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The divine authority of the doctrines of the apostles.

The Lord Jesus, whose words were all uttered under divine influence (§ 6, 7, 8), commissioned all the apostles whom he had chosen(1), with the single exception of Judas, the traitor(2), to promulgate and propagate (3) those doctrines which he had himself taught. From their discharge of this commission, he anticipated the happiest results(4); not only because the apostles had been his companions(5), and had been instructed in his doctrines, and had been eyewitnesses of his miracles(6), but because he depended principally on the agency of God (John 17: 11-15), who would, by various aid, supply the absence of Jesus who had hitherto been their friend and instructor; and in his stead, give them another supporter, who would never abandon them, John 14: 16, 17, and would perfectly qualify them for the discharge of their official duties, Acts 1: 8. Luke 24: 48, 49. Thus, the personal agency of the apostles was by no means dispensed with, in the performance of their duties(7); but they were required to combine (John 15: 26, 27) those instructions which should be given them by their constant and exalted guide, with what their own knowledge and ability supplied. Jesus assured them, that the Spirit of truth,” to пvεvμa τns aineias, John 14: 17, who perfectly coincided with him and his Father ( 8 ), would bring to their recollection, all those words of his which they might have forgotten, as often as such recollection should be necessary to the discharge of their official duties(9); that he would correct their knowledge of the things they had imperfectly comprehended, and

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would communicate (10) to them, all necessary knowledge, not(11) excepting a knowledge of future and secret things, which they could not obtain(12) by natural means. And hence it follows, that when in some of their communications, their invisible and constant instructor, o napaxλntos(13), brought nothing to their recollection, but left them to use their natural ability and knowledge; those communications were really sanctioned by the Spirit of truth. According to the certain declaration of Jesus, therefore, we are to view all the doctrines of his apostles as the doctrines of that Spirit of truth(14), under whose immediate guidance they always discharged their official duties; and we are bound, at the risk of certain punishment, to attach to them divine authority(15). (Mark 16: 15, 6: 11.) Nor have we any reason to fear, that the apostles might have neglected to treasure up in their memory with sufficient care, those declarations of Jesus which regarded themselves, as they had occasion so frequently, even in the commencement of their apostleship, to recall those declarations, and to compare them with their own experience.

ILLUSTRATION 1.

The selection of the apostles by Jesus.

This is recorded Mark 3: 13-19. Compare Acts 1:2-13.

ILLUSTRATION 2.

The exception of Judas the traitor.

During his last addresses to his disciples, Jesus always expressed himself with reserve, as long as Judas was amongst them, John 13: 10, 17-19; but as soon as Judas was gone, he ex

pressed unqualified approbation of his disciples, and gave them the most ample promises. Judas was therefore the only one to whom the commission, which he gave to his disciples at his departure, was not to be applied.1

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ILLUSTRATION 3.

The apostolic commission.

See John 17: 18, 20. 20: 21. Matth. 28: 16-20. Luke 24: 47. Acts 1: 8. 10: 42. Mark 16: 14, 15. The genuineness of the latter passage is vindicated in Diss. I. in libror. N. Test. historicorum aliquot locos.2 On the genuineness of the conclusion of the Gospel of Mark, the reader may also see Paulus' Commentary,3 Eichhorn's Introduction to the New Testament, Hug's Introduction,5 and Kuinöl Commentarii in Marcum et Lucam.6 The latter work contains additional references, as well as a compendious view of the evidence for and against the genuineness of this passage. See also Thiess' New critical Commentary on the New Testament." To the writers mentioned by the two last authors, may be added Gratz's "Attempt to account for the origin of the first three Gospels," Tübingen 1812, in which the genuineness of this passage is disputed.

ILLUSTRATION 4.

Jesus expected that his Father would support and aid the apostles.

See John 15: 16. 17: 15, 20.

1 See the work "On the Object of John's Gospel &c." p. 210 &c. and

ILLUSTRATION 5.

The apostles were the companions of Jesus.

See Mark 3:14, εποιησε δωδεκα, ἵνα ωσι μετ' αυτου, he appointed twelve, that they should remain with him. John 15: 27. Compare Acts 1: 21 &c.

ILLUSTRATION 6.

The apostles were witnesses of his works and doctrines. See John 15: 27. 17: 6—8, 14. Luke 24: 45-48. Acts 1: 2, 3, 21, 22. 10: 39, 41.

ILLUSTRATION 7.

Supernatural aid was combined with the use of their own faculties in the case of the apostles.

Matth. 13: 52. 10: 27. There certainly were instances in which the apostles were to speak without any preparation, Luke 21: 14, and in which their superior helper, who promised to supply the want of preparation, must necessarily do more than merely inspire them with intrepidity and presence of mind; since otherwise they could not dispense with previous reflection, so necessary to give value and effect to their communications. There were instances in which, by the special aid of Christ 1 or 2 of the Holy Spirit,3 the apostles were, in the very moment of their delivery, ev avtŋ τy woα, supplied with the words or the truths which they were to utter, and previous meditation was thus rendered unnecessary. 5 But the promise contained in the texts referred to, specifies the occasions when this aid should be given; namely, when they were arraigned before a public tribunal, and had to speak in selfdefence, and conse

1 Luke 21: 15.

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2 John 16: 13-15.

4 v. 12. Matth. 10: 19. Mark 13: 11.

3 Luke 12: 12.

5 v. 11.

quently stood in greater need of special assistance than in the discharge of the ordinary duties of their office. Still, one thing at least, follows from this promise, namely, that in every case in which their circumstances rendered it necessary, the Spirit of God did suggest to the apostles, what they should utter. Other cases might occur, beside those of their judicial defence, in which the apostles would need such special aid in the discharge of their official duties; and we learn from some passages of Scripture,1 that they were authorised to expect such special aid on such occasions, as well as when arraigned before the tribunal of their enemies. But if special aid was given whenever it was necessary, it follows that when it was not given, it would have been superfluous; and, therefore, that when the apostles were left to the use of their own powers, their instructions were no less conformable to the will of their divine Instructor, than when they were directed by his special aid.

NOTE. From Acts 23: 5, a suspicion may arise, that the apostle Paul, in his defence before the Jewish sanhedrim, took refuge under a falsehood. But Michaelis, in his Annotations in loc. p. 419-422, and in his Introduction to N. T. p. 53 &c. has proved from Josephus, that Ananias was not at that time, properly the highpriest; but had previously been removed, and at this time, when there was no highpriest, he was arbitrarily acting in that capacity. Now, either this was not known to Paul, who had arrived at Jerusalem only a few days previously, or Paul intends, by the words ουκ ᾔδειν ότι εστιν αρχιερευς I did not know that he was highpriest, to insinuate that Ananias actually was not highpriest.2

1 John 14: 26. 16: 12-15.

2 Compare also Hess' "History and Writings of the Apostles of Jesus, Vol. H. p. 411 &c. 3d edit. 1809—1811.