Part I
Jesus Christ as a Prophet
That the great deliverer promised to the Jews should appear to them in the character of a prophet was predicted at a very early stage in the history of that nation.
During their journey from Egypt to Canaan, their leader, Moses, was addressed by the God of Abraham in the following language: — “I will raise them (the Jews) up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him” (Deut. 18: 18-19).
The Jews were not left in doubt as to the character of the “prophet” who was to be “raised up from among their brethren”; they were told he was to be “like unto” him to whom the prediction was uttered. They would, therefore, look for one who should fulfil similar functions to those of their leader in the wilderness. In addition to discharging the functions of a “prophet” (Deut. 34: 10), Moses filled the office of a “mediator” (Deut. 5: 5; Gal. 3: 19), a lawgiver (Exodus 19: 3), and a “king” or ruler (Deut. 33: 4-5). It would, therefore, be but reasonable for the twelve tribes of Israel to indulge in the expectation that the promised prophet like unto Moses, should also be a mediator, lawgiver, and king.
A Marvellous Discovery
That Jesus Christ is the only one in whom this expectation can be realised, is proved by Peter’s quoting the foregoing prediction (see Acts 3: 20-23), and expressly applying it to him who was crucified by the Jews. Many, indeed, when he appeared among them, recognised him as a great prophet.
Thus, Philip, when he had found Nathaniel, said, “We have found him of whom Moses in the law and the prophets did write, Jesus of Nazareth” (John 1: 45); the Samaritan woman said to him, “Sir, I perceive that thou art a prophet” (John 4: 19); the multitude who witnessed the miracle of the five loaves and two fishes were constrained to say, ” This is of a truth that prophet that should come into the world ” (John 6: 14); the man who was born blind and restored to sight by Jesus, when asked who cured him, replied, “He is a prophet” (John 9: 17). When Jesus entered Jerusalem on an ass the people who accompanied him, in reply to the question “Who is this?” answered, “This is Jesus, the prophet of Nazareth, of Galilee” (Matt. 21: 11); at the raising of the widow’s son at Nain, those present declared “that a great prophet is risen up among us, and that God hath visited his people” (Luke 7: 16); and after his own resurrection the two disciples whom Jesus met on the road to Emmaus, spoke of him as “a prophet mighty in deed and word” — (Luke 24: 19).
In all these cases Jesus was declared to be a prophet on account of either the wonderful miracles he wrought, or the marvellous words he spoke. The Jews had been accustomed to see their prophets perform miracles from the time of Moses onwards. Hence the statement of Nicodemus — “Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him” — (John 3: 2). The object for which they were performed was, of course, to furnish proof that the words he spoke were not his own, but those of the God of Abraham, Isaac, and Jacob; in accordance with the prediction given by Jehovah through Moses: — “I will put my words in his mouth, and he shall speak unto them all that I shall command him.”
Its Remarkable Effect
With those whose ears were not dull of hearing, and whose eyes were not closed, the miracles he wrought had the desired effect. Indeed, even apart from his miracles, his words were so marvellous as to convince many that he was no ordinary personage. The people who listened to his sermon on the mount, unattended as it was by any miraculous power, “were astonished at his doctrine; for he taught them as one having authority, and not as the scribes” (Matt. 7: 28-29); the inhabitants of Capernaum also were “astonished at his doctrine, for his word was with power” (Luke 4: 32); and even the officers of that class which derided and persecuted him — “the chief priests and Pharisees” — could not forbear to say, “Never man spake like this man” — (John 7: 46).
The Gentiles of the present day have not the advantage possessed by the Jews who lived contemporarily with Jesus Christ, of witnessing his mighty deeds, or listening to his wonderful words. But they possess the privilege of being able to read the records of those deeds and words. With the majority of people this is sufficient to produce the conviction that Jesus of Nazareth was a “teacher from God”. For such only is this treatise designed. It were well if it could be said that an understanding and belief of the truths taught by him were as widespread as is the recognition of his claim to be a prophet. It is not denied that those who recognise him as a prophet sent from God, think that they believe his teaching, and that they are very earnest and sincere in what they believe. But it must be obvious that sincerity and earnestness are not alone sufficient; they may be manifested quite as effectually in propagating error, as in the spread of truth. The truth or falseness of their belief can only be tested by an appeal to the words actually uttered by Jesus.
Correct Belief Essential
It is no unimportant matter to know and believe what the prophet like unto Moses taught. A correct belief in this matter, is indeed, absolutely necessary to anyone to enter within the pale of salvation. No amount of belief in Jesus as a person, or in the goodness of his character, can be of any avail unless accompanied by a belief in his teaching; not simply an acquiescence in his moral precepts, but an intelligent understanding of the doctrines he enunciated. The truth is declared by himself in the following words: — “He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken the same shall judge him in the last day; for I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak” (John 12: 48-49). Jesus here teaches, not only that his hearers will be condemned for rejecting him, but for not receiving the words which he uttered in the days of his flesh; and he furthermore gives the reason, namely, that he had spoken that which his Father had commanded him to speak. Hence, to reject his teachings is to disbelieve God. And “he that believeth not God hath made him a liar” — (I John 5: 10).
How can anyone reasonably expect to find favour with God if he denies or even abstains from believing the words of truth which He has caused to be uttered through the mouth of Jesus? In the departments of literature, science, and art, it is not customary to reckon as disciples of a great man any but those who not merely make a profession of attachment to him, but who really and truly believe the theories or principles which he has promulgated. How, then, can any but those who truly believe with an understanding mind the great truths taught by the Son of God, be entitled to be called disciples of Jesus Christ? Few, probably, will demur to this proposition when stated in general terms. To put their assent to the test, therefore, it is necessary to enter into particulars. For this purpose it is proposed to expound in order the great fundamental truths taught by Jesus Christ in the capacity of a prophet.