GOD’S TESTIMONY TO JESUS CHRIST.
ON the mount of transfiguration God spoke out of Heaven, saying: “This is my beloved Son, in whom I am well pleased; hear ye him.” This testimony is not only remarkable for the manner in which it was given, but for the source and composition of it; especially remarkable and worthy of our attention that it was taken from the scriptures of the Old Testament; that is, instead of saying some new and independent thing concerning Jesus to assure his disciples of his true character, personality, and his identity with the Messiah so long promised, he simply selects three Old Testament scriptures and combines them into one single testimony. It is a matter of interest to trace the heavenly witness back to its source. In the second psalm we read: “Thou art my son; this day have I begotten thee.” In the forty-second of Isaiah we read: “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles.” In the eighteenth of Deuteronomy we read: “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” By putting together the italicized words of each of the above-quoted scriptures, it may be seen that they make up in almost exact phrase the spoken testimony of God to Jesus. “This is my son” “in whom my soul delighteth,” “unto him ye shall hearken.” It will be noticed that this is a double testimony—a testimony at once to the Old Testament scriptures and to Jesus. By quoting the scriptures in testimony to Jesus, God both confirms them as being his word, and certifies Jesus as being the true object of all their prophecy. Further, it will be observed that these three scriptures are taken from the three great divisions of the sacred writings—the law (Deuteronomy), the prophets (Isaiah), and the Psalms. What a wonderful incidental lesson this contains for us, God quoting his own inspired written word in testimony to his only begotten Son, the incarnate “Word;” than which it could not be possible for us to conceive of a more perfect seal to both. The written word and the incarnate Word are thus linked together. The written word has no significance apart from the incarnate Word, and the incarnate Word is the only key by which we may unlock the written word. They must stand or fall together. And yet we have learned critics to-day who would have us discredit those ancient documents, and treat them as mere literary curiosities of a past age, without special significance to us, or bearing upon the person, character, and work of Jesus Christ. In connection with what has already been pointed out, it is interesting to recall the fact that Jesus himself, both before and after the transfiguration, made his own appeal to these same scriptures for a witness to himself. In the fifth of John he said to them, “Ye search the Scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me. And ye will not come to me, that ye might have life.” The Scriptures without Jesus can do us no good, and they are only of use to us in pointing him out to us as the only Saviour of men. Again after his resurrection he appeals to them for witness and proof, calling the attention of his disciples to them: “And beginning at Moses and all the prophets [David was also a prophet, Matt. 13: 35], he expounded unto them in all the Scriptures the things concerning himself.” And again he said unto them: “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me.” Luke 24:27, 44. It would seem from this that Jesus had constantly appealed to these Old Testament scriptures for proof concerning himself in his intimate intercourse with his disciples. How startling then must have been that testimony spoken from Heaven to him, in the very words of those scriptures which he had before so constantly appealed to. We pass by a like appeal made by Philip to Nathanael (John 1:45) to call attention to a word of Peter’s, in commentary upon the transfiguration testimony. “For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory. This is my beloved Son, in whom I am well pleased. And this voice which came from Heaven we heard, when we were with him in the holy mount.” Then he adds: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed.” 2 Peter 1:17–19. The voice from Heaven, though it was the voice of God himself, was a passing one—a voice which some might mistake; but it was identical with the more sure,52more permanent word of prophecy which we have with us always. To that let us take heed and lay it up in our hearts. How we should like to have heard that heavenly voice! How assuring it would have been to our faith! Nay, could we but now see him transfigured before our eyes, and behold the glorified presences of Moses and Elias, and hear that voice, our doubts would dissolve. But Peter says we have the “more sure word.” The lesson there is obvious. We need not listen for voices or look for union for confirmation of faith, but turn to the Scriptures. In them God is there and constantly speaking concerning the law, and in the same words and language that he would use should he speak from Heaven to us. He could say no more and nothing else than he has said. Nor need the sinner look for a supernatural sign. “They have Moses and the prophets [and the New Testament too]; let them hear them.” “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” Luke 16:29, 31.—Independent.