Men of the Bible; Some Lesser-Known Characters Part 10

Men of the Bible; Some Lesser-Known Characters Part 10

The Roman centurion who, in command of four soldiers, had the duty of seeing the sentence of the law duly executed, was so profoundly moved by what he saw of the Divine Sufferer and by His dying cry, that he exclaimed, "_Truly this was the Son of G.o.d_," and thus he became the first of the great mult.i.tude out of all nations who give honour to the Lamb that has been slain. The women, too, who were sometimes despised for weakness and timidity, proved themselves in this crisis to be heroines. And Joseph of Arimathea, who up to this moment of shame and apparent defeat had been content to remain a secret disciple of our Lord, now boldly avowed his love and loyalty.

The "_even_" had come, the second evening of the Jews, and the last streak of golden light was beginning to fade from the western sky.

Three lifeless bodies were still hanging on the crosses at Golgotha, but according to Jewish custom they were about to be taken down, and flung into a dishonourable grave, when Joseph "_went in boldly to Pilate, and begged the body of Jesus_," caring for our Lord in death as another Joseph had cared for him in infancy.

This man is described as an "_honourable counsellor_," which doubtless means a member of the Sanhedrim. He is also spoken of as "_a good man and a just_," which could not have been said of many of his fellow-counsellors. On this occasion his action was sufficiently important in its relation to prophecy, and in its bearing as evidence of the reality of the burial and of the resurrection of our Lord, to be mentioned in each of the Four Gospels. Yet neither by this nor by social influence, nor by brilliant gifts (if he possessed them), did he become prominent in the early Church. Probably he was a man of practical sagacity and ready resource, rather than of great spiritual force. He could not stand on the same level with Simon Peter, the fisherman, whose honour it was so to hold the key of the Kingdom as to open the door of it to the Gentiles; nor did he ever attain influence comparable to that of Paul, who shook the citadel of paganism to its foundations, and planted amid its fallen defences the seed of the Kingdom, even the word of G.o.d. Joseph must be regarded as a common soldier, rather than as a general in Christ's army; but when the officers had fallen, or deserted their Leader, he bravely stepped to the front and proved himself a hero. Perhaps all the more on this account some study of his character and conduct may encourage those who are not prominent in the Church to cultivate his fidelity, prompt.i.tude, and courage.

If we piece together the few fragments of his biography which are scattered through the Four Gospels, we shall gain a fuller and more accurate conception of the man.

I.

It is clear that Joseph had already protested against the wrong done to our Lord by the Sanhedrim, though he had been powerless to prevent it.

In this protest no doubt Nicodemus would have sided with him, but he was probably absent, for Joseph seems to have stood alone in his refusal to condemn the prophet of Nazareth. This was not easy. He would be urged to vote with his fellow-counsellors on the ground that their ecclesiastical authority, which had been defied, must be maintained, and that loyalty to the Sanhedrim demanded that all members of it should sink their private opinions in its defence. To hold out against an otherwise unanimous council would be the more difficult if Joseph had but recently attained the honour of membership, and this is probable, for the allusion to his "_new grave_" seems to imply that he had not long resided in Jerusalem. It was difficult, and possibly dangerous, to a.s.sert his independence; but he did so by vote, if not by voice, for he "_had not consented to the counsel and deed of them_."

Right-minded men are not infrequently placed in a similar position. A policy may be initiated which they disapprove, and yet their protest against it may wreck the party and even displace the government, so that they naturally hesitate between party loyalty and enlightened conscience. Others who are engaged in business, or in professional affairs, have sometimes to confront doubtful practices which, though sanctioned by custom, unquestionably tend to the lowering of the moral tone of the nation. Their own financial interests, their fear of casting a slur on some known to them, who, though guilty of such practices are in other respects honourable men, and their dread of posing before the world as over-scrupulous, pharisaic men, who are righteous over-much--all urge them to keep quiet, especially as such a custom cannot be put down by one man. Yet is not conscience to be supreme, even under such conditions? The cultivation of the required moral heroism, which is sadly lacking in all sections of society, must begin in youth; and in this, elder brothers and sisters as well as parents and teachers of all grades have serious responsibility.

Occasionally the moral atmosphere of a whole school becomes corrupt, and practices spring up which can only be put down by some right-minded lad or girl running the risk of unpopularity and social ostracism, yet it is under such conditions that G.o.d's heroes are bred; and books like _Tom Brown's Schooldays_ have done much to foster the development of the heroic temper.

The truth is, that, wherever we are, in this world where evil widely prevails, fidelity to conscience must occasionally inspire what seems an unavailing protest against the practice of the majority. But we must see to it on such occasions that a real principle is at stake, and that we are not moved by mere desire for self-a.s.sertion, nor by pride and obstinacy. If, however, we are consciously free from these, and bravely protest against a wrong we cannot prevent, we may at least look for the approval of Him who carried His protest against evil up to the point of death, even the death of the Cross.

In thus taking up our stand against what we believe to be wrong, we may be, imperceptibly to ourselves, emboldening others, who are secretly waiting for some such lead.

II.

If Joseph required bravery on the council, he needed it still more when he went into the presence of Pilate to beg the body of Jesus.

The Roman procurator was a man to be dreaded by any Jew, and was just now in a suspicious and angry mood. But Joseph not only braved a repulse from him. He knew he would have to confront the far more bitter hostility of the priests. Theirs was a relentless hate, before which Peter had fallen, and Pilate himself had quailed. Yet this man Joseph, brought up though he had been in circ.u.mstances of ease, went in boldly to Pilate and deliberately ran the risk of their savage hatred, which would not only bring about as he believed his expulsion from office, but in all probability cruel martyrdom. It was a bold step; but no sooner did he take it than another rich man was by his side--Nicodemus by name--who also himself was one of Christ's disciples, though secretly, for fear of the Jews. The act of Joseph had more far-reaching consequences on the conduct of others than he expected.

Most heroic actions are richer in results than is expected by those who dare to do them; though the immediate effects may seem disappointing.

Elijah learnt to his amazement that although all the people on Carmel had not been converted, more than seven thousand faithful men had been emboldened by his conduct. And when John plucked up courage to go right in to the palace of the high priest, Peter, who till then had followed Jesus afar off, went in also.

The truth is, that we all have influence beyond the limits of what we can see or estimate--parents over children, employers over their young people, mistresses over servants; for what we are these are encouraged to be, whether for good or for evil. Indeed, even a child who fearlessly speaks the truth, a servant who does her work thoroughly and cheerfully, an obscure lad who in a small situation is faithful to honour and truth, will effect far more than is imagined. Others who are unperceived are emboldened, and range themselves on the side of righteousness.

Joseph discovered, as many have done since, that when he steadfastly set his face towards duty he succeeded far better then he expected.

When he went into the palace of Pilate he foresaw that he might be asked to pay an enormous ransom, for that would be only customary; or possibly his request might be scornfully refused by the procurator, who was angry with himself and with the Jews. But, doubtless to his amazement, no such thing happened. Without delay, or bartering or abuse, Pilate at once gave him leave.

History is crowded with similar incidents. How helpless and hopeless the Israelites were when they found themselves face to face with the waters of the Red Sea, while the army of Egypt was rapidly overtaking them; yet they soon discovered that their danger was to prove their means of deliverance; for the waters which barred their progress to liberty soon overwhelmed their enemies. In other spheres of experience such deliverances have come, and will continue to come, to trustful souls:

"Dark and wide the sea appears, Every soul is full of fears, Yet the word is 'onward still,'

Onward move and do His will; And the great deep shall discover G.o.d's highway to take thee over."

Peter had a similar experience when in prison. He arose and followed the angel, and safely pa.s.sed through the first and the second ward; but the great iron gate seemed an insuperable barrier, yet that opened to them of its own accord, and he stepped through it into liberty. Thus it was with the women who as they walked, while it was yet dark, towards the grave of their Lord, thought of one difficulty which seemed insurmountable, and asked one another, "_Who shall roll us away the stone at the door of the sepulchre_?" Still on they went, with faith and courage, and when they reached their imagined difficulty they found that it had vanished; for they saw that the stone was rolled away.

A similar experience is constantly met with. It is shared by a young man who is expected to undertake some doubtful transaction, but from conscientious scruple hesitates. He fears what the result of a refusal may be, but resolves to risk it; perhaps to find that the order is not pressed, or that some new incident opens up for him a way of escape.

True, G.o.d does not always deliver a conscientious man from the special danger before him, but in the forum of conscience, and before the judgment-seat of Christ, he will be righted.

Be the result what it may, we must be true to conscience, which, however, is but another form of saying, we must be true to G.o.d; and instead of peering into the future, and picturing to ourselves all possible evil results, we must learn to take the next obvious step in the pathway of duty, trusting that G.o.d will make the next step clear, possible, and safe. When a tourist is climbing a difficult mountain, his guide sometimes rounds a corner, or climbs up to a higher level, and for a time is lost to sight, having left his charge behind him; and he, unaccustomed to such an expedition, dares not look down, and fears to stir another step, till feeling the rope taut between himself and the guide, and hearing his cheery voice, he ventures forward, to find that the danger was not so great as he imagined. Thus made bolder by each difficulty surmounted, he begins to feel the exhilaration of a mountain climb, which braces the nerves more than anything besides. If we are really anxious to be in G.o.d's appointed way, and boldly take it when it is made clear, we may be sure that He will answer the prayer: "_Hold up my goings in Thy paths, that my footsteps slip not_."

III.

There are crises in the experience of every one when the whole future is determined; and such a crisis came to Joseph of Arimathea.

He had been for some time a disciple of Jesus, but had never avowed the fact. But after standing on Calvary and seeing the death of his Lord, sorrow, shame, and indignation so stirred him, that at once he went in boldly unto Pilate. It was the turning-point in his history, when obedience to G.o.d-given impulse decided his whole destiny. The spiritual influences which play upon our souls are not even in their flow. There are times when one is strangely moved, although in outward environment there is little to account for it. The sermon listened to may be illiterate, the hymn sung may be dest.i.tute of poetic beauty, the friendly word may be spoken by a social inferior--yet one of these sometimes suffices as the channel of divine power, which shakes the soul to its very depths. We have known the unexpected avowal of love to Christ on the part of one obscure scholar set all in the cla.s.s thinking on the subject of personal responsibility to G.o.d, and to His Church. And sometimes the sorrow of leaving home for the first time, or the death of a dearly-loved friend, has sufficed to arouse the question, "_What must I do to be saved_?" We must beware of allowing such opportunities for decisive action to slip away unimproved. When a vessel has grounded at the harbour-bar, she must wait till the tide lifts her, or she will not reach a safe anchorage; but when the tide does flow in, no sane man will let the chance go by, lest a storm should rise and wreck her within reach of home.

It is noteworthy that Joseph was moved to decision and confession by the crucifixion of the Lord; for this might have been expected to seal his lips. It would seem to have been easier to follow the great Teacher when listening crowds gathered round Him, and mult.i.tudes were being healed of whatsoever diseases they had, than to acknowledge loyalty to Him when He was crucified as a malefactor. Yet it was from the Cross that this man went into the Church. The light came to him when darkness seemed deepest. It was in the presence of the crucified Saviour, of whom even the Roman centurion said, "_Truly this was the Son of G.o.d_," that Joseph learned to say, "Because thou hast died for me, I will henceforth live for Thee." This was one of the earliest triumphs of the Cross, in which Paul gloried, and of Him who died thereon--dying for us all, that we who live should not henceforth live unto ourselves but unto Him. In the presence of that memorable scene we are called on for more than admiration or adoration, even for a pa.s.sionate devotion to Him who gave Himself up for us all.

It may be that some of His professed followers may again fail Him, and that others will step in to do the service which He requires. In the hour of darkness all His recognised disciples forsook him and fled; and when the tragedy on Golgotha was over, it was not Peter, and James, and John, and Andrew, who rendered Him the last service, but holy, humble women, and Joseph and Nicodemus, who up till then had not been reckoned as disciples at all. There are times in the history of the Church when our Lord seems "_crucified afresh, and put to an open shame_," while His so-called disciples remain silent and hidden. Superst.i.tion and sin still join hands to put the Christ to death, to bury Him, and seal His sepulchre. But secret disciples are meanwhile avowing themselves; coming from the east, and the west, from the north, and from the south, to fill up the vacant places, to do the needed services, and to rejoice in a risen and glorified Lord. Better by far the doing of a simple act of love to the Saviour who died for us--such as Joseph did--than loud professions of loyalty, or accurate knowledge of creeds. Hear once more the solemn words of Jesus: "_Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven_."

"And that voice still soundeth on From the centuries that are gone To the centuries that shall be!

From all vain pomps and shows, from the pride that overflows, From all the narrow rules and subtleties of Schools, And the craft of tongue and pen: Bewildered in its search, bewildered with the cry: 'Lo here, lo there, the Church!' poor, sad Humanity Through all the dust and heat turns back with bleeding feet By the weary road it came Unto the simple thought by the Great Master taught, And that remaineth still: 'Not he that repeateth the Name But he that doeth the Will.'"

PHILIP, THE EVANGELIST

BY REV. GEORGE MILLIGAN, M.A., D.D.

Philip the Evangelist must be carefully distinguished from Philip the Apostle. And though it is little that we are told regarding him in Scripture, that little is very significant. He first comes before us as one of the seven chosen by the early Church at Jerusalem to take charge of the daily ministration of charity to the poor widows (Acts vi. I ff.). And when this work is hindered by the outbreak of persecution following on the death of Stephen, we find him at once departing to enter on active missionary work elsewhere (Acts viii. 4 ff.). The fact that he should have selected Samaria as the scene of these new labours, is in itself a proof that he was able to rise above the ordinary Jewish prejudices of his time. And this same liberal spirit is further exemplified by the incident in connection with which he will always be princ.i.p.ally remembered.

In obedience to a Divine summons, Philip had betaken himself to the way that goeth down from Jerusalem to Gaza. And if at first he may have wondered why he should have been called upon to leave his rapidly progressing work in Samaria for a desert road, he was not for long left in doubt as to what was required of him. For as he walked along he was overtaken by an Ethiopian stranger returning in his chariot from Jerusalem. This man, who was the chamberlain or treasurer of Candace, Queen of the Ethiopians, had heard somehow in his distant home, of the Jewish religion, and had undertaken this long journey to make further inquiries regarding it. We are not told how he had been impressed; very possibly the actual fruits that he witnessed were very different from what he had expected. But one treasure at least he had found, a Greek copy of the prophecies of Isaiah, and this he was eagerly searching on his return journey, to see if he could find further light there. One pa.s.sage specially arrested his attention, the touching pa.s.sage in which the prophet draws out his great portraiture of the Man of Sorrows. But, then, how reconcile the thought of this Messiah, suffering, wounded, dying, with the great King and Conqueror whom the Jews at Jerusalem had been expecting! Could it be that he had anything to do with our Jesus of Nazareth, of whom he had also heard, and whom, because of the Messianic claims He had put forward, the Jewish leaders had crucified on a cross? Oh, for some one to help him! Help was nearer than he thought. Prompted by the Spirit, Philip ran forward to the chariot; and no sooner had he learned the royal chamberlain's difficulties than he "_opened his mouth, and beginning from this scripture, preached unto him Jesus_" (Acts viii. 35).

We are not told on what particulars Philip dwelt; but, doubtless, starting from the prophetic description of the Man of Sorrows, "_despised and rejected of men_," he would show how that description held true of the earthly life of Jesus. And then he would go on to show the meaning and bearing of these sufferings. They arose from no fault on the part of Jesus; but, "_He was wounded for our transgressions, He was bruised for our iniquities_." And yet that was not the end. The life which had thus ended in shame had begun again in glory: the cross had led on to the crown. And as thus he unfolded the first great principles of the Christian faith, Philip would press home on the eunuch's awakened conscience that they had a vital meaning for him. "_Repent_," can we not imagine him pleading as Peter had pleaded before, "_and be baptised . . . in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Ghost_" (Acts ii. 38). The eunuch's heart was touched, and he asked that he might be baptized. Satisfied that he was in earnest, Philip agreed to his request. And when they came to a certain water, "_they both went down into the water, both Philip and the eunuch; and he baptized him_." Thus "the Ethiopian changed his skin," and "_went on his way rejoicing_" to his distant home, to declare in his turn to his countrymen the tidings of great joy.

There are many points of view from which we might regard this beautiful incident, but it is with it in its bearing on the person and character of Philip that we are alone at present concerned. And in considering it further in this light, it may be well to confine ourselves to noticing in what way it gained for Philip his distinctive t.i.tle of "_the Evangelist_," and consequently what it has to teach us still regarding all evangelistic and missionary work.

I.

The Evangelist.

With regard to the evangelist himself, one truth stands out clearly from the whole narrative, his work is _given_ to him to do. He is first and foremost a missionary, one sent.

It is a pity, perhaps, that in our ordinary speech, we have come to limit the name "missionary" so much to the man who carries the gospel abroad. No doubt he is a missionary in the highest sense of the word; but still the fundamental idea in every minister or evangelist's position is the idea of one sent--sent for a particular purpose, with a particular message to proclaim wherever G.o.d may place him. He has no power, no authority of his own. All that he has comes from Him whose servant he is, and whose truth he has to announce.

You remember--to appeal at once to the highest example--how ever-present this thought of His mission was to the mind of our Lord and Master. His meat, so He told His disciples, was to do the will of Him that sent Him (John iv. 34). The word which He spake was not His own, but the Father's who sent Him (John xiv. 24). And so when the time came for His sending forth His disciples to carry on His work, it was as "Apostles," those sent, that the work was entrusted to them; and in the same spirit He prayed for them in His great intercessory prayer: "_As Thou didst send Me into the world, even so sent I them into the world_" (John xvii. 18).

If we keep this view of the evangelist as the missionary, ever before us, there is one fact regarding his position we can never lose sight of. He has no new truth of his own to declare, no new theories of his own to frame. The message which he has to deliver is not his own, but G.o.d's; and it must be his constant endeavour to learn that message for himself, and then, as G.o.d's servant, to announce it to others. Men may receive his message. If they do not, he dare not subst.i.tute any other.

II.

His Message.

In what does the evangelist's message consist? "_Philip_," we are told, "_preached unto him_ JESUS." And what that included we have already seen. It was the story of the life, and the death, and the resurrection of Jesus of Nazareth, a new story then, an old story now, but still "the old, old story" for us.