Page images
PDF
EPUB

ON PRAYING TO JESUS CHRIST.

It has been supposed by some persons, that prayer ought not to be addressed to CHRIST; and the reason they assign for this is, that JESUS said to his disciples, " And in that day ye shall ask me nothing." (John xvi. 23.) But those who hold this opinion evidently mistake the sense of the text; for the asking which seems to be prohibited in the former part of the verse is expressed by the verb raw, but the asking which is encouraged in the latter part is expressed by the verb area. Now at is commonly employed in the way of prayer, or petition; (Matt. v. 42; vii. 7, 8, 9; xviii. 19; xxvii. 20, &c.;) but searaw is frequently used to denote interrogation and inquiry. (Matt. xvi. 13; Mark iv. 10; Luke ix. 45; xxii. 68, &c.)

I readily grant that these verbs are sometimes used to convey a different sense ; but their significations in the passages here quoted plainly prove, that gwraw may be considered as referring to the asking of questions, and are as indicating prayer and supplication. The context also fully justifies this acceptation of the terms in the present case; for, in this very chapter, we have an account of the disciples asking questions of, and interrogating their Master, which plainly implied ignorance or doubt in the inquirer. When they were informed that, in a little while, CHRIST would be hidden from their view, and, in a little while, would visit them again, they understood not the saying, and were perplexed about its meaning. JESUS knew that they were desirous to ask him, avtov sewräv, verse 19; that is, to ask him a question concerning the meaning of his words. He therefore proceeded to inform them, that great joy would succeed their temporary sorrow; and that their grief for his sufferings and death would be followed by unspeakable comfort at his resurrection, but more especially at the coming of the HOLY GHOST, by whose divine teaching they should be so perfectly instructed, that the asking of questions, for the sake of information, should be rendered perfectly unnecessary. "At that day ye shall ask me nothing" respecting the sense of my words; "for the HOLY GHOST shall teach you all things" of this nature," and bring all things to your remembrance whatsoever I have said unto you." All this was verified accordingly; for, before the SPIRIT was poured upon them from on high, the disciples were accustomed to ask many questions; (Matt. xiii. 10; Mark iv. 10; Luke viii. 9; John xiii. 36; xiv. 22; Acts i. 6, &c.;) but after the celestial flame, in the form of fiery tongues, had rested upon them at the day of Pentecost, their minds were so enlightened, that they needed not to make any more such inquiries. Hence it is plain, that when JESUS said, "Ye shall ask me nothing," he meant, "Ye shall ask me no more questions."

2. That there can be nothing in the above-mentioned text against

praying to JESUS CHRIST, is evident from the confession of THOMAS, who most unreservedly avowed the divinity of his risen LORD. When our blessed SAVIOUR invited his incredulous disciple to examine his hands and side, which were wounded on the cross, "THOMAS answered and said unto him, My LORD, and my God." (John xx. 28.) I know it has been said by some, that this was a vague and unmeaning exclamation, uttered through the sudden surprise which the unexpected sight of CHRIST then occasioned. But this is a positive contradiction of the Evangelist's express words; for it is not said that THOMAS cried out, as the disciples did in the storm, (Matt. xiv. 26,) but that "THOMAS answered and said unto JESUS, MY LORD, and my GOD."

The title of LORD was commonly given to JESUS by his own disciples, (John xiii. 13,) and by all who professed to be his followers. (Matt. vii. 21; Luke vi. 46, &c.) When, therefore, he was risen from the dead, those who had conversed with him said unto THOMAS, "We have seen the LORD:" but when THOMAS saw him, he called him his LORD, and his God; as if he would say, "Thou art he whom I have been accustomed to call LORD; but I now confess thee to be my LORD, and my God." And it is very remarkable that CHRIST did not in the least degree reprove TпHOMAS for what he said, but, on the contrary, expressed his approbation of the words spoken.

When the inhabitants of Lycaonia would have paid divine honour to BARNABAS and PAUL, the Apostles rent their clothes, and loudly expressed their disapprobation before the people. (Acts xiv. 14.) When JonN would have worshipped the angel, that heavenly messenger immediately forbade it, and commanded him to worship God. (Rev. xxii. 9.) And can it be supposed that the meek and lowly JESUS would suffer his disciple to give him divine honour if it did not belong to him? He would not permit the temple to be profaned in his presence; for he drove out the buyers and sellers, cast forth the merchandise, and overthrew the tables. (John ii. 15.) Is it, then, possible, that he should discover so much zeal for the sanctity of a place which was so soon to be destroyed, and yet manifest so little concern for the sacred name of the Most High GOD, as to suffer the glory which was due to JEHOVAH alone to be given to a mere creature?

When PETER, through misguided affection towards his Master's person, addressed him in an improper manner, he forthwith corrected the mistake by a sharp reproof. (Matt. xvi. 22, 23.) But, if JESUS was not God, the mistake of THOMAS was of much greater consequence than that of PETER; because a little time would show the error of the latter, but time would never correct the misconception of the former on the contrary, his declaration must inevitably prove a snare to believers, and lead Christians of future ages to worship a creature instead of the CREATOR,

:

As a Prophet, he must have known that this confession of his disciple, if it passed without correction, would naturally induce his followers to adore him as GOD. Yet so far was the disciple from receiving any sort of reproof, that his declaration was manifestly approved by CHRIST, who said, "Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." That is, Because thou hast seen me, thou hast believed me to be thy LORD, and thy God blessed are they who have not seen me, and yet have believed me to be their LORD, and their GOD; confessing this truth by their lives and conversations.

:

3. It has been asked, What proof had THOMAS of CHRIST's divinity? Was his resurrection from the dead a sufficient reason to believe that he was God in the proper sense of the word? I answer, JESUS openly taught this doctrine during the course of his public ministry. When the Jews objected to his having seen ABRAHAM, because he was not fifty years old, he answered, "Verily, verily, I say unto you, Before ABRAHAM was, I am." (John viii. 58.) Some pretend that CHRIST meant that he was before ABRAHAM in respect of authority and excellence, not in point of time or priority of existence. But there is not the least shadow of reason for such a supposition. It is plain that the question of the Jews, in the preceding verse, which brought on the reply, had no sort of reference to authority or excellence, but related solely to priority in point of existence; therefore the answer of CHRIST must refer to the same subject. They supposed that Jesus did not exist in ABRAHAM's time, and consequently could never have seen him; whereas our LORD positively assured them that he existed prior to the existence of that patriarch; for Пgiv Aßexaμ yeroo plainly signifies before ABRAHAM existed; as is clear from the following passages :-Πριν αλέκτορα φωνήσαι, before the cock erow; (Matt. xxvi. 34;) Пgiv yenσbai, before it come to pass; (John xiv. 29;) that is, before the time of the act or event made mention of. Hence the sense of the text is, "Before the time of ABRAHAM, I am."

It is also evident that the language employed by CHRIST would be altogether improper for any mere man to make use of. If any person, speaking of one younger than himself, should say, "Before he was, I was," the expression would be very just; but should he say, "Before he was, I am," the assertion would be perfectly improper, and quite inconsistent with the rules and nature of language. This declaration could not be made by any being that ever had a beginning; consequently, it could never proceed from an angel, because it plainly expresses independent and eternal existence. When MOSES desired to know by what name he should call the Gop of his people, the LORD said unto him, "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." (Exod. iii. 14.) From which it

appears, that I AM is an appellation which distinguishes GoD from every created being; and, therefore, must be incommunicable and for ever appropriated to DEITY alone. Yet by this sacred name did JESUS distinguish himself, and thereby claimed the supreme title which belonged to the Eternal JEHOVAH. The Jews, accordingly, consecrated this name as applicable to the Most High GoD, and, hearing JESUS lay claim to it, were proceeding to stone him; and it is evident that he left them under this persuasion, without making the least attempt to convince them of the contrary.

Moreover, he frequently declared himself to be the Son of GoD, and as such he was acknowledged by his disciples. (Matt. xiv. 23; xvi. 16.) Now it is very certain that the Jews understood this to imply positive equality with the Supreme Being. This is not to be wondered at, when our LORD had taught them that all men should honour the SON, even as they honour the FATHER. (John v. 23.) If then the SoN is to be honoured even as the FATHER is honoured, then the Son must be God, as receiving that worship which belongs to God alone.

That the disciples, in general, had not clear conceptions of this doctrine, is no just objection to the conclusion which I have drawn : for it is well known that they had not proper conceptions of their Master's sufferings and resurrection, although he spake of these things so frequently. But when THOMAS saw his risen LORD, he remembered and believed the words of JESUS, and made confession accordingly.

4. When the disciples were commissioned to preach the Gospel to the Gentiles, they were commanded by CHRIST to baptize every convert in the name of the FATHER, and of the Son, and of the HOLY GHOST. (Matt. xxviii. 19.) Now Baptism, properly speaking, signifies a full and eternal consecration of the person to the service and honour of that Being in whose name it is administered: but this consecration can never be made to a creature; therefore the FATHER cannot be a creature, the Son cannot be a creature, neither can the HOLY GHOST be a creature: consequently, the FATHER must be God, the Son must be God, and the HOLY GHOST must be God. As therefore the Son is very God, he must be the proper object of prayer.

5. This argument receives abundant confirmation from the case of STEPHEN, who, in his last moments, breathed out his soul in prayer to JESUS CHRIST. It is written, "And they stoned STEPHEN, calling upon God, and saying, LORD JESUS, receive my spirit." (Acts vii. 59.) It is proper to remark, that the word God is not found in the Greek text; therefore JESUS is the only name that is called upon in this solemn invocation. If, therefore, any name were inserted in italics, the passage should stand thus, "And they stoned STEPHEN, calling upon Jesus, and saying, LORD JESUS, receive my spirit."

If any one should object that the repetition of the name JESUS, in so short a space, would be improper, let him consider the words of the Psalmist: "Then called I upon the name of the LORD; O Lord, I beseech thee, deliver my soul." (Psalm cxvi. 4.) Here the former part of the verse describes the object, and the latter part the subject of the prayer the first shows to whom the petition is addressed, and the second points out what the petitioner prays for. Here, then, is a manifest proof that prayer is offered to JESUS CHRIST; and that in the most solemn circumstances in which it could be offered, viz. when a man was breathing his last. This is, properly speaking, one of the highest acts of worship which can be offered to God; and this act of worship was offered to JESUS by one who could not be mistaken at the time.

It has long been believed, that good men, when near death, have been often favoured with peculiar manifestations and discoveries of divine things. But if any advantage of this nature could be derived from a proximity to the land of spirits, STEPHEN must surely have possessed it; for he then stood upon the threshold of eternity, and there was but one step between him and the mansions of the blessed. He was also privileged with a peculiar discovery of the upper world, which, in a singular manner, was laid open to his view, while the light of heaven shone upon his soul. But, above all, he was full of the HOLY GHOST. When it is said that a man is full of the HOLY GHOST, it is evidently meant that he speaks as the SPIRIT of GOD directs and influences him. (Acts ii. 4; 2 Pet. i. 21.) Moreover, JESUS promised his disciples that when the SPIRIT of Truth was come, he should guide them into all truth. (John xvi. 13.) Now it is certain, that the SPIRIT of Truth was come to STEPHEN, and he was full of that SPIRIT when he died praying to JESUS CHRIST. Hence it follows, if the promise of CHRIST be true, that STEPHEN was guided into the truth, and was a true worshipper when he died. If he was a true worshipper, the object of his adoration must be the true God: but JESUS CHRIST was the object of his adoration; therefore, JESUS CHRIST must be the true God.

Again, If JESUS CHRIST be not the true GOD, STEPHEN was an idolater, and died performing an act of false worship. If he died invoking one that was not God, and performing an act of false worship, he was never guided into the truth, although the SPIRIT of truth was come. If he was never guided into the truth, the promise of CHRIST Could not have been true. As surely, therefore, as the promise of our LORD is true, so surely it is proper to pray to JESUS CHRIST.

(To be continued.)

« PreviousContinue »