Tuesday, January 23, 2007

Witnesses of the Resurrection

Sermon 22. Witnesses of the Resurrection

"Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us who did eat and drink with Him after He rose from the dead." Acts x. 40, 41.

{282} IT might have been expected, that, on our Saviour's rising again from the dead, He would have shown Himself to very great numbers of people, and especially to those who crucified Him; whereas we know from the history, that, far from this being the case, He showed Himself only to chosen witnesses, chiefly His immediate followers; and St. Peter avows this in the text. This seems at first sight strange. We are apt to fancy the resurrection of Christ as some striking visible display of His glory, such as God vouchsafed from time to time to the Israelites in Moses' day; and considering it in the light of a public triumph, we are led to imagine the confusion and terror which would have overwhelmed His murderers, had He presented Himself alive before them. Now, thus to reason, is to conceive Christ's kingdom of this world, which it is not; and to suppose that then Christ came to judge the world, {283} whereas that judgment will not be till the last day, when in very deed those wicked men shall "look on Him whom they have pierced."

But even without insisting upon the spiritual nature of Christ's kingdom, which seems to be the direct reason why Christ did not show Himself to all the Jews after His resurrection, other distinct reasons may be given, instructive too. And one of these I will now set before you.

This is the question, "Why did not our Saviour show Himself after His resurrection to all the people? why only to witnesses chosen before of God?" and this is my answer: "Because this was the most effectual means of propagating His religion through the world."

After His resurrection, He said to His disciples, "Go, convert all nations:" [Matt. xxviii. 19.] this was His especial charge. If, then, there are grounds for thinking that, by showing Himself to a few rather than to many, He was more surely advancing this great object, the propagation of the Gospel, this is a sufficient reason for our Lord's having so ordained; and let us thankfully receive His dispensation, as He has given it.

1. Now consider what would have been the probable effect of a public exhibition of His resurrection. Let us suppose that our Saviour had shown Himself as openly as before He suffered; preaching in the Temple and in the streets of the city; traversing the land with His Apostles, and with multitudes following to see the miracles which He did. What would have been the {284} effect of this? Of course, what it had already been. His former miracles had not effectually moved the body of the people; and, doubtless, this miracle too would have left them as it found them, or worse than before. They might have been more startled at the time; but why should this amazement last? When the man taken with a palsy was suddenly restored at His word, the multitude were all amazed, and glorified God, and were filled with fear, saying, "We have seen strange things today." [Luke v. 26.] What could they have said and felt more than this, when "one rose from the dead"? In truth, this is the way of the mass of mankind in all ages, to be influenced by sudden fears, sudden contrition, sudden earnestness, sudden resolves, which disappear as suddenly. Nothing is done effectually through untrained human nature; and such is ever the condition of the multitude. Unstable as water, it cannot excel. One day it cried Hosanna; the next, Crucify Him. And, had our Lord appeared to them after they had crucified Him, of course they would have shouted Hosanna once more; and when He had ascended out of sight, then again they would have persecuted His followers. Besides, the miracle of the Resurrection was much more exposed to the cavils of unbelief than others which our Lord had displayed; than that, for instance, of feeding the multitudes in the wilderness. Had our Lord appeared in public, yet few could have touched Him, and certified themselves it was He Himself. Few, comparatively, in a great multitude could so have seen Him {285} both before and after His death, as to be adequate witnesses of the reality of the miracle. It would have been open to the greater number of them still to deny that He was risen. This is the very feeling St. Matthew records. When He appeared on a mountain in Galilee to His apostles and others, as it would seem (perhaps the five hundred brethren mentioned by St. Paul), "some doubted" whether it were He. How could it be otherwise? these had no means of ascertaining that they really saw Him who had been crucified, dead, and buried. Others, admitting it was Jesus, would have denied that He ever died. Not having seen Him dead on the cross, they might have pretended He was taken down thence before life was extinct, and so restored. This supposition would be a sufficient excuse to those who wished not to believe. And the more ignorant part would fancy they had seen a spirit without flesh and bones as man has. They would have resolved the miracle into a magical illusion, as the Pharisees had done before, when they ascribed His works to Beelzebub; and would have been rendered no better or more religious by the sight of Him, than the common people are now-a-days by tales of apparitions and witches.

Surely so it would have been; the chief priests would not have been moved at all; and the populace, however they had been moved at the time, would not have been lastingly moved, not practically moved, not so moved as to proclaim to the world what they had heard and seen, as to preach the Gospel. This is the point to be kept in view: and consider that the very reason why Christ showed Himself at all was in order to raise up witnesses {286} to His resurrection, ministers of His word, founders of His Church; and how in the nature of things could a populace ever become such?

2. Now, on the other hand, let us contemplate the means which His Divine Wisdom actually adopted with a view of making His resurrection subservient to the propagation of His Gospel.—He showed Himself openly, not to all the people, but unto witnesses chosen before of God. It is, indeed, a general characteristic of the course of His providence to make the few the channels of His blessings to the many; but in the instance we are contemplating, a few were selected, because only a few could (humanly speaking) be made instruments. As I have already said, to be witnesses of His resurrection it was requisite to have known our Lord intimately before His death. This was the case with the Apostles; but this was not enough. It was necessary they should be certain it was He Himself, the very same whom they before knew. You recollect how He urged them to handle Him, and be sure that they could testify to His rising again. This is intimated in the text also; ''witnesses chosen before of God, even to us who did eat and drink with Him after He rose from the dead." Nor were they required merely to know Him, but the thought of Him was to be stamped upon their minds as the one master-spring of their whole course of life for the future. But men are not easily wrought upon to be faithful advocates of any cause. Not only is the multitude fickle: but the best men, unless urged, tutored, disciplined to their work, give way; untrained nature has no principles. {287}

It would seem, then, that our Lord gave His attention to a few, because, if the few be gained, the many will follow. To these few He showed Himself again and again. These He restored, comforted, warned, inspired. He formed them unto Himself, that they might show forth His praise. This His gracious procedure is opened to us in the first words of the Book of the Acts. "To the Apostles whom He had chosen He showed Himself alive after His passion by many infallible proofs; being seen of them forty days, and speaking of the things pertaining to the kingdom of God." Consider, then, if we may state the alternative reverently, which of the two seems the more likely way, even according to a human wisdom, of forming preachers of the Gospel to all nations,—the exhibition of the Resurrection to the Jewish people generally, or this intimate private certifying of it to a few? And remember that, as far as we can understand, the two procedures were inconsistent with each other; for that period of preparatory prayer, meditation, and instruction, which the Apostles passed under our Lord's visible presence for forty days, was to them what it could not have been, had they been following Him from place to place in public, supposing there had been an object in this, and mixing in the busy crowds of the world.

3. I have already suggested, what is too obvious almost to insist upon, that in making a select few the ministers of His mercy to mankind at large, our Lord was but acting according to the general course of His providence. It is plain every great change is effected by the few, not by the many; by the resolute, undaunted, {288} zealous few. True it is that societies sometimes fall to pieces by their own corruption, which is in one sense a change without special instruments chosen or allowed by God; but this is a dissolution, not a work. Doubtless, much may be undone by the many, but nothing is done except by those who are specially trained for action. In the midst of the famine Jacob's sons stood looking one upon another, but did nothing. One or two men, of small outward pretensions, but with their hearts in their work, these do great things. These are prepared, not by sudden excitement, or by vague general belief in the truth of their cause, but by deeply impressed, often repeated instruction; and since it stands to reason that it is easier to teach a few than a great number, it is plain such men always will be few. Such as these spread the knowledge of Christ's resurrection over the idolatrous world. Well they answered the teaching of their Lord and Master. Their success sufficiently approves to us His wisdom in showing Himself to them, not to all the people.

4. Remember, too, this further reason why the witnesses of the Resurrection were few in number; viz. because they were on the side of Truth. If the witnesses were to be such as really loved and obeyed the Truth, there could not be many chosen. Christ's cause was the cause of light and religion, therefore His advocates and ministers were necessarily few. It is an old proverb (which even the heathen admitted), that "the many are bad." Christ did not confide His Gospel to the many; had He done so, we may even say, that it would have been at first sight a presumption against its coming {289} from God. What was the chief work of His whole ministry, but that of choosing and separating from the multitude those who should be fit recipients of His Truth? As He went the round of the country again and again, through Galilee and Judea, He tried the spirits of men the while; and rejecting the baser sort who "honoured Him with their lips while their hearts were far from Him," He specially chose twelve. The many He put aside for a while as an adulterous and sinful generation, intending to make one last experiment on the mass when the Spirit should come. But His twelve He brought near to Himself at once, and taught them. Then He sifted them, and one fell away; the eleven escaped as though by fire. For these eleven especially He rose again; He visited them and taught them for forty days; for in them He saw the fruit of the "travail of His soul and was satisfied;" in them "He saw His seed, He prolonged His days, and the pleasure of the Lord prospered in His hand." These were His witnesses, for they had the love of the Truth in their hearts. "I have chosen you," He says to them, "and ordained you that ye should go and bring forth fruit, and that your fruit should remain." [John xv. 16.]

So much then in answer to the question, Why did not Christ show Himself to the whole Jewish people after His resurrection. I ask in reply, what would have been the use of it? a mere passing triumph over sinners whose judgment is reserved for the next world. On the other hand, such a procedure would have interfered with, {290} nay, defeated, the real object of His rising again, the propagation of His Gospel through the world by means of His own intimate friends and followers. And further, this preference of the few to the many seems to have been necessary from the nature of man, since all great works are effected, not by a multitude, but by the deep-seated resolution of a few;—nay, necessary too from man's depravity, for, alas! popular favour is hardly to be expected for the cause of Truth. And our Lord's instruments were few, if for no other reason, yet at least for this, because more were not to be found, because there were but few faithful Israelites without guile in Israel according to the flesh.

http://www.newmanreader.org/works/parochial/volume1/sermon22.html

2 comments:

  1. Steve Jackson1/23/2007 7:26 PM

    "So much then in answer to the question, Why did not Christ show Himself to the whole Jewish people after His resurrection. I ask in reply, what would have been the use of it? a mere passing triumph over sinners whose judgment is reserved for the next world. . . .And our Lord's instruments were few, if for no other reason, yet at least for this, because more were not to be found, because there were but few faithful Israelites without guile in Israel according to the flesh."

    Interesting. I bet Kasper, et al. would have denounced Newman as an anti-semite

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  2. We should keep in mind that the "few" Christ appeared to were at least hundreds of people. For the large majority of them, we don't know whether they were believers prior to the appearances. It seems that James, Paul, and Paul's travel companions, at the least, weren't. And appearances aren't the only evidence for such an event. The testimony of witnesses is evidence for people who weren't witnesses themselves, as is the case in other areas of life. The empty tomb, particularly after a guard had been posted, was evidence. So were the miracles performed by some of the witnesses. Paul's ability to perform miracles after seeing the resurrected Christ would add credibility to his testimony, for example. Why should we limit our evaluation of the evidence people had to the one category of direct sightings of the risen Jesus? That's not the only evidence people had. It's not as if dismissing the testimony of hundreds (or more) of people becomes reasonable just because you weren't one of the witnesses or just because the number of witnesses could have been larger. People had sufficient evidence without Christ's appearing to more people.

    When more people did have direct access to an event, as with some of Jesus' pre-resurrection miracles and the darkness at the crucifixion, for example, the early opponents of Christianity tried to dismiss those miracles as works of Satan or, in the case of the darkness, an unusual natural occurrence. We don't have to wonder whether some people would have been willing to dismiss miracles even after having high quality evidence for them. The early enemies of Christianity who dismissed Jesus as a sorcerer or magician, for example, weren't denying that apparent miracles had occurred. Rather, they were looking for a way to dismiss the implications Christians associated with those miracles. Jesus' pre-resurrection miracles, His prophecy fulfillments, the miracles of His apostles, etc. were often of a highly public nature, yet both ancient and modern critics look for ways to dismiss those more public events as well. It's not as though these critics are more receptive of the more public miracles.

    When critics can offer an explanation of Christ's appearances to "few" that's comparable to or better than the Christian explanation, then they can demand more evidence. But since they can't offer a comparable or better explanation for the few, but instead offer explanations that are far weaker, why ask for more than a few? In light of the principles Paul lays out in Acts 17:26-27, our focus should be on the evidence we have, not speculations about what might have happened with more evidence. We can speculate that Pontius Pilate would have become a Christian if Jesus had appeared to Him after the resurrection, but we can also speculate that he would have responded along the lines of Mark 3:22.

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