Part 3 (1/2)
[Sidenote: _Jesus' relation to the Old Testament_]
The Old Testament, therefore, is the final record of a revelation extending through thousands of years, finding at last its most exalted expression in the messages of the Hebrew prophets, and its clearest reflection in the thoughts and experiences of the priests, sages, and psalmists of ancient Israel. In varied literary forms and by many different writers the best fruits of that revelation have been preserved. Ancient traditions, songs, proverbs, laws, historical narratives, prophecies, and psalms, each present their precious truth.
The Israelitish race, however, never fully completed the work to which it was called. A master was needed to distinguish between the essential and the non-essential, to simplify and unify the teachings of the Old Testament as a whole, and to apply them personally to individual life, A man was demanded to realize fully in his own character the highest ideals of this ancient revelation. A divinely gifted prophet was required to perfect man's knowledge, and to bring him into natural, harmonious relations with his Eternal Father. The world awaited the advent of a Messiah who would establish, on the everlasting foundations of justice and truth and love, the universal kingdom of G.o.d. These supreme needs were met in fullest measure by the Master, the perfect Man, the Prophet, and the Messiah, whose work the New Testament records.
[Sidenote: _Points of likeness and contact between the two Testaments_]
While there are many superficial points of difference in language, literary form, background, and point of view between the Old and the New Testaments, these are insignificant in comparison with the essential points of likeness and contact. Each Testament is but a different chapter in the history of the same divine revelation. The one is the foundation on which the other is built. The writers of the New constantly a.s.sume the historical facts, the inst.i.tutions, and the teachings of the Old. Although in Greek garb, their language and idioms are also those of the Old. On many themes, as, for example, man's duty to society, Jesus said little, for the teachers of his race had fully developed them and there was little to add. Repeatedly by word and act he declared that he came not to destroy the older teachings, but simply to bring them to full perfection. The Old Testament also tells of the long years of preparation and of the earnest expectations of the Israelitish race; the New records a fulfilment far transcending the most exalted hopes of Hebrew seers. The same G.o.d reveals himself through both Testaments. One progressively unfolding system of religious teachings, one message of love, and one divine purpose bind both together with bonds that no generation or church can break.
V
THE INFLUENCES THAT PRODUCED THE NEW TESTAMENT
[Sidenote: _Importance of the study of origins_]
The present age is supremely interested in origins. Not until we have traced the genesis and earliest unfolding of an inst.i.tution or an idea or a literature do we feel that we really understand and appreciate it.
Familiarity with that which is n.o.ble breeds not contempt but reverence, and intelligent devotion. Acquaintance with the origin and history of a book is essential to its true interpretation. Therefore it is fortunate that modern discovery and research have thrown so much light upon the origin of both the Old and the New Testaments.
[Sidenote: _The growing recognition that the natural is divine_]
Equally fortunate is it that we are also learning to appreciate the sublimity and divinity of the natural. The universe and organic life are no less wonderful and awe-inspiring because, distinguis.h.i.+ng some of the natural laws that govern their evolution, we have abandoned the grotesque theories held by primitive men. Similarly we do not to-day demand, as did our forefathers, a supernatural origin for our sacred books before we are ready to revere and obey their commands. With greater insight we now can heartily sing, ”G.o.d moves in a natural way his wonders to perform.” Our ability to trace the historical influences through which he brought into being and shaped the two Testaments and gave them their present position in the life of humanity does not in a thoughtful mind obscure, but rather reveals the more clearly, their divine origin and authority.
[Sidenote: _Value of the comparative study of the origin of both Testaments_]
Through contemporary writings and the results of modern biblical research it is possible to study definitely the origin of the various New Testament books and to follow the different stages in their growth into a canon. This familiar chapter in the history of the Bible is richly suggestive, because of the clear light which it sheds upon the more complex and obscure genesis and later development of the Old Testament. It will be profitable, therefore, to review it in outline, not only because of its own importance, but also as an introduction to the study of the influences that produced the older Scriptures; for almost every fact that will be noted in connection with the origin and literary history of the New has its close a.n.a.logy in the growth of the Old Testament.
[Sidenote: _The threefold grouping of the New Testament books_]
We find that as they are at present arranged, the books of the New Testament are divided into three distinct cla.s.ses. The first group includes the historical books: the Gospels and Acts; the second, the Epistles--the longer, like the letters to the Romans and Corinthians, being placed first and the shorter at the end; while the third group contains but one book, known as the Apocalypse or Revelation. The general arrangement is clearly according to subject-matter, not according to date of authors.h.i.+p; the order of the groups represent different stages in the process of canonization.
[Sidenote: _Why the Gospels are not the earliest_]
Their position as well as the themes which they treat suggest that the Gospels were the first to be written. It is, however, a self-evident fact that a book was not written--at least not in antiquity, when the making of books was both laborious and expensive--unless a real need for it was felt. If we go back, and live for a moment in imagination among the band of followers which Jesus left behind at his death, we see clearly that while the early Christian Church was limited to Palestine, and a large company of disciples, who had often themselves seen and heard the Christ, lived to tell by word of mouth the story of his life and teachings, no one desired a written record. It is not surprising, therefore, that the oldest books in the New Testament are not the Gospels. The exigencies of time and s.p.a.ce and the burning zeal of the apostles for the churches of their planting apparently produced the earliest Christian writings.
[Sidenote: _Origin of the earliest epistles_]
In his second missionary journey Paul preached for a time at Thessalonica, winning to faith in the Christ a small mixed company of Jews and proselyte Greeks. His success aroused the bitter opposition of the narrower Jews, who raised a mob and drove him from the city before his work was completed. But the seed which he had planted continued to grow. Naturally he was eager to return to the infant church. Twice he planned to visit it, but was prevented. In his intense desire to help the brave Christians of Thessalonica, he sent Timothy to inquire regarding their welfare and to encourage them. When about 50 A.D.
Timothy reported to Paul at Corinth, the apostle wrote at once to the little church at Thessalonica a letter of commendation, encouragement, and counsel, which we know to-day as First Thessalonians and which is probably one of the oldest writings in our New Testament, Galatians perhaps being the earliest.
[Sidenote: _Paul's later epistles_]
Another letter (II Thess.) soon followed, giving more detailed advice.
As the field of Paul's activity broadened, he was obliged more and more to depend upon letters, since he could not in person visit the churches which he had planted. Questions of doctrine as well as of practice which perplexed the different churches were treated in these epistles. To certain of his a.s.sistants, like Timothy, he wrote dealing with their personal problems. Frankly, forcibly, and feelingly Paul poured out in these letters the wealth of his personal and soul life. They reveal his faith in the making as well as his mature teachings. Since he was dealing with definite conditions in the communities to which he wrote, his letters are also invaluable contemporary records of the growth and history of the early Christian church. Thus between 30 and 60 A.D., during the period of his greatest activity, certainly ten, and probably thirteen, of our twenty-seven New Testament books came from the burning heart of the apostle to the Gentiles.
[Sidenote: _Growth of the other epistles_]
Similar needs impelled other apostles and early Christian teachers to write on the same themes with the same immediate purpose as did Paul.
The result is a series of epistles, a.s.sociated with the names of James, Peter, John, and Jude. In some, like Third John, the personal element is predominant; in others, the didactic, as, for example, the Epistle of James.