_SUNDRY EXHORTATIONS._
HEBREWS xiii.
Let love of the brethren continue. Forget not to shew love unto
strangers: for thereby some have entertained angels unawares.
Remember them that are in bonds, as bound with them; them that are
evil entreated, as being yourselves also in the body. Let marriage
be had in honour among all, and let the bed be undefiled: for
fornicators and adulterers God will judge. Be ye free from the love
of money; content with such things as ye have: for Himself hath
said, I will in no wise fail thee, neither will I in any wise
forsake thee. So that with good courage we say.
The Lord is my helper; I will not fear:
What shall man do unto me?
Remember them that had the rule over you, which spake unto you the
word of God; and considering the issue of their life, imitate their
faith. Jesus Christ is the same yesterday and to-day, yea and for
ever. Be not carried away by divers and strange teachings: for it is
good that the heart be established by grace; not by meats, wherein
they that occupied themselves were not profited. We have an altar,
whereof they have no right to eat which serve the tabernacle. For
the bodies of those beasts, whose blood is brought into the holy
place by the high priest as an offering for sin, are burned without
the camp. Wherefore Jesus also, that He might sanctify the people
through His own blood, suffered without the gate. Let us therefore
go forth unto Him without the camp, bearing His reproach. For we
have not here an abiding city, but we seek after the city which is
to come. Through Him then let us offer up a sacrifice of praise to
God continually, that is, the fruit of lips which make confession to
His name. But to do good and to communicate forget not: for with
such sacrifices God is well pleased. Obey them that have the rule
over you, and submit to them: for they watch in behalf of your
souls, as they that shall give account: that they may do this with
joy, and not with grief: for this were unprofitable for you.
Pray for us: for we are persuaded that we have a good conscience,
desiring to live honestly in all things. And I exhort you the more
exceedingly to do this, that I may be restored to you the sooner.
Now the God of peace, who brought again from the dead the great
shepherd of the sheep with the blood of the eternal covenant, even
our Lord Jesus, make you perfect in every good thing to do His will,
working in us that which is well-pleasing in His sight, through
Jesus Christ; to whom be the glory for ever and ever. Amen.
But I exhort you, brethren, bear with the word of exhortation: for I
have written unto you in few words. Know ye that our brother Timothy
hath been set at liberty; with whom if he come shortly, I will see
you.
Salute all them that have the rule over you, and all the saints.
They of Italy salute you.
Grace be with you all. Amen.
The condition of the Hebrew Christians was most serious. But one
excellence is acknowledged to have belonged to them. It was almost the
only ground of hope. They ministered to the saints.[385] Yet even this
grace was in peril. In a previous chapter the writer has exhorted them
to call to remembrance the former days, in which they had compassion on
them that were in bonds.[386] But he considers it sufficient, in
reference to brotherly love, to urge them to see that it continues.[387]
They were in more danger of forgetting to show kindness to their
brethren of other Churches, who, in pursuance of the liberty of
prophesying accorded in Apostolic times, journeyed from place to place
for the purpose of founding new Churches or of imparting spiritual gifts
to Churches already established. Besides, it was a time of local
persecutions. One Church might be suffering, and its members might take
refuge in a sister-Church. Missionaries and persecuted brethren would
be the strangers to whom the enrolled widows used hospitality, and whose
feet they washed.[388] We can well understand why in that age a bishop
would be especially expected to be given to hospitality.[389] Uhlhorn
excellently observes that "the greatness of the age consisted in this
very feature: that Christians of all places knew themselves to be
fraternally one, and that in this oneness all differences
disappeared."[390] In the case of a Church consisting of Hebrews the
duty of entertaining strangers, many of them necessarily Greeks, would
be peculiarly apt to be forgotten. When a Church wavered in its
allegiance to Christianity, the alienation would become still more
pronounced.
The constant going and coming of missionary brethren reminds the author
of the ministry of angels, who are like the swift breezes, and carry
Christ's messages over the face of the earth.[391] Sometimes they are as
a flame of fire. When they were on their way to destroy the Cities of
the Plain, Abraham and Lot entertained them, not knowing that they were
heaven-sent ministers of wrath.[392] It would be presumptuous in any man
to deny the possibility of angelic visitations in the Christian Church;
but the Apostle's meaning is not that hospitality ought to be shown to
strangers in the hope that angels may be among them. They are to be
received unawares; otherwise the fragrance of the deed is gone. But the
fact remains, and has been proved in the experience of many, that
kindness to strangers, be they preaching friars, or itinerant exhorters,
or persecuted outcasts, brings a rich blessing to children's children. A
Syrian builds for himself a hut on the riverside, and offers to carry
the wayfarers across on his shoulders. One day a child asks to be taken
over. But the light burden becomes every moment heavier. The exhausted
bearer asks in astonishment, "Who art thou, child?" It was Christ, and
the Syrian was named the Christ-bearer in remembrance of the event.[393]
The next exhortation is to purity. It is better not to attempt to
connect these exhortations. Their special importance in the case of the
Hebrew Christians is reason enough for them. Abstinence from marriage is
not commended. Our author is not an Essene. On the contrary, he would
discourage it. "Let marriage be held in honour among all classes of
men." It is the Divinely appointed remedy against incontinence. But in
the married state itself let there be purity. For the incontinent,
whether in the bonds of wedlock or not, God's direct, providential
judgments will overtake.
Then follows a warning against love of money, and the Lord's promise not
to fail or forsake Joshua[394] is appropriated by our author on behalf
of his readers. Their covetousness arose from anxiety, which may have
been occasioned by their distressing poverty in the days of
Claudius.[395] That the advice was needed shows the precise character of
their threatening apostasy. Worldliness was at the root of their
Judaism. It is still the same. The self-righteous do not hate money.
Let them imitate the trustfulness of their great leaders in the past,
who had not given their time and thoughts to heaping up riches, but had
devoted themselves to the work of witnessing and of speaking the word of
God. Let them review with critical eye their manner of life, and observe
how it ended. They all died in faith. Some of them suffered martyrdom,
so complete and entirely unworldly was their self-surrender to Jesus
Christ! But Jesus Christ is still the same One. If He was worthy that
Stephen and James should die for His sake, He is worthy of our
allegiance too. Yea, He will be the same for ever. When the world has
passed away, with its fashion and its lust, when the earth and the works
that are therein are burned up and dissolved, Jesus Christ abides. What
He was yesterday to His martyr Stephen, that He is to all that follow
Him in earth's to-day, and that He will for ever be when He shall have
appeared unto them who expect Him unto salvation. The antithesis, it
will be seen, is not between the departed saints and the abiding Christ,
but between the world, which the Hebrew Christians loved too well, and
the Christ Whom the saints of their Church had loved better than the
world and served by faith unto death.
If Jesus Christ abides, He is our anchorage, and the exhortation first
given near the beginning of the Epistle once more suggests itself to the
Apostle. "Permit not yourselves to drift and be carried past[396] the
moorings by divers strange doctrines." The word "doctrines" is itself
emphatic, "Be not borne aside from the personal, abiding Jesus Christ by
propositions, whether in reference to practice or to belief." What these
"doctrines" were in this particular case we learn from the next verse.
They were the doubtful disputations about meats. The epithets "divers
and strange" restrict the allusion still more nearly. He speaks not of
the general and familiar injunctions of Jewish teachers respecting
meats, the subject rather contemptuously dismissed by St. Paul in the
Epistle to the Romans: "One man hath faith to eat all things; but he
that is weak eateth herbs."[397] Our author could not have regarded
these doctrines as "strange," and he could scarcely have spoken of
"strengthening the heart with meats" if he had meant abstinence from
meats. A recent English expositor[398] has pointed out the direction in
which we must seek the interpretation of this difficult passage. The
Apostle brushes aside the novel teaching of the Essenes, who, without
becoming Christians, "had broken away from the sacrificial system" of
the Mosaic law and "substituted for it new ordinances of their own,
according to which the daily meal became a sacrifice, and the president
of the community took the place of the Levitical priest." Such teaching
was quite as inconsistent with Judaism as with Christianity. But the
writer of this Epistle rejects it for precisely the same reason for
which he repudiates Judaism. Both are inconsistent with the perfect
separateness of Christ's atonement.
It is well, as St. Paul said, for every man to be fully assured in his
own mind.[399] A doubting conscience enfeebles a man's spiritual vigour
for work. The Essenes found a remedy for morbidness in strictness as to
meats and minute directions for the employment of time. St. Paul taught
that an unhealthy casuistry would be best counteracted by doing all
things unto the Lord. "He that eateth eateth unto the Lord, for he
giveth God thanks; and he that eateth not, unto the Lord he eateth not,
and giveth God thanks. For none of us liveth to himself, and none dieth
to himself. For whether we live, we live unto the Lord; or whether we
die, we die unto the Lord."[400] The author of the Epistle to the
Hebrews considers that it betokens a littleness of soul to strengthen
conscience by regulations as to various kinds of food. The noble
thing[401] is that the heart--that is, the conscience--be stablished by
thankfulness,[402] which will produce a strong, placid, courageous, and
healthy moral perception. The moral code of the New Testament is direct
and simple. It is entirely free from all casuistical crotchets and
distinctions without a difference. Those who busy themselves[403] about
such matters have never gained anything by it.
Do the Essenes repudiate the altar the sacrifice of which may not be
eaten? Do they teach that the only sacrifice for sin is the daily meal?
This is a fatal error. "We _have_" says the Apostle, "an altar of which
the worshippers are not permitted to eat."[404] All these expressions
are metaphorical. By the altar we must understand the atoning sacrifice
of Christ; by "those who serve the tabernacle" are meant believers in
that sacrifice, prefigured, however, by the priests and worshippers
under the old covenant; and by "eating of the altar" is meant
participation in the sacredness that pertains to the death and atonement
of Christ. The purpose of the writer is to teach the entire separateness
of Christ's atonement. It is true that Christians eat the body and drink
the blood of Christ.[405] But the words of our Lord and of St. Paul[406]
refer to the passover, whereas our author speaks of the sin-offering. In
the former the lamb was eaten;[407] in the latter the carcases of the
beasts whose blood was brought by the worshipper through his
representative,[408] the high-priest, into the holiest place on the day
of atonement, were carried forth without the camp and burned in the
fire.[409] Both sacrifices, the passover and the sin-offering, were
typical. The former typified our participation in Christ's death, the
latter the separateness of Christ's death.
Many expositors see a reference in the Apostle's words to the Lord's
Table, and some of them infer from the word "altar" that the Eucharist
is a continual offering of a propitiatory sacrifice to God. It is not
too much to say that this latter doctrine is the precise error which the
Apostle is here combating.
Two other interpretations of these verses have been suggested. Both are,
we think, untenable. The one is that we Christians have an altar of
which we have a right to eat, but of which the Jewish priests and all
who cling to Judaism have no right to eat; and, to prove that they have
not, the Apostle mentions the fact that they were not permitted to eat
the bodies of the beasts slain as a sin-offering under the old covenant.
There are several weighty objections to this view, but the following one
will be sufficient. The reference to the sin-offering in the eleventh
verse is made in order to show that it was a type of Christ's atoning
death. As the bodies of the slain beasts were carried outside the camp
and burned, so Christ suffered without the gate. But there is no real
resemblance between the two things unless the Apostle intends to teach
that the atonement of Christ stands apart and cannot be shared in by any
other person, which implies that the tenth verse does not convey the
notion that Christians have a right to eat of the altar.
The other interpretation is that we, Christians, have an altar of which
we who serve the ideal tabernacle have no right to eat, inasmuch as the
sacrifice is spiritual. "Our Christian altar supplies no flesh for
carnal food."[410] But if the reference is to carnal food, the
expression "We have no _right_ to eat" is not the appropriate one. The
writer would surely have said, "of which we _cannot_ eat." Besides, this
view misses the connection between the ninth and tenth verses. To say
that Christ's death procured spiritual blessings and that we do not eat
His body after a carnal manner does not affect the question concerning
meats, unless the doctrine concerning meats includes the notion that
they are themselves an atoning sacrifice. Such was the doctrine of the
Essenes. The argument of the Apostle is good and forcible if it means
that Christ's atonement is Christ's alone. We share not in its
sacredness, though we partake of its blessings. It resembles the
sin-offering on the day of atonement, as well as the paschal lamb.
But it was not enough that the slain beasts should be burned without the
camp. Their blood also must be brought into the holiest place. The
former rite signified that the slain beast bore the sin of the people,
the latter that the people themselves were sanctified. Similarly Jesus
suffered without the gate of Jerusalem, in reproach and ignominy, as the
Sin-bearer, and also entered into the true holiest place, in order to
sanctify His people through His own blood.
We must not press the analogy. The author sees a quaint but touching
resemblance between the burning of the slain beasts outside the camp and
the crucifying of Jesus on Golgotha outside the city. The point of
resemblance is in the ignominy symbolized in the one and in the other.
Here too the writer finds the practical use of what he has said. Though
the atonement of the Cross is Christ's, and cannot be shared in by
others, the reproach of that atoning death can. The thought leads the
Apostle away from the divers strange doctrines of the Essenes, and
brings him back to the main idea of the Epistle, which is to induce his
readers to hold no more dalliance with Judaism, but to break away from
it finally and for ever. "Let us come out," he says. The word recalls
St. Paul's exhortation to the Christians of Corinth "to come out from
among them, to be separate, and not to touch the unclean thing. For what
concord can there be between Christ and Belial, between a believer and
an unbeliever, between the sanctuary of God and idols?"[411] Our author
tells the Hebrew Christians that on earth they have nothing better than
reproach to expect. Quit, therefore, the camp of Judaism. Live, so to
speak, in the desert. (He speaks metaphorically throughout.) You have no
abiding city on earth. The fatal mistake of the Jews has been that they
have turned what ought to be simply a camp into an abiding city. They
have lost the feeling of the pilgrim; they seek not a better country and
a city built by God. Shun ye this worldliness. Not only regard not your
earthly life as a permanent dwelling in a city, but leave even the camp;
be not only sojourners, but outcasts. Share in the reproach of Jesus,
and look for your citizenship in heaven.
Reverting to the teaching of the Essenes, the writer proceeds: "Through
Jesus let us offer a sacrifice of praise."[412] The emphasis must rest
on the words "through Jesus." The daily meal is not a sacrifice, except
in the sense of being a thanksgiving; and our thanksgiving is acceptable
to God when it is offered through Him Whose death is a propitiation.
Even then lip-worship only is not accepted. Share the meal with the
poor. God is pleased with the sacrifices of doing good to all and
contributing[413] to the necessities of the saints.
The Apostle next exhorts them to obey their leaders, and that with
yielding submission. The atmosphere is certainly different from the
democratic spirit of the Corinthian Church. Yet it is not improbable
that the safety of the Hebrew Christians everywhere from a violent
reaction towards Judaism was due to the wisdom and profounder insight of
the leaders. Our author evidently considers that he has them on his
side. "They, whatever we may think of the common herd, are wide awake.
They understand that they will have to give an account of their
stewardship over you to Christ at His coming. Submit to them, that they
may watch over your souls with joy, and not with a grief that finds
utterance in frequent sighs.[414] When they give their account, you will
not find that your fretful rebelliousness has profited you aught. The
Essenian society gain nothing by absorption of the individual in the
community, and you will gain nothing, but quite the reverse, by
asserting your individual crotchets to the destruction of the
Church."[415]
He asks his readers to pray for him and Timothy, who has been released
from prison. Their prayers are his due. For he believes he has an
upright conscience in breaking with Judaism. For the same reason he is
confident that their prayers on his behalf will be answered. He and his
friends wish in all things to live noble lives. He is the more desirous
of having their prayers because of his eagerness to be "restored"[416]
to them. He means much more than to return to them. He wishes to be
"restored," or "refitted." Their prayers will put an end to the
perturbation of his mind, and bring back the happiness of their first
love.
He, too, prays for them. His prayer is that God may furnish them with
every gift of grace to do His will, and His will is their
consecration,[417] through the offering of the body of Jesus Christ
once. God will answer his prayer and provide in them that which is
pleasing in His sight through Jesus Christ. For He has not left His
Church without a Shepherd, though it is in the wilderness. He has
brought up from the dead, and restored out of the ignominious death
without the gate, our Lord Jesus Christ, the great Shepherd, Who is ever
with them, whatever may become of the undershepherds. That He has been
raised from the dead is certain. For, when He was crucified in ignominy
without the gate, His blood was at the same time offered in the true
holiest place. That blood has ratified the new and final covenant
between God and His people. It was through His own blood of this eternal
covenant that He was raised from the dead, and it is in virtue of the
same blood and of the same covenant that He is now the Shepherd of His
Church.
Here, again, we must not draw too broad a distinction between the
resurrection of Christ and His ascension to heaven. On the one hand, we
must not say that by the words "bringing up from the dead" the Apostle
means the ascension; on the other hand, the words do not exclude the
ascension. The resurrection and the ascension coalesce in the notion of
Christ being living. The only distinction present, we think, to the
writer's mind was that between the shame of Christ's death without the
camp and the offering of His blood by the living Christ in the holiest
place. He Who died on the Cross through that death liveth evermore. He
lives to be the Shepherd of His people. Therefore to Him must be
ascribed the glory for ever and ever.
The Apostle once more begs his readers to bear with the word of
exhortation. Let them remember that he has written briefly in order to
spare them. He might have said more, but he has refrained.
He hopes to bring Timothy with him, unless his friend tarries long. In
that case he will come alone, so great is his anxiety to see them.
He sends his greetings to all the saints, but mentions the leaders.
Brethren who have come from Italy are with him. They may have been
exiles or fugitives who had sought safety during the first great
persecution of the Church in the days of Nero. They too send greetings.
He closes with the Apostolic benediction. For, whoever he was, he was
truly an Apostolic man.
FOOTNOTES:
[385] Chap. vi. 10.
[386] Chap. x. 34.
[387] Chap. xiii. 1.
[388] 1 Tim. v. 10.
[389] 1 Tim. iii. 2.
[390] _Christian Charity in the Ancient Church_, English Trans., p. 92.
[391] Chap. i. 7.
[392] Gen. xviii. 2; xix. 1.
[393] The legend of Christopher is beautifully told by Oosterzee at the
beginning of his book on _The Person and Work of the Redeemer_, English
Trans. (Ed. 1886).
[394] Josh. i. 5.
[395] Acts xi. 28.
[396] =mê parapheresthe= (xiii. 9).
[397] Rom. ix. 13.
[398] Rendall: _The Epistle to the Hebrews_, pp. xxv. and 139.
[399] Rom. xiv. 15.
[400] Rom. xiv. 6-8.
[401] =kalon= (xiii. 9).
[402] =chariti=. The author has chosen a more classical word than that
which St. Paul uses.
[403] =peripatountes=.
[404] Chap. xiii. 10.
[405] John vi. 51-55.
[406] 1 Cor. x. 16.
[407] Exod. xii.
[408] =dia=.
[409] Lev. xvi. 27.
[410] So Rendall, _loc. cit._
[411] 2 Cor. vi. 15 sqq.
[412] Chap. xiii. 15.
[413] =koinônias=.
[414] =stenazontes= (xiii. 17).
[415] =alysiteles=. Comp. ver. 9.
[416] =apokatastathô= (xiii. 19).
[417] Chap. x. 10.
INDEX.
_The numerals refer to the pages._
Aaron, consecration of, 185;
priesthood of, 79, 128.
Abel's faith, 223.
Abraham, faith of, 213;
God's oath to, 101;
promise made to, 9;
seed of, 45.
Adam, 220;
the second, 36.
Agnostics, 235.
Acquittal of Christ, 168.
Alaric, 272.
Allegory of Melchizedek, 113.
Altar, 323.
Angels, assembly of, 301;
as emanations, 22;
man inferior to, 34;
ministry of, 27, 316.
Anticipation of nature, 241.
Antinomianism, 148, 201.
Antiochus Epiphanes, 264.
Apostasy, 95.
Architect of all, God the, 54.
Aristotle's doctrine of habit, 85.
Assemblies, Church, 187.
Assurance, 174.
Athletes, 194.
Atonement, day of, 296;
Christ's, 38.
Augustine cited, 142.
Authority of our High priest, 77.
Baptism, 186;
infant, 240.
Baptisms, doctrine of, 87.
Barak's faith, 26.
Benediction, apostolic, 329.
Bengel, 100.
Blessing of God, 89.
Brotherhood, Christ's, 39, 41.
Bruce, Dr., _Humiliation of Christ_, 44.
Cain, how far he had faith, 223.
Calvin, 100, 250.
Canaan, rest of, 61.
Character in relation to understanding of truth, 90.
Christ, the coming of, 195;
a spotless victim, 156;
death of, 37, 93;
return of, 188;
as creator, 9;
the effulgence of God's glory, 12;
as theocratic king, 26, 179;
piety of, 77;
true man, 167;
unchangeable, 164;
unites all revelations of God, 8;
as first-begotten, 26;
as Leader, 38;
His trust in God, 40;
His humiliations a propitiatory in death, 37;
more worthy than Moses, 55;
incapable of sin, 72;
the great Shepherd, 328.
Christology of the Epistle, 178.
Christopher, legend of, 317.
Church, consciousness of the, 187;
customs, 187;
idea of the, 185.
Cloud of witnesses, 259, 279.
Cocceius, 126.
Coleridge, S. T., cited, 304.
Colossian heresy, 22.
Colossians, Epistle to the, 22.
Conflict of faith, 273, 277.
Conscience, enlightened, 158, 227, 248;
natural, 152, 155;
enfeebled by Judaism, 156;
as a revelation of God, 3;
not satisfied under the Law, 123.
Consecration, priestly, 185.
Conversion, immediate, 242.
Cross, use of the word, 281.
Creed, the Nicene, 15.
Cynicism, 96, 190.
Cyprian cited, 95.
Covenant, new. See under New.
Covenant, old, 307.
David's faith, 263.
Death a spiritual conception, 43.
Deborah's faith, 261.
Delitzsch cited, 114.
Demons, faith of, 224.
De Lyra, 258.
Discipline of conscience, 175;
of character, 283.
Doctrines, strange, 317.
Dominion bestowed on man through Christ, 36.
Dreams once a revelation of God, 10.
Earnestness, 100.
Ecstasy, 11, 53.
Effulgence of God's glory, 12.
Eleazar's faith, 264.
Elijah's removal, 220;
his faith, 263;
his sudden appearances, 6;
defiled by touching a dead person, 155.
Elisha defiled by touching a dead person, 155.
Emanations, doctrine of, 21 _sqq._
Enoch's faith, 219.
Ephesians, Epistle to the, 52.
Equity of our High-priest, 72, 74.
Esau a representative of the worldly spirit, 287.
Essenes, 26, 320 _sqq._
Eternal duration of Christ's priesthood, 116.
Exhortations of the Epistle compared, 183.
Exmanition of Christ, 44.
Failure, impossibility of, 99.
Faith, as an initial grace, 86;
as confidence, 200;
as trust, 201;
and works, 201;
as an inner life, 201;
and morality, 202;
as a realisation of the unseen, 204;
as proof, 204;
as obedience, 215;
groping for the light, 238;
as endurance, 273;
the better, 267.
Family, the, 241.
Father of our spirit, God as, 284.
Fatherhood, of God, 32;
Old Testament conception of God's, 145;
Christ's conception of God's, 145.
Federalist theology, 126.
Finality of Christ's work, 167.
First-begotten, Christ the, 26.
Flesh, use of the word, 152.
Forensic conception of the atonement, 171, 224.
Forgiveness, 145 _sq._;
under the Old Testament, 146.
Forty years since Christ's ascension, 57.
Galatians, Epistle to the, 175.
Gideon's faith, 261.
Glory, of sonship, 37;
of leadership, 38;
in power to consecrate, 39;
in destroying Satan, 42.
God, not a mechanician, 209;
the Son is, 27;
a consuming fire, 309.
Gnostics, 22.
Greek gods human, 21.
Habakkuk, prophecy of, 195.
Habit, Aristotle's doctrine of, 85.
Habits, evil, 91.
Hades, Christ in, 170.
Haggai, prophesy of, 306.
Heathenism, 64, 202.
Heaven, a sanctuary, 70;
purification of, 163;
a city, 218.
Hebrew conception of God, 21.
Heir, Christ the, 8.
Herod, deification of, 96.
Heroes of religion, 234.
High-priest, the great, 69.
High-priest, the, an embodiment of the old covenant, 69.
Hofmann on Christ's humiliation, 44.
Holiest place, the, 150 _sq._
Holy Ghost, partaking of the, 91;
sin against the, 95.
Hope of faith, 276.
House, God's, 56.
Humiliation of Christ, 44;
dominion rests on, 37.
Ideas of God, 208.
Ignatius, St., 76.
Illumination, gift of, 93.
Illusiveness of life, 221.
Image, use of the word, 176;
of God's substance, 13.
Imagination, nature's highest gift, 4.
Implicit faith, 241.
Immutable things, 103.
Incarnation, the, 45 _sq._
Incense, altar of, 151.
Individualism, 141.
Inheritance, the eternal, 161.
Initial grace, 91.
Intercession of Christ, 128, 134.
Interpretation of nature, 241.
Introspection, 105.
Isaac, 102;
resurrection of, 228;
blessing of, 259.
Isaiah, cited, 40;
faith of, 261.
Jacob's blessing, 249, 259.
James, St., on faith, 200.
Jephthah's faith, 261.
Jeremiah predicts a new covenant, 138.
Jerusalem, the church of, 9, 85;
the heavenly, 153.
Jesus, as God's servant, 55;
looking unto, 279;
faith of, 280;
as leader and perfecter of faith, 280;
unchangeable, 318.
John, St., First Epistle of, 135.
Joseph, faith of, 260.
Josephus on Essenes, 26.
Joshua son of Hanan, 188.
Judah, Jesus sprang from, 122.
Judaism, earlier and later, 234;
Christ not the flowering of, 249.
Judgment, the coming of Christ a, 188;
doctrine of eternal, 87.
Justice, God's, 99.
Kindness, brotherly, 99.
King, Christ the theocratic, 26.
Kingship of Christ, 179, 308.
Knowledge of God, 144.
Kurtz, _History of the Old Covenant_, 253.
Lapsed, the, 95.
Law, given through angels, 23;
given by the Son, 31;
contrasted with salvation, 31;
how far immutable, 63.
Laying on of hands, 87.
Legalism, 148, 202.
Maccabæan Princes, 115.
Macknight, 248.
Malebranche cited, 205.
Man, how inferior to the angels, 34.
Martyrdom, 194.
Mass, sacrifice of the, 134.
Mediator, Christ a, 137;
of the new covenant, 302.
Melchizedek, 75, 79, 88, 106, 113, 135, 156.
Mercy-seat, the, 154.
Merivale, Dean, _Romans under the Empire_, 96, 196.
Messiah, David's Lord, 114.
Messianic, the eighth Psalm, 35.
Midian, purpose of Moses' sojourn in, 253.
Minister of the Sanctuary, Christ the, 133, 169.
Ministering to the saints, 192, 313.
Miracles, 30 _sq._, 306.
Missionary brethren, 315.
Monotheist, Melchizedek a, 118.
Moral instincts, 205.
Mosaic dispensation created by Christ, 51.
Moses, 32;
a steward of Christ, 54;
inferior to Christ, 55;
faith of, 233;
mission of, 236;
inner life of, 237;
comeliness of, 239;
Stephen's account of, 245;
fear of, 300.
Mythology, 148.
Nation, a spiritual, 236.
Nationalism of the old covenant, 140, 243.
Natural religion, 3.
Nature, the vesture of the Son, 27;
interrogated, 8;
as a revelation of God, 3;
dissolution of, 307.
Nestorian doctrine, 169.
New covenant, superiority of the, 142;
in relation to the law, 143;
in relation to knowing God, 144.
Newman, Cardinal, _The Arians_, 13.
New Testament, produced in one age, 7;
only accounted for by the Incarnation, 7.
Nicene Creed, 15.
Noah's faith, 215.
Nomadic life, 218.
Novatianists, 95.
Oath, of God to Abraham, 101;
of men and God contrasted, 104.
Obedience of the Son, 77.
Old Testament defective in unity, 6.
Oneness of the Dispensations, 51.
Ontological argument, the, 209.
Oosterzee, _Person and Work of the Redeemer_, 317.
Parable, use of the word, 228.
Passover, 320.
Paul, St., on the atonement, 224;
manner of, 29;
his account of faith, 201.
Peace of conscience, 174.
Permission and command, 227.
Personality, greatness of Christ's, 120;
of God, 208.
Phantoms, 203, 241.
Pharisaism, 235.
Philo, on child in knowledge, 85;
on the earnest soul, 102;
on Abraham's faith, 216;
on Melchizedek, 115;
on the use of allegory, 116;
on the Word as an effulgence, 15.
Piety of Christ, 77.
Pity of our High-priest, 73.
Plato on reminiscence, 222.
Pre-existence of Christ, 126 _sq._, 248.
Priesthood, the foundation of Christ's power, 43;
of Christ on earth, 169.
Priest-King, the Son as, 17.
Probation after death, 167.
Progress, moral, 86.
Promise, implies a threatening, 58;
and oath of God, 104.
Prophecy, in what respects defective, 5.
Prophets, as preachers, 147;
received their message through the Son, 54;
visions of the, 10.
Purification, of the tabernacle, 163;
of heaven, 163.
Qualifications of the High-Priest, 74.
Race, illustration of the, 276.
Rahab's faith, 261.
Ratification of the new covenant, 162.
Realisation of Christ, 52.
Reconciliation of God, 78;
the holiest place a symbol of, 152.
Reign of Christ on earth, 136.
Reminiscence, Plato's doctrine of, 222.
Remorse, 190 _sq._
Rendall, _Epistle to the Hebrews_, 320, 323.
Renewal, impossibility of, 83.
Repentance an initial grace, 86.
Representation recognized in the New Testament, 241.
Representative man, Christ the, 34.
Resentment belongs to God's fatherhood, 32.
Rest, offered by Christ, 58;
the ideal of the Old Testament, 58;
from labour the rudimentary Sabbath, 60;
in Canaan, 61;
described by the Psalmist, 61.
Resurrection, doctrine of the, 87;
of Christ, 72.
Retribution, 191;
Old Testament conception of, 300.
Revealer of God--Son of God, 24.
Revelation of God, 294 _sq._
Righteousness, word of, 88.
Robertson, _History of the Church_, 262.
Ruth, 261.
Sabbath, the, 60, 62, 166.
Sabellius, 28.
Sacrament, 255.
Saintliness, 214.
Salvation contrasted with law, 31.
Samson's faith, 262.
Samuel the prophet, on obedience, 177.
Sanctification, what, 41;
use of the word, 178.
Sanctuary, the outer, has ceased to exist, 150 _sq._, 158.
Satan, atonement not given to, 43;
destruction of, 42;
as tempter, 72.
Scott, Thomas, 248.
Sense, a spiritual, 85.
Separateness of Jesus, 75.
Septuagint, 35, 139, 306.
Shadow, the law had only a, 173.
Shedding of blood, 170.
Shiloh, promise of the, 249.
Sibyl, fable of the, 59.
Sin, the besetting, 277;
Christ incapable of, 72.
Sinai, Mount, 297.
Sinners, use of the word, 275.
Sin-offering, 322.
Socinas, Faustus, 169.
Son of man, sin against the, 95.
Sons, discipline of, 284.
Sonship of Christ, defined, 28;
a revelation of God, 12.
Soul of Christ in Hades, 170.
Special trials of Christ, 76.
Spirit, an eternal, 156;
of grace, what, 190.
Spirit, the Holy, 152, 306.
Spiritualism, 11.
Staff, Jacob's, 260.
Stephen reproaches the Jews, 23.
Subsisting, the Son's distinct mode of, 14.
Supernatural erected on nature, 64.
Surety for God, 125.
Sustainer, the Word as, 16.
Sympathy wanting to the angels, 74.
Tabernacle, description of the, 150;
the greater, 153;
purification of the, 163.
Table, the Lord's, 322.
Tantalus, 221.
_Teachings of the Twelve Apostles_, 84.
Teachers in the Church, 84.
Temptation of Christ real, 72.
Testament, 161.
Tertullian cited, 264.
Thankfulness, 309.
Theology, 88 _sq._
Timothy, 329.
Traducianism, 222.
Trinity, the, 13.
Typical character of the Law, 163.
Uhlhorn, _Charity in the Ancient Church_, 316.
Union the basis of consecration, 41.
Universalism of Christ and St. Paul, 141.
Veil of Christ's flesh, 170.
Vineyard, parable of the, 31.
Wesleys, epitaph of the, 233.
Whitby, 248.
Wilderness, discipline of the, 250.
Will of God our sanctification, 177.
Wisdom, Book of, 42.
Witnesses, use of the word, 269.
Word of God, living, 65, 305;
immutable, 63.
Wordsworth, W., cited, 222.
Works, dead, 88.
World, end of the, 166.
Worship, the result of a revelation, 3.
Zechariah, Book of, 115, 122; faith of, 264.
Zion, Mount, 153, 297 _sq._
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"The relation of law and gospel is grandly exhibited, and a
difficult portion of Holy Writ explained in detail and with
power."--_Christian._
"He has certainly succeeded in investing with fresh interest this
old book of laws."--_Scotsman._
*The Book of Proverbs*
By the *Rev. R. F. HORTON, M.A., D.D.*
"Ably and freshly written."--_Church Times._
"A book which may be read by all with pleasure and profit, and
which, by ministers of all orders, may be taken as a model of one
kind of expository teaching."--_Christian World._
"The expositor has done his work in a most masterly
fashion."--_Glasgow Herald._
*The Epistles of St. James and St. Jude*
By the *Rev. A. PLUMMER, D.D.*, Master of University College, Durham.
"It is even a better piece of work than his former volume on the
Pastoral Epistles. It contains everything that the student can
desire by way of introduction to the two Epistles, while for those
who read with an eye to the manufacture of sermons, or for their own
edification, the doctrinal and moral lessons are developed in a
style redolent of books, yet singularly easy and unaffected. Points
of interest abound."--_Saturday Review._
"A very able and interesting exposition.... An excellent example of
Scriptural exegesis."--_Academy._
*The Book of Ecclesiastes*
*With a New Translation.*
By the *Rev. SAMUEL COX, D.D.*
"The most luminous, original, and practical exposition of
Ecclesiastes which is within the reach of ordinary English
readers."--_Speaker._
"Dr. Cox's work is likely to count as one of the most interesting of
the many Interesting studies of which Ecclesiastes has been the
basis."--_Guardian._
Fifth Series.
_Subscription Price, *24s.* Separate Volumes, *7s. 6d.* each._
*The Epistles to the Thessalonians*
By the *Rev. Prof. JAMES DENNEY, D.D.*
"As an expositor we are able to say that Mr. Denney seems to have
entered very fully into the spirit of the Apostle Paul, and to have
succeeded in expressing very clearly, and impressing very forcibly,
the general meaning of the Apostle's words.... It is a very ably
written work, and one which is well calculated to make the Apostle's
teaching in these two epistles more intelligible and more
telling."--_Scotsman._
*The Book of Job*
By the *Rev. R. A. WATSON, D.D.*, Author of "Gospels of Yesterday," etc.
"Dr. Watson does not fall behind his predecessors in doing justice
to this magnificent effort of Hebrew genius or inspiration. The
opening scene on earth and the opening scene in heaven are brought
before us with graphic power, and the problem raised by the
situation of Job by the unmerited suffering of the good man stated
and discussed with much force and philosophical insight. Dr. Watson
has written with conspicuous ability and a thorough mastery of his
subject."--_Scotsman._
*The Gospel of St. John. Vol. II.*
By *Prof. MARCUS DODS, D.D.*
"Dr. Dods appears to us always to write with clearness and
vigour.... He has the gift of lucid expression, and by means of apt
illustrations he avoids the cardinal sin of dryness, so that the
interest even of the general reader will not flag as he smoothly
glides through these chapters."--_Guardian._
*The Epistle to the Ephesians*
By the *REV. Prof. G. G. FINDLAY, B.A. D.D.*
"Every page shows that he has made a minute and careful examination
of the text, while in every chapter there are inferences drawn and
suggestions thrown out which will find their way into many sermons.
They who know this Epistle best will be the first to acknowledge the
value of Prof. Findlay's exposition."--_Expositor._
*The Acts of the Apostles. Vol. II.*
By the *Rev. Prof. G. T. STOKES, D.D.*
"The second volume is as readable as the first, full of learning
without a spice of pedantry.... The volume is highly to be commended
for knowledge, sobriety, and manly piety."--_Saturday Review._
*The Psalms. Vol. I.*
By the *Rev. ALEXANDER MACLAREN, D.D.*
"Dr. Maclaren has evidently mastered his subject with the aid of the
best authorities, and has put the results of his studies before his
readers in a most attractive form; and if we add that his commentary
really helps to the better understanding of the Psalms, that, far
from degrading, it vivifies and illuminates these sublime stories,
and that it is written in a charming style, very seldom tailing
below the dignity of the subject, we believe we only give it the
praise which is its due."--_Scotsman._
Sixth Series.
_Subscription Price, *24s.* Separate Volumes, *7s. 6d.* each._
*The Epistle to the Philippians*
By the *Rev. Principal RAINY, D.D.*
"A piece of good and thorough work, the work of a sound and
well-read expositor, and especially of an orthodox Scotch
divine."--_London Quarterly Review._
*The First Book of Kings*
By the *Very Rev. F. W. FARRAR, D.D. F.R.S.*, Dean of Canterbury.
"Dr. Farrar brings his versatile literary powers to bear upon these
majestic and imposing scenes, with all his gifts of poetic
description, his wealth of quotations, and his aptitude for
picturesque comparisons."--_Guardian._
*Ezra, Nehemiah, and Esther*
By the *Rev. Prof. W. F. ADENEY, M.A.*
"Mr. Adeney has evidently grasped the whole story with clearness and
force: his portraits are lifelike; he has all the instinct of the
expositor in high development. It is no small triumph to have done
so well with one of the least pictorial and fascinating of Old
Testament histories."--_Independent._
*The Book of Joshua*
By the *Rev. Prof. W. G. BLAIKIE, D.D., LL.D.*
"We have no hesitation in saying that for every-day working purposes
expositors of the Book of Joshua will find this volume more helpful
than many more critical and modernised works.... His expositions are
usually fresh and interesting, and there is an eye for the practical
in all he writes."--_Glasgow Herald._
*The Psalms. Vol. II.*
By the *Rev. ALEXANDER MACLAREN, D.D.*
"The volume is as attractive as the first, and shows throughout the
same high qualities of penetration and spiritual sympathy. Its pages
give abundant evidence of care, critical study, and acquaintance
with the best that our most competent scholars have contributed to
the exposition of the Psalms."--_Critical Review._
*The Epistles of Peter*
By the *Rev. Prof. LUMBY, D.D.*, Cambridge.
"A sound and finely practical commentary."--_Saturday Review._
"We have been impressed by the carefulness, fulness, and almost
minuteness of the expositions which Dr. Lumby gives in this
volume."--_Literary World._
Seventh Series.
_Subscription Price, *24s.* Separate Volumes, *7s. 6d.* each._
*The Epistle to the Romans*
By the *Right Rev. HANDLEY C. G. MOULE, M.A., D.D.*, Lord Bishop of
Durham.
"We do not hesitate to place it in the very front of the little
group of volumes which are the best examples of this carefully
edited work. It would be pleasant to linger upon this commentary,
upon the clearness with which the great evangelical doctrines of the
Epistle are explained and enforced, upon the earnestness of its
personal appeal, and the charm which often marks its language; but
the judicious student of the New Testament will obtain the book for
himself."--_Record._
*The Second Book of Kings*
By the *Very Rev. F. W. FARRAR, D.D. F.R.S.*, Dean of Canterbury.
"For a vivid picture of men and times, and a spirited account of the
events which led to Israel's and Judah's downfall, with fine
illustrative use of the contemporary writings of the prophets, his
book is a distinct accession to the series."--_Glasgow Herald._
*The Books of Chronicles*
By the *Rev. W. H. BENNETT, D.D.*, Professor of Old Testament Languages
and Literature, Hackney and New Colleges.
"Readers of Mr. Bennett's contribution to 'Faith and Criticism'
might expect that a book written wholly by him would be distinctive
and original. But few could have foreseen that he would produce
anything so illuminating, so broad, so powerful as this
volume."--_Daily Chronicle._
*The Second Epistle to the Corinthians*
By the *Rev. Prof. JAMES DENNEY, D.D.*, Author of "The Epistles to the
Thessalonians," etc,.
"Mr. Denney's commentary is a masterly one in every respect. Its
exegesis of the text is exact and thorough; its use of the best
expositors most helpful; its final conclusion generally
convincing."--_Methodist Times._
*The Book of Numbers*
By the *Rev. R. A. WATSON, D.D.*, Author of "Judges and Ruth," etc.
"Dr. Watson's exposition may be commended as showing considerable
insight into the deeper meanings of Scripture, and skill in applying
them to the needs and conditions of modern life; ... his book is
throughout scholarly in tone and earnestly written."--_Scotsman._
*The Psalms. Vol. III.*
By the *Rev. ALEXANDER MACLAREN, D.D.*
"With the exposition of the whole Psalter before us, we may say that
for what it professes to be, the work is very well done, and there
has been no falling off in the third volume from such an amount of
excellence as was attained in the other two."--_Guardian._
LONDON: HODDER & STOUGHTON, 27, PATERNOSTER ROW.