TESTIMONY.

THEUDAS. THIEVES.

397

Making, on an average, a writer for every three years, for the first four centuries. See Jerome's Catalogue.

N.B. To this may be added the testimony of the Jewish records themselves, as contained in the Talmud. See Talmud.

TESTIMONY. See Preceding article.

THEUDAS. In Acts v. 36, it is written,-" for be fore those days rose up one Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves, who was slain; and all, as many as obeyed him, were scattered and brought to nought." This evidently was not the Theudas alluded to by Josephus, but another person of the same name, who, according to Origen, (Orig. Cont. Cels., p. 44,) existed before the nativity of Christ: and exactly corresponds with Gamaliel's expression, "before these days," that is, before Christ, or before the introduction of Christianity.

THIEVES. It is written in Matt. xxvii. 44, that "the thieves also, which were crucified with him, cast the same in his teeth." Whereas in Luke it is written, that "one of the malefactors which were hanged, railed on him saying, "if thou be the Christ save thyself and us." Luke, xxiii. 39. There is no contradiction whatever in these two statements: for, in the first place, Luke, by relating what one of the thieves said to Christ, does not preclude the fact, that the other thief had previously reviled him. 2. Luke does not say, that only one of the two thieves, reviled Christ: he merely relates what one of them said. 3. Luke relates only the words of this particular individual, which were not what Matthew states,

that both of them had previously said: Matthew says that the two thieves joined in the language used by the chief priests, the scribes and the elders, which may be contrasted with what Luke relates that one of them said.

The language of the Priests, Scribes, Elders, and the two thieves, Matt. xxvii. 42, 43: "He saved others, himself he cannot save. If he be the king of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him." &c.

The language of ONE of the two thieves, Luke, xxiii. 39, was

"If thou be the Christ, save thyself and us."

4. It must be evident from this view, that Luke's object in relating the precise language of one of these men, was to contrast it with what immediately followed, viz: the conversion of the other thief; who had previously joined with his fellow sufferer, and with the chief priests &c., in their mocking and railing Christ. The length of time which had elapsed from the moment they were put on the crosses, to the conversion of this individual, viz. nearly six hours, gave ample opportunity for reflection, &c.

Lastly, the sacred writers often used, for the sake of brevity, the plural for the singular number: thus, it is mentioned in Matt. xxvi. 8, in reference to the anointing of Jesus's head, &c. with precious ointment, that, "when his disciples saw it, they had indignation, saying, to what purpose is this waste?" Now we find elsewhere, John, xii. 4, that only one of his disciples (Judas) was offended

at this. So also it is said in chapter xxvii. 44, that “some doubted;" whereas only one doubted, viz: Thomas. In Gen. viii. 4, it is said, the ark rested on the mountains of Ararat, when it was only on one mountain, See also Judges, xii. 7; Neh. vi. 7, &c. In this way, then, did the sacred writer say in reference to the thieves crucified with Christ, that they reviled him. Twelve.

See

THOMAS. It is written in John, xx. 24, “But Thomas one of the twelve, called Didymus, was not with them, when Jesus came," (alluding to his having appeared to them after his resurrection, v. 19, 20;) "the other disciples therefore said unto him, we have seen the Lord. But he said unto them, "except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I WILL NOT BELIEVE." No trifling proof this of the caution and reluctance with which the Apostles admitted the testimony of any man, even of their own brethren!

The sacred writer then informs us, in verses 26, 27, 28, that, "after eight days, again his disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then said he to Thomas, "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing." And Thomas answered and said unto him, MY LORD, and MY GOD!" Comment is unnecessary.

66

THRESHING-FLOOR. In 2 Sam. xxiv. 16. 24, an account is given of a purchase made by David, of a certain threshing-floor, from a certain person. In the above passage it is said he bought it from one Araunah,

and gave for it, FIFTY SHEKELS OF SILVER. The same transaction is also recorded in 1 Chron. xxi. 21. 25; but here it is stated that David purchased it from one Ornan, and that he gave for it, "SIX HUNDRED SHEKELS OF GOLD BY WEIGHT!"

To a superficial reader these passages appear to contradict each other in two points-viz: the name of the owner of the threshing-floor: and 2dly. the price given by David.

As to the first point, Araunah and Ornan, were two names of one and the same person. (See Names.) And s to the second point, viz. the price, we find by a careful perusal of the two passages, that the writer of the book of Samuel mentions only what David gave for the threshing-floor, (a place only about 6 or 8 yards wide,) and the oxen, and the instruments of wood, (v. 22,) viz. fifty shekels of silver. Whereas the writer of the book of Chronicles does not mention what sum David gave for these things; but informs us, what David gave for the place, (v. 25,) that is for the land upon which this threshing-floor stood-viz. “ SIX HUNDRED SHEKELS OF GOLD BY WEIGHT."

This place was actually that which was afterwards called "MOUNT ZION," about 900 yards in length, and 600 in width.

It must be perceived how the most irreconcilable, to all appearance, contradictions in the Scriptures, are reconciled by an attentive examination of the Bible itself. See Causes.

THRONE (SPIRITUAL,) OF OF DAVID, was that upon which it was prophesied, by Isaiah, ix. 7, that the Messiah was to sit; and the same prophecy was applied to Christ himself, by the Heavenly messenger

sent to his mother Mary. (Luke, i. 31, 32, 33.) This was the spiritual and eternal Throne of God, in the Heavens, and not the temporal throne, or house of David the son of Jesse, on this earth. Jerusalem was called the house of God; and the Shechinah, in the most holy place in the Temple, was called, the Throne of God. Of all earthly kingdoms there must be an end, consequently this was the fate of David's earthly Throne; but of the spiritual Throne of David there could be no end, for on it Christ was to sit for ever: and of His kingdom there shall be NO END. The Apostle Peter, in alluding in his first sermon after the resurrection of Christ, (Acts, ii. 29. 34,) to this throne, says, "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead, and buried, and his sepulchre is with us unto this day." (v. 29.) "But this Jesus hath God raised up, whereof we all are witnesses. Being, therefore, by the right hand of God exalted" &c. "For David is not ascended into the Heavens." v. 33, 34.

The Lord Jesus Christ himself repeatedly declared his " kingdom was not of this world." (John, xviii. 36.) And Jehovah said to Him, "Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” (Heb. i. 8.) How dare, therefore, any one insinuate, that it was ever expected, let alone predicted, that Christ was to sit on the temporal and perishable throne of David; or on that, of any other earthly perishable worm!

Our king is on his Throne in the Heavens,-ruling until he hath put down all his enemies. His name is "WONDERFUL, COUNSELLOR, THE MIGHTY GOD, THE EVERLASTING FATHER, THE PRINCE OF PEACE." &c. Isaiah, ix. 6, 7.

34*