesus Christ. This twofold name occurs very rarely in the Gospels--once in Matthew, once in Mark, never in Luke; but in the Epistles it is the name by which He is designated and made known to the world. To believe in Jesus Christ is to accept Him in all His offices, and to take home the truth which John had in view when he penned his Gospel: "These are written, that ye might believe that Jesus is the Christ, the Son of G.o.d; and that believing ye might have life through his name."[047]

SECTION 4.--HIS ONLY SON

G.o.d is love. Love must have an object, and from eternity the Father was not alone. The only-begotten and well-beloved Son was with Him, dwelt in His bosom, and shared His glory. The Filiation or Sons.h.i.+p of our Lord follows the statement of His proper name and the declaration of His Messiahs.h.i.+p. It is expressed in the designation, "Only Son," which is His divine name, peculiar to Himself, incommunicable to any other being.

He is the Son of the Father, and is His only Son inasmuch as He alone partakes of His Divine nature, and in this nature is the Son. The Old Testament Scriptures foretold that Christ should be the Son of G.o.d. "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee."[048] Isaiah wrote of Him, "Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty G.o.d, the Everlasting Father, the Prince of Peace."[049] The New Testament in various pa.s.sages bears the same testimony. "In the beginning," says John, "was the Word, and the Word was with G.o.d, and the Word was G.o.d"; and "the Word," he goes on to say, "became flesh, and dwelt among us, (and we beheld his glory, glory as of the only begotten from the Father,) full of grace and truth."[050] The writer to the Hebrews makes a similar declaration: "G.o.d, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who is the brightness of his glory, and the express image of his person."[051] It has been noted that Christ, in speaking to His disciples, never says _our_ Father, but either _My_ Father, or _your_ Father, or both conjoined, never leaving it to be inferred that G.o.d is in the same sense His Father and our Father. It appears from various pa.s.sages in the New Testament, that when He came the Jews identified Messiah with the Son of G.o.d, as when Nathanael exclaimed, "Rabbi, thou art the Son of G.o.d; thou art the King of Israel";[052] and when Martha said, "I believe that thou art the Son of G.o.d, which should come into the world."[053] He did not first become the Son of G.o.d when He took upon Him the nature of man. The Divine Sons.h.i.+p existed in the beginning before He was the child of Mary, the seed of the woman. He was the Son of G.o.d before the birth of Abraham: "before Abraham was I am."[054] Though John the Baptist was older than Jesus, and preceded Him in His ministry, Jesus was yet preferred in honour before him, "for he was before him." "The Lord possessed him in the beginning of his way, before his works of old."[055] In the relation of the Son to the Father, there is a mystery which we cannot solve. "Who shall declare his generation?" Earthly figures fail to set forth Divine realities, and as we are dependent upon human emblems for the conceptions we form of heavenly things, we see through a gla.s.s darkly. But though we cannot fully understand the sense in which our Lord is the Son of G.o.d, we yet believe that He is so in a manner a.n.a.logous to that in which we are our fathers' sons--possessing the same nature as His Father, and having that nature communicated to Him as the only-begotten Son. G.o.d has other sons. Angels are termed sons of G.o.d. Men are also His offspring, and believers are now the sons of G.o.d; but Jesus is G.o.d's son in a higher, special, and perfect sense.

That Jesus claimed to be in this sense the Son of G.o.d is clear from many incidents in His history. It was ostensibly on the ground that He declared Himself to be "equal with G.o.d" that He was arrested and condemned by the Jewish rulers. The high priest put the question to Him directly and solemnly, "I adjure thee by the living G.o.d, that thou tell us whether thou be the Christ, the Son of G.o.d." The reply was distinct and emphatic. "Jesus said, I am: Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."[056] There is no resisting the meaning which these words convey. The Sons.h.i.+p they a.s.sert is very different from that which is implied when a mere man who fears G.o.d and keeps His commandments is said to be a son of G.o.d. It was a claim to the possession of Divine personality and power, and was so understood by His accusers. When Caiaphas heard the reply he accepted it in its full significance, tearing his clothes and exclaiming, "He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death."[057]

His saying that He was the Son of G.o.d was the "blasphemy" for which He was condemned. The horror, real or affected, and the rent robes of the high priest, the verdict of the court, and the contemptuous treatment to which Jesus was afterwards subjected, leave no room for doubting that He declared Himself to be the Son of G.o.d, having at His disposal the powers of heaven and earth.

SECTION 5--OUR LORD

The last t.i.tle of the Second Person is expressive of His dominion. The name "Lord" is the translation of a Greek word, which signifies ruling or governing. Jesus Christ is not only a Lord, He rules by authority and in a sense peculiar to Himself, so that He is commonly spoken of in the New Testament as "the Lord": "Come, see the place where the Lord lay";[058] "They have taken the Lord out of the sepulchre";[059] "I have received of the Lord that which also I delivered unto you." In the time of Christ the t.i.tle "Lord" had for Jews and Jewish Christians a special personal meaning. "The Lord" was in the Septuagint, as it is still in the Authorised English version of the Old Testament, the translation of "Jehovah."[060] When, therefore, the Apostles used this t.i.tle to designate their Master, there is reason to think that they did so in the full belief that He was one with the Father. This view is confirmed by Paul's statement. "To us there is but one G.o.d, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him."[061] As Lord, the government is upon His shoulders, His dominion is universal and His kingdom everlasting. This He claims for Himself "All power is given unto me in heaven and in earth";[062] "All things are delivered unto me of my Father";[063] "The Father loveth the Son, and hath given all things into his hand."[064]

"G.o.d hath highly exalted him, and given him a name above every name that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of G.o.d the Father."[065]

While Christ is the "Lord of all,"[066] the Creed yet sets forth the truth that there is a special sense in which He is the Lord of believers, "our Lord."

Scripture recognises the existence in the universe of two great armies, marshalled under their respective leaders--one under the rule of Jesus Christ, the other under His adversary the Devil, otherwise termed Satan, Apollyon, and the Old Serpent. These powers are in constant antagonism, and every man takes his place in the army of Christ or in that of Satan.

Those opposed to the Lord are rebels who, except they repent, must share the doom of their leader in the place prepared for the devil and his angels; "for He must reign until He hath put all His enemies under His feet." He is their Lord for their overthrow and destruction; while to those who are "with Him,"--"the called, and chosen, and faithful,"[067]--He is their Lord to secure for them victory and everlasting salvation. When we use the expression "our Lord," we declare that we renounce other masters; that we make no compromise with His enemies, and refuse to have "fellows.h.i.+p with the unfruitful works of darkness"; that, renouncing the Devil and his works, rejecting the vain pleasures, pomps, and glories of the world, and denying ourselves the gratification of sinful desires, we accept Christ as our leader, with the determination expressed by the prophet, "O Lord our G.o.d, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name."[068] As the followers and subjects of an omnipotent, righteous King we shall strive to "bring into captivity every thought to the obedience of Christ."

It is noteworthy that a plural p.r.o.noun is used in this recognition of Christ as _our_ Lord, while elsewhere throughout the Creed the confession of belief is personal, "I believe." The plural form here indicates that while in following Jesus we are separated from the world, we are gathered into the fellows.h.i.+p of the saints, and are members of the whole family in heaven and earth.

ARTICLE 3

_Who was conceived by the Holy Ghost, born of the Virgin Mary_

The Creed proceeds to declare belief in the doctrine of the Incarnation, which is thus set forth in the Shorter Catechism: "Christ, the Son of G.o.d, became man, by taking to Himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without sin."[069]

Two Evangelists record the miraculous birth of Jesus. Mark and John do not refer to it, and their silence has led some opponents of Christianity to discredit the statements of Matthew and Luke. But while there is no direct account given by Mark or John of the miraculous conception and birth of Jesus, the fact of His Divine descent is implied in many portions of their Gospels. The words with which Mark opens his narrative clearly express it, "The beginning of the gospel of Jesus Christ, the Son of G.o.d;"[070] as does the statement he makes that at His baptism there came a voice from heaven saying, "Thou art my beloved Son, in whom I am well pleased."[071] John is equally explicit in declaring his belief in the Divinity of Jesus. The opening words of his Gospel a.s.sert His Divine nature: "In the beginning was the Word, and the Word was with G.o.d, and the Word was G.o.d. The same was in the beginning with G.o.d. All things were made by him; and without him was not anything made that was made."[072]

It is evident, therefore, that each of the Evangelists believed in the Divine origin of Jesus, for they would not have used such language regarding one who in their opinion was a mere man, the son of Joseph the carpenter and of Mary his espoused wife. Matthew, who wrote for Jewish converts, shows how fully the Old Testament prophecy was accomplished that Christ should be born, not at Nazareth but at Bethlehem, and especially that Isaiah's prophecy, "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, G.o.d with us,"[073] was fulfilled in the birth of Jesus Christ. Luke, who is termed by Paul "the beloved physician," gives the fullest account of the Nativity. His writings are characterised by minuteness of detail and historical accuracy. Recent investigations have shown that, even in regard to matters about which he was long thought to have been mistaken, Luke's statements are strictly correct.[074]

The story of the miraculous conception would not, without the strongest corroborative evidence, have commended itself to a man of his ac.u.men and his calling. A physician by profession, the companion of Apostles, and possessing singular penetration and sagacity, he tells us that he had received the facts he narrates from eye witnesses and competent authorities. For information as to the events connected with the birth of her Son, Luke would naturally have recourse to Mary. There is evidence in his Gospel that he had intimate knowledge of her private thoughts and actions.[075] Lange, in his _Life of Jesus_, finds in the specialties of the narrative evidence of a woman's diction.[076] Be this as it may, the minuteness of detail, the message of the angel Gabriel, the preservation of the sacred songs, and of the thoughts and words of the Virgin, justify the belief that Luke received his information from herself. When we find him a.s.suring his friend Theophilus that he himself had perfect understanding of all things from the very first, the inference is natural that his information was obtained from the most trustworthy sources. There is no reason to doubt that Mary was a.s.sociated with the Apostles of her Son, and had opportunities of imparting information regarding Him which no other could supply Luke's account corresponds with that of John, to whose care Jesus from the Cross committed His mother, and who from that time "took her unto his own home."[077]

It does not necessarily follow, even if the information was supplied by Mary, that it is therefore to be accepted as true. Human witnesses are not infallible or invariably honest, and it is conceivable that Mary may have been a dreamer or a deceiver. This article of the Creed, contradicting as it does the ordinary course of nature, stands in need of more than a historic statement. Jesus admitted that if His claims had been supported by no other evidence than His own word, the Jews would have had excuse for hesitating to accept Him. "If," said He, "I bear witness of myself, my witness is not true,"[078] and therefore He appealed to the testimony borne to His Messiahs.h.i.+p by His Father, by John the Baptist, by His miracles, and by His life. All the evidence by which the Divine nature and mission of Jesus were accredited goes to support the account of His super natural birth.

That Jesus was born of Mary is a plain historic truth to which all must accord belief. "Yes," said Renan, who did not regard Christ as the Son of G.o.d, "this story of Jesus is no fable, but a true history Christ really lived." The miraculous birth was a fulfilment of prophecy. When the angel told Mary that the child to be born of her would be the Son of G.o.d, he cited Isaiah's prophecy for the confirmation of her faith, and indeed the same truth had been foreshadowed when the promise was given to Eve that her seed should bruise the head of the serpent. The first Adam had no human father. He was the Son of G.o.d. It was therefore fitting that the second Adam should resemble the first in this respect, being in a sense infinitely higher than our first father the Son of G.o.d, His only Son. It was fitting too that He who was to a.s.sume the nature, not of any branch of the human family but of universal man, should be conceived by the Holy Ghost. Other faiths than Christianity are limited in their adaptation to races. The religion of Mahomet is not practicable save in Eastern lat.i.tudes. The Koran enjoins as duties practices that cannot be carried out in Western countries. The faiths of Brahma and Buddha find followers only under Eastern skies, and even Judaism required observances which could be rendered at Jerusalem only. All faiths but Christianity are narrowed down by the nationalities of their founders or adherents. It is otherwise with the religion of Jesus of Nazareth. He came from G.o.d with a mission and a message for the world.

In comparison with the severe requirements of the law and the grievous exactions of religions devised by men, His "yoke is easy and His burden is light." With Him there is "neither Greek nor Jew, circ.u.mcision nor uncirc.u.mcision, Barbarian, Scythian, bond nor free."[079] With Him there are no distinctions of sect, or country, or caste. "In every nation he that feareth G.o.d and worketh righteousness is accepted with him."[080]

In being born, Jesus a.s.sumed the nature of humanity, and, in so doing, more than restored to man the likeness to G.o.d which our first parents lost, for themselves and their descendants, through the Fall. He thereby made it possible for G.o.d to dwell with man, and for man to rise into communion with G.o.d. Sin had effaced the Divine image, and no other than the Son of G.o.d could give back to men the power to reflect in their own lives the character of G.o.d. His possession of the human nature gives us confidence in approaching Him, by a.s.suring us of His brotherhood and sympathy; while His possession of the Divine nature a.s.sures us that He can make His brotherhood and sympathy effectual.

ARTICLE 4

_Suffered under Pontius Pilate, was crucified, dead, and buried_

SECTION 1.--SUFFERED UNDER PONTIUS PILATE

The preceding articles of the Creed appeal to faith. They so far transcend reason that they can be apprehended only when reason is sustained by faith. This article, which affirms that Jesus "suffered under Pontius Pilate, was crucified, dead, and buried," is a simple historical statement. Pilate is a historic person, the details of whose life are recorded, not in the Gospels only, but in secular history.

Josephus records several incidents in the life of Pilate which are strikingly in accordance with his character as set forth in the Gospels.

Tacitus, a Roman historian, who wrote his _Annals_ soon after the crucifixion of Jesus, relates that, while Pilate was governor of Judaea, Jesus Christ was put to death. The testimony of the Gospels and the statement of the Creed are thus confirmed by the Roman and the Jewish historians. But, indeed, the event itself is not the subject of controversy. It is the conclusions drawn from it by the followers of Christ that are disputed. "Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness,"[081] still raises opposition and kindles hostility.

The name of Pilate is inserted not with the view of branding him with infamy, but in order to fix the date of the crucifixion of Jesus. It is the only intimation of the time of His death that the Creed contains. It states that He was born, and that His mother was the Virgin Mary, and beyond this reference to Pilate there is no intimation as to the time of the nativity or the death. Bishop Pearson writes:--"As the Son of G.o.d, by His deliberate counsel, was sent into the world to die in the fulness of time, so it concerns the Church to know the time in which He died.