John 10:31-33 Then the Jews took up stones again to stone him.… Consider the general expression respecting our Lord's Person which arises upon a survey of our Lord's miracles. To a thoughtful humanitarian they present, taken as a whole, an embarrassing difficulty. In the case of "the miracles of power," Schenkel observes: "These are not cures which could have been effected by the influence of a striking sanctity acting on a simple faith. They are prodigies such as Omnipotence alone could achieve. The laws of nature are simply suspended. Jesus does not here merely exhibit the power of moral and mental superiority over common men; He upsets and goes beyond the rules and bounds of the order of the universe." The writer proceeds to argue that such miracles must be expelled from any life of Christ which "criticism" will condescend to accept. But the question arises how much is to be expelled? Is the Resurrection, e.g.? If so, then there is nothing left to argue about, for Christianity itself is gone (1 Corinthians 15:14, 13). And if this conclusion be objected to, we must reply that our Lord's credit and honour were entirely staked upon this issue (Matthew 12:39, 40) But the Resurrection was attested by evidence which must outweigh everything except an a priori conviction of the impossibility of miracles, since it was attested by two hundred and fifty persons (1 Corinthians 15:6). As to a priori objections, St. Paul would have argued, as most Theists, and even Rousseau have argued, that they cannot be urged by any man who believed seriously in a living God at all. But on the other hand, if the Resurrection be admitted, it is puerile to object to the other miracles. As compared with them, that occurrence has all the force of an a fortiori argument, and are fitly complemental incidents of a history in which the Resurrection has made it plain that we are dealing with One in whose case an ordinary experience of the limits and conditions of human power are altogether at fault. But if the miracles of Jesus be admitted in the block, as they must be by a "rational" believer in the Resurrection, then they point to the Catholic belief, as distinct from any lower conceptions respecting the Person of Christ. They differ from those of prophets and apostles, in that, instead of being answers to prayer granted by a Higher Power, they manifestly flow forth from the majestic life resident in the Worker. And instead of presenting so many "difficulties" which have to be surmounted or set aside, they are in entire harmony with that representation of our Saviour's personal glory which is embodied in the Creeds. St. John accordingly calls them Christ's "works," meaning that they were just such acts as might be expected from Him, being such as He was. They are like the kind deeds of the wealthy, or the good advice of the wise; they are like that debt of charity which is due from the possessors of great endowments to suffering humanity — Christ as Man owed this tribute of mercy which His Godhead had made it possible for Him to pay to those whom (such was His love) He was not ashamed to call His brethren. (Canon Liddon). Parallel Verses KJV: Then the Jews took up stones again to stone him. |
    |