Special Collections, Princeton Theological Seminary
THE REV. THOMAS W. CATTELL, M.A.,
PRINCIPAL OF EDGE HILL SCHOOL.
These were more noble than those in Thessalonica; in that they received the word with all readiness of mind, and searched the Scriptures daily whether those things were so.--Acts xvii. 11.
The Apostle Paul went from Thessalonica to Berea. At the former place, his doctrines had been rejected, and he and his friends had been treated with great rudeness by the unbelieving Jews. They departed, therefore, privately, to the neighbouring city of Berea; and there Paul, according to his custom, went into the synagogue of the Jews, and three Sabbath days reasoned with them out of the Scriptures. By the Bereans, the apostle and his doctrines were differently received, and this difference is described in the text. "These were more noble than those in Thessalonica; in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so." The persons here referred to were Jews, as well as those at Thessalonica. They were strongly attached to the institutions of Moses--to the ceremonies handed down to them by their fathers, and consecrated by ages of devout observance. The
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preaching of the apostle sounded strangely in their ears. It seemed to conflict with their established faith. But as he had appealed to their own Scripture, and professed to derive all his arguments and proofs from their own prophets, they did not reject them at once. They listened with fixed attention, received the word with all readiness of mind, and began to search the Scriptures for themselves, to study their sacred writings, to see if these things were so, if they were really contained in their Scriptures, and could be fairly proved by the writings of Moses and the prophets.
The conduct of the Bereans is here spoken of by the sacred writer as more noble than that of others who had rejected the gospel without examining its claims--who had retained the prejudices of their early education, without regard to the great truths which their early training involved. As the candor and diligence of the Bereans is commended, so it is worthy of our imitation, so far as the circumstances of their case are applicable to ourselves.
I. The first thing mentioned to the praise of the Bereans is that they received the word with all readiness of mind. This does not mean that they became Christians as soon as they heard the preaching of Paul. They did not lay aside, on the eloquent persuasions of a passing stranger, the doctrines and practice of their fathers, from the time of Moses. But the subject was interesting and important; the claims it presented were urgent and plausible; the Bereans therefore gave it their attention. They listened calmly to the wonders of
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the gospel. They were willing to learn what Paul professed to teach. Whether they should adopt his doctrines was a question to be afterwards decided. In this respect, their conduct differed widely from the course of those to whom Paul had preached at Thessalonica. These rejected the gospel at once, without being acquainted with its nature. They heard some things which seemed to conflict with their previous notions, and without waiting to know the whole truth, without understanding the origin or the bearing of the gospel, they became its bitter and determined opposers.
The conduct of the Bereans in thus receiving the word with all readiness of mind, differs from the course of many who reject the gospel in our day. There are many now, as then, who hear but in part: who conceive a hasty aversion to religion, and oppose violently what they do not understand. There may be some who are familiar with the Bible who do not live according to its teachings. There is a reason for this in the depravity of the heart. Knowledge is not the whole of true piety, though the want of it is a fertile source of infidelity; but we are safe in affirming, that most, if not all, rejecters of the gospel resemble the Bereans less than the Thessalonians.
This hasty condemnation is confessedly ungenerous. It is still more unwise. Any subject has a claim to our attention in proportion to its importance, its probability, and our opportunities of investigating its truth. Now the gospel professes to deal with the highest interests of the immortal
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soul. The burden of its teaching is, that a way of salvation has been provided for dying men; that there is redemption for sinners, happiness and eternal life for the miserable and condemned. If there be but a bare possibility of its truth, it is of vast importance; but if the nature and degree of its evidence renders it highly probable; nay, if that evidence is accessible to all, and is yet so clear that it cannot be resisted, then surely the gospel has an overwhelming claim. The heart bears witness to its own sinful state; the curse of sin is all around us, it is written on all the sufferings of life, it is visible in death, and it speaks in the conscience in tones not to be misunderstood. That a way of redemption was possible, and that Jesus Christ is a divine Saviour, the apostle proved by the miracles he was empowered to perform in his name, and by the wonderful fulfilment of types and prophecies in the person and history of the Son of God. The facts upon which his arguments were based were all familiar; the proofs he brought in support of his conclusions were accessible to his hearers, and adapted to their comprehension. A refusal, therefore, to examine the subject gave evidence, either of a weak head or a bad heart.
II. The next thing worthy of note in the conduct of the Bereans is, that they searched the Scriptures daily, whether these things were so. After they had heard Paul's preaching, his doctrines, and his arguments, they seem slow to adopt his views. They still cling to what they know to be true. The Bible was the anchor of their faith. They had
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been favored with repeated evidence that their Scriptures were a revelation from God. To the Scriptures, therefore, the Bereans resort to test the doctrines of the apostle. There was much in his preaching in apparent conflict with their ceremonial observances. It proposed to abolish customs considered sacred for ages--to lay aside the smoking altar and the bleeding victim for a spiritual sacrifice of prayer and faith. It seemed like tearing the very life of religion from their hearts. They must have clear grounds for a change so thorough. Nothing less than the authority of God himself could satisfy their minds; they search the Scriptures, therefore, with intense anxiety. It is a daily search, a close examination of its inspired teachings. The arguments of the apostle, if we may judge by his writings, were close and conclusive. There was no such thing as denying his conclusions, if his premises were correct. The Bereans searched the Scriptures in private to see if these were true. He had led them to grand results. He had exhibited God in a new and wonderful character. He had pointed out the end of their sacrifices--the great high priest and victim, so long and so beautifully typified in their temple service. He had spoken of faith in Christ as connected with peace and freedom from condemnation. Could there be any mistake on these points? did they follow from what the Old Testament taught of the character and work of their Messiah? was Jesus of Nazareth the hope of their nation? did all the descriptions of their prophets and all the symbols of their law
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meet and find their fulfilment in him? Thus they compare the apostle's doctrine with their sacred books; they search the Scriptures daily; it is no occasional reading, no single question, but a repeated and anxious searching of the Bible, the expression of a sincere and ardent desire to know the truth, to know whether the gospel had a well-grounded claim upon their faith.
This is the point in which their example is especially worthy of our imitation. The gospel comes to us as it did to the Bereans, with its claims and its evidence. Its claims are founded on its importance and its probable truth: its evidence is laid in miracles and prophecy, and in the present operations of an Almighty Spirit. If we have not the ministry of Christ and his Apostles, we have their recorded testimony to the great doctrines for which they lived and died. We have the Prophecies--still unfolding their meaning to the interpretation of the events so long predicted--and we have, above all, the witness of the Spirit, in the adaptedness of the gospel to the necessities of our dying state. We have the power of the gospel exhibited in the lives of its real possessors--in its victory over sin and the grave. The very existence of the church, with its sacred influences, is a witness for the truth of the gospel; at this very day there are hundreds of thousands believing its promises and rejoicing in its hopes. It has brought peace into our communities, happiness into our families, and joyful hopes to cheer the departing moments of many once dear to our hearts. Is it possible, under
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all these circumstances to remain indifferent to the question whether these things are so; with so much to indicate its importance--with so much to render it, to say the least, probable, are we not called upon to give it a serious examination?
If those who neglect religion are right, if they are excusable in their course, then how wonderful must be the delusion of so many of the professed believers in the gospel, from the time when Jesus died upon the cross. If these things be not so, how deeply are our friends, some whom we most respect and love, how deeply are they sunk in a miserable superstition. But if on the other hand, they are right, if they have found him of whom Moses in the law and the prophets did write, then how terrible is your condition if you neglect it. If there be any thing in religion, and we neglect it, it is at the peril of our souls. To remain indifferent is to perish.
I have thus far urged attention to the subject of religion, from its importance, and from the overwhelming probability that it is true. I now mention, in conclusion, two other considerations, one drawn from the history of the Bereans, and the other from the effects of a candid examination upon Christian life.
I. The natural tendency of a candid and thorough examination of the claims of the gospel is to lead to true piety. It is added in the verse which follows the text, Therefore many of them believed, as the result of their fidelity in searching the scriptures. It has already been remarked that in very
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many, if not in all cases, infidelity is connected with ignorance. A knowledge of the gospel is an essential element of conversion. Yet knowledge is not of itself enough to make any man a sincere Christian. There is much in the Bible which opposes the pride of the human heart, and there is much even in the character of the Saviour to give offence to wicked men. So that we might know the whole gospel, in all its parts, and yet be lost. Yet knowledge is not only important--it is necessary. Without some correct apprehension of the truths of the Bible, there is, for intelligent sinners, no salvation. It has often occurred that mere desire of knowledge--a mere willingness to examine, has led not only to a conviction of the truth, but to a saving acquaintance with its rich provisions.
It is related of Gilbert West and Lord Lyttleton, that being once in conversation on their infidel views, they agreed to unite in exposing the pretensions of the Bible from its own evidence. The one chose the history of the conversion of Paul, and the other his doctrine of the resurrection, as the points of their attacks. With vigorous minds they began the study of their subjects, and the result was two of the most masterly arguments in favor of the Christian religion now in possession of the Church. Lord Lyttleton not only convinced himself, but he will convince any candid man who reads his treatise, that the account of Paul's conversion, given in the twenty-sixth chapter of Acts, must be true, because it is impossible to explain the narration on any other supposition. It was impossible for Paul
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to have been an enthusiast, a dupe, or a hypocrite. The only solution of his conduct is to be found in the truth of his narration, and in the reality of the doctrines he believed and preached.
II. Again, a thorough examination of the Scriptures is wise in reference to the satisfaction of believing and the comfort of religious experience. It lays the foundation for a solid and progressive Christian character. It gives clearness to the Christian's views, stability to his judgment, and confidence throughout his life. He is distracted by no fears, lest all should prove delusive. He knows it to be true. He has received no cunningly devised fable. His house is built upon the rock, unmoved by all the storms of unbelief.
Therefore, let the duty of searching the Scriptures become a paramount matter, not only because the whole subject of religion is of vast and unspeakable importance; not only because all the evidence is in favor of its truth; but also because this is one divinely-appointed means of conversion, and because the knowledge of the Scriptures thus obtained will be of incalculable benefit to you, if you ever do become a sincere follower of Christ. As, therefore, you value your safety, as you hope to have an interest in the blessings of the gospel, and as you desire to enjoy the advantages of religion, let me urge you to search the Scriptures, whether these things are so.
Source: The Princeton Pulpit. Edited by John T. Duffield, New York: Charles Scribner, 1852. Pp. 293-301.
