this account of the Lord’s transfiguration. ‘And he took Peter, and James, and John, his brother, up into a high mountain, apart, and was transfigured before them; and his face did shine as the sun; and his raiment was white as the light; . . . and while he yet spake a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said: This is my beloved Son, in whom I am well pleased. Hear ye him.’
How soberly, simply, modestly, they tell this strange story. How differently they might have told it. A man might write whole poems, whole books of philosophy, about that transfiguration, and yet never reach the full depth of its beauty and of its meaning. But the evangelists do not even try to do that. As with the crucifixion, as with all the most wonderful passages of our Lord’s life, they simply say what happened, and let the story bring its own message home to our hearts.
What may we suppose is the reason of this great stillness and soberness of the gospels? I believe that it may be explained thus. The men who wrote them were too much awed by our Lord, to make more words about him than they absolutely needed.
Our Lord was too utterly beyond them. They felt that they could not understand him; could not give a worthy picture of him. He was too noble, too awful, in spite of all his tenderness, for any words of theirs, however fine. We all know that the holiest things, the deepest feelings, the most beautiful sights, are those about which we talk least, and least like to hear others talk. Putting them into words seems impertinent, profane. No one needs to gild gold, or paint the lily. When we see a glorious sunset; when we hear the rolling of the thunder-storm; we do not talk about them; we do not begin to cry, How awful, how magnificent; we admire them in silence, and let them tell their own story. Who that ever truly loved his wife talked about his love to her? Who that ever came to Holy Communion in spirit and in truth, tried to put into words what he felt as he knelt before Christ’s altar? When God speaks, man had best keep silence.
So it was, I suppose, with the writers of the gospels. They had been in too grand company for them to speak freely of what they felt there. They had seen such sights, and heard such words, that they were inclined to be silent, and think over it all, and only wrote because they must write. They felt that our Lord, as I say, was utterly beyond them, too unlike any one whom they had ever met before; too perfect, too noble, for them to talk about him. So they simply set down his words as he spoke them, and his works as he did them, as far as they could recollect, and left them to tell their own story. Even St. John, who was our Lord’s beloved friend, who seems to have caught and copied exactly his way of speaking, seems to feel that there was infinitely more in our Lord than he could put into words, and ends with confessing,—‘And there are also many more things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written.’
The first reason then, I suppose, for the evangelists’ modesty, was their awe and astonishment at our Lord. The next, I think, may have been that they wished to copy him, and so to please him. It surely must have been so, if, as all good Christians believe, they were inspired to write our Lord’s life. The Lord would inspire them to write as he would like his life to be written, as he would have written it (if it be reverent to speak of such a thing) himself. They were inspired by Christ’s Spirit; and, therefore, they wrote according to the Spirit of Christ, soberly, humbly, modestly, copying the character of Christ.
Think upon that word modestly. I am not sure that it is the best; I only know that it is the best which I can find, to express one excellence which we see in our Lord, which is like what we call modesty in common human beings.
We all know how beautiful and noble modesty is; how we all admire it; how it raises a man in our eyes to see him afraid of boasting; never showing off; never requiring people to admire him; never pushing himself forward; or, if his business forces him to go into public, not going for the sake of display, but simply because the thing has to be done; and then quietly withdrawing himself when the thing is done, content that none should be staring at him or thinking of him. This is modesty; and we admire it not only in young people, or those who have little cause to be proud: we admire it much more in the greatest, the wisest, and the best; in those who have, humanly speaking, most cause to be proud. Whenever, on the other hand, we see in wise and good men any vanity, boasting, pompousness of any kind, we call it a weakness in them, and are sorry to see them lowering themselves by the least want of divine modesty.
Now, this great grace and noble virtue should surely be in our Lord, from whom all graces and virtues come; and I think we need not look far through the gospels to find it.
See how he refused to cast himself down from the temple, and make himself a sign and a wonder to the Jews. How he refused to show the Pharisees a sign. How, in this very text, when it seemed good to him to show his glory, he takes only three favourite apostles, and commands them to tell no man till he be risen again. See, again, how when the Jews wanted to take him by force, and make him a king, he escaped out of their hands. How when He had been preaching to, or healing the multitude, so that they crowded on him, and became excited about him, he more than once immediately left them, and retired into a desert place to pray.
See, again, how when he did tell the Jews who he was, in words most awfully unmistakeable, the confession was, as it were, drawn from him, at the end of a long argument, when he was forced to speak out for truth’s sake. And, even then, how simple, how modest (if I dare so speak), are his words. ‘Before Abraham was, I am.’ The most awful words ever spoken on earth; and yet most divine in their very simplicity. The Maker of the world telling his creatures that he is their God! What might he not have said at such a moment? What might we not fancy his saying? What words, grand enough, awful enough, might not the evangelists have put into his mouth, if they had not been men full of the spirit of truth? And yet what does the Lord say? ‘Before Abraham was, I am.’ Could he say more? If you think of the matter, No. But could he say less? If you think of the manner, No, likewise.
Truly, ‘never man spake as he spake:’ because never man was like him. Perfect strength, wisdom, determination, endurance; and yet perfect meekness, simplicity, sobriety. Zeal and modesty. They are the last two virtues which go together most seldom. In him they went together utterly; and were one, as he was one in spirit.
Him some of the evangelists saw, and by him all were inspired; and, therefore, they toned their account of him to his likeness, and, as it were, took their key-note from him, and made the very manner and language of their gospels a pattern of his manners and his life.
And, if we wanted a fresh proof (as, thank God, needs not) that the gospels are true, I think we might find it in this. For when a man is inventing a wonderful story out of his own head, he is certain to dress it up in fine words, fancies, shrewd reflections of his own, in order to make people see, as he goes on, how wonderful it all is. Whereas, no books on earth which describe wonderful events, true or false, are so sober and simple as the gospels, which describe the most wonderful of all events. And this is to me a plain proof (as I hope it will be to you) that Matthew, Mark, Luke, and John were not inventing but telling a plain and true story, and dared not alter it in the least; and, again, a story so strange and beautiful, that they dared not try to make it more strange, or more beautiful, by any words of their own.
They had seen a person, to describe whom passed all their powers of thought and memory, much more their power of words. A person of whom even St. Paul could only say, ‘that he was the brightness of his Father’s glory, and the express image of his person.’
Words in which to write of him failed them; for no words could suffice. But the temper of mind in which to write of him did not fail them; for, by gazing on the face of the Lord, they had been changed, more or less, into the likeness of his glory; into that temper, simplicity, sobriety, gentleness, modesty, which shone forth in him, and shines forth still in their immortal words about him. God grant that it may shine forth in us. God grant it truly. May we read their words till their spirit passes into us. May we (as St. Paul expresses it) looking on the face of the Lord, as into a glass, be changed into his likeness, from glory to glory. May he who inspired them to write, inspire us to think and work, like our Lord, soberly, quietly, simply. May God take out of us all pride and vanity,