THE JAMES K. MOFFITT FUND. 
 
 LIBRARY OF THE UNIVERSITY OF CALIFORNIA. 
 
 \ 
 
 GIFT OF 
 
 JAMES KENNEDY MOFFITT 
 
 OF THE CLASS OF '86. 
 
 Accession No. ' Class No. 
 
 
 ■ 
 
 
IRegni Evanoelium. 
 
"Church Establishments and liberty of thought cannot 
 co-exist : or, if they do, those in the Church who exercise 
 that liberty will always expose themselves to a reasonable 
 suspicion of their intellectual, if not of their moral 
 dishonesty. ' ' — SJceats. 
 
 i 
 
fUjjtti (Bfrangdmm* 
 
 A SURVEY OF THE TEACHING OF JESUS CHKIST. 
 
 BY 
 
 EDWIN PINDER BARROW, M.A. 
 
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 and 20, SOUTH FREDERICK STREET, EDINBURGH. 
 
 1892. 
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< 
 
 PEE FACE. 
 
 Sooner or later there comes to every thoughtful 
 student of the Christian religion a twofold desire. 
 First, to search for the true image of "the man Christ 
 Jesus " under the false colouring of sacred art. The 
 figure familiar to us in picture and poem is not, we 
 know at last, the real form of Jesus of Nazareth, of 
 the work-shop and of the fishing-boat, provincial in 
 habit and dress and speech, stamped with the marks of 
 a roaming life, hardened by rough usage, scorched by 
 wind and sun, stained with road-side dust, or wet with 
 mountain dew. 1 In a ruder age, no doubt, the soft 
 
 1 It will be said of course by some that Christian art is 
 conventional and symbolic, that its object is to present the 
 spiritual and not the historical aspects of things, and that for 
 this reason it shrinks from realistic reproduction. There would 
 be more weight in this objection if Christian art, with Christian 
 hymnody, had always kept to the early symbolic images of the 
 Passion and had never descended to the coarse realism of later 
 representations of the Crucifixion. If realistic treatment is per- 
 mitted here, why not in other scenes of Gospel history? But 
 we venture to go further and to say that the temper of the 
 present age — an age in which religious emotion is but little 
 excited by the images of art — values, as antiquity did not, fidelity 
 to fact, and finds both moral incentive and spiritual elevation in 
 the endeavour to realise the plain realities of a life really loved 
 because really human. It is the hard literalism of the Evan- 
 gelist, rather than the softened symbolism of the artist, which 
 has driven the story of that earthly life deep into the hearts of 
 men. 
 
 a2 
 
 10928 
 
vi Preface. 
 
 imaginings of Christian art were not without use to 
 teach a gentler life ; but it is time, we feel, that all 
 conventionally false, though tender, delineation should 
 cease, if in the portraiture of Christ there is to be left 
 one touch of his masculine strength. And, indeed, the 
 facts of his life are majestic enough without being 
 idealised. There is more to move men's hearts in the 
 rough image of the living Christ " travelling in the 
 greatness of his strength," than in the softly pictured 
 scenes of his helplessness and woe. We are of those 
 who " would see Jesus" as they saw him who knew 
 him best. The circling halo, the rich robes, the soft 
 colouring, the delicate outline, the outward grace, the 
 hints of inner mystery — these were unknown to the 
 men who saw and heard and looked upon and handled 
 the Word of Life. But these true reverence needed 
 not then. Does it need them now ? 
 
 The second desire is a longing to find the actual 
 gospel of the great Teacher under the false rendering 
 of sacred science. A gospel was conceived, was preached, 
 was believed, was counted sufficient for salvation, in 
 which the birth and the death of Christ held no place. 1 
 
 1 The intimations of impending suffering and death — Matt, 
 xvi. 21. Mark viii. 31. Luke ix. 22. Matt. xvii. 12, 22. Mark 
 ix. 12, 31. Luke ix. 44. Matt. xx. 18, 22. Mark x. 33, 38. 
 Luke xviii. 31 — are no part of Christ's public teaching, and are 
 in all cases said to have been given to the disciples privately. 
 Against this clear and united testimony, the veiled announce- 
 ments reported to have been made to • the Jews ' and to ' the 
 multitude* in John viii. 28; xii. 32, can hardly be allowed to 
 weigh. 
 
Preface. vii 
 
 It was "the gospel of the kingdom." Can this gospel 
 be recovered ? 
 
 Modern criticism is doing something every day to 
 encourage and to satisfy this double desire. The critic 
 once sat amidst the ruins of buried religions and tried 
 from scattered hints to depict the unknown. The past 
 was reconstructed in the light of the latest theory. 
 The problems of thought, as of language, were solved 
 by ingenious conjectures. But the day of speculative 
 fancy is over, and the age of exploration has begun. 
 The student works now with pick and spade. He takes 
 his own corner in the field and does his best. His 
 business is not to reconstruct, but to lay bare. His 
 learning need not be very profound, but he must have a 
 quick eye and a patient, honest hand. The result of 
 his labour will never be anything more than a con- 
 tribution, and its value cannot be known until the whole 
 has been examined and arranged. And, as in the 
 ruined heaps of Chaldean cities the unearthed tablets 
 give the inscriptions of earlier and of later periods of 
 religious belief in one disordered mass, so in early 
 Christian literature we have to deal with a bodv of 
 
 w 
 
 fragmentary records, once of certain date and author- 
 ship, but now strangely thrown and heaped together ; 
 of great historical worth, though in many parts without 
 historical sequence. But, as the tablets now in our 
 museums have rewarded the research of scholars by 
 falling into chronological order and by revealing the 
 development of creed out of creed, so, under the patient 
 
viii Preface. 
 
 handling of modern inquirers, not only the separate 
 writings of the New Testament, but the separate 
 portions of those writings, have in some measure been 
 reduced to a right series both in time and in value. 
 Putting it broadly, there are four stages in the history 
 of early Christian teaching ; first, the period of oral 
 utterance by Christ himself in his own country and in 
 his own tongue ; then the period of oral narration by 
 his friends and followers at various centres in translated 
 form ; then the period of free literary compilation, in a 
 highly literary language, of current spoken narratives ; 
 and, lastly, the period of still freer literary comment 
 on these written summaries, with the use of ecclesias- 
 tical and philosophic terms. Evidence of each of these 
 stages may be discovered in unequal proportions in 
 each of the Four Gospels, and out of these successive 
 layers of matter thrown into one confused aggregate 
 we have to separate the contributions of the first 
 speaker, of the reporter, of the compiler, of the com- 
 mentator. The result and the reward will be a clearer 
 view of the person, action and character of Christ, and 
 a closer grasp upon the essential and permanent 
 elements in his religion. For, indeed, Christianity is 
 not a religion of the Person of Christ addressed to him, 
 but his own personal religion reproduced in us. Not 
 what we think and feel about him, but what he thought 
 and felt about God and human life — that is the essence 
 of the Christian faith, and the practice of it is the test. 
 Not without pain and loss, at first, do we reach this 
 
Preface. ix 
 
 • 
 
 position ; but to some men peace comes easily through 
 authority, and to others tardily by inquiry ; and to some 
 the only revelation is a bygone outward flash, and to 
 others it shines also in the inward growing light. It is 
 difficult to unsay the creed of early years, impossible, 
 perhaps, to remould the worship of a life-time, but 
 certainly hopeless to attempt to force the mind always 
 to be content with those first half-reasoned judgments 
 which were formed before the whole evidence was heard, 
 before the argument was rightly understood. 
 
 " Whatsoever is not read in Holy Scripture, nor may 
 be proved thereby, is not to be required of any man, 
 that it should be believed as an article of the Faith." 
 There is indeed a sense in which the Bible is an 
 " impregnable rock;" but to quarry into Scripture to 
 repair the foundations of Faith, is to find many a stone 
 which honest builders must refuse. 
 
 *#* Passages quoted from the Old and New Testa- 
 ments are given in the words of the Revised Versions 
 throughout. 
 
 Errata.— P. 60, Note i. For Luke xxv. 34, xxvi. 29, read Matt. 
 
 xxv. 34, xxvi. 29. 
 P. 107, Note i. For Ezra xxi. 21, read Ezekiel 
 xxi. 21, 
 
CONTENTS. 
 
 PAGE. 
 
 CHAPTER I. Jesus of Nazareth - - 1—62 
 
 i. Manner of life 1 
 
 ii. Characteristics - - - 5 
 
 iii. The Teaching of the day - - 14 
 
 iv. Titles and Functions - - 22 
 
 v. Dates and Records - - 38 
 
 vi. The Kingdom of God - - 54 
 
 CHAPTER II. Moral Reform .... 65 
 
 CHAPTER III. Social Reform - - - - 70 
 
 CHAPTER IV. Spiritual Reform ... 74 
 
 CHAPTER V. The Kingdom and the World. 
 
 Part i. 87 
 
 CHAPTER VI. The Kingdom and the World. 
 
 Part ii. 109 
 
 CHAPTER VII. The Kingdom and the Church 131 
 
 CHAPTER VIII. Conclusion 142 
 
 APPENDIX I. 'Prophecies' in the Four Gos- 
 pels AND THEIR 'FULFILMENT.' 155 
 
 APPENDIX II. Conflicting Passages in the 
 
 Four Gospels - - - 164 
 
 APPENDIX HI. The Christology of the JnTew 
 
 Testament .... 223 
 
 Index to Passages of Scripture cited - - 255 
 
" Laws penned with the utmost care and exactness, 
 and in the vulgar language, are often perverted to 
 wrong meanings ; then why should we wonder that the 
 Bible is so ?"— Swift, 
 
 a 
 
 Scripture, like other books, has one meaning, 
 which is to be gathered from itself, without reference 
 to the adaptations of Fathers or Divines." — Joivett. 
 
 " Experience proves surely that the Bible does not 
 answer a purpose for which it was never intended. It 
 may be accidentally the means of the conversion of 
 individuals ; but a book, after all, cannot make a stand 
 against the wild living intellect of man, and in this day 
 it begins to testify, as regards its own structure and 
 contents, to the power of that universal solvent, which 
 is so successfully acting upon religious establishments." 
 — Newman. 
 
UNIVERSITY 
 
 OF 
 
 ^ 
 
 CHAPTER I. 
 
 3e6U6 of 1Ra3aretb* 
 
 I. Manner of Life. 
 
 The ' Life of Christ ' begins for us, as it begins in 
 history, with his ministry. Feeling our way through 
 a shadowy mist of poetry forced into prophecy and 
 fulfilled in legend, we touch the first solid fact when we 
 read that " Jesus went about in all Galilee, preaching 
 the gospel of the kingdom." 
 
 A low flat-roofed cabin, entered and lighted by one 
 door ; the floor strewn with rushes ; a ledge jutting from 
 the wall and serving as a seat or a shelf by day, a bed 
 by night — such, probably, was the home of Jesus at 
 Nazareth. A table no higher than a stool, with mats 
 for seats, this was its furniture. Leathern bottles hung 
 from the roof, a mill and a meal-tub and a bushel- 
 measure were on the floor. Sometimes the measure 
 was turned up on end to serve as a stand for a lamp. 
 To find a piece of money dropped in that dark, straw- 
 littered room, the lamp must be lighted and the floor 
 must be swept. Homely objects and homely actions 
 these, but dear to him because of early days and for 
 ever sacred to us because of their after use. 
 
 B 
 
2 Regni Evangelium. 
 
 " And ye shall teach them your children." It was 
 from his parents that Jesus received his first teaching. 
 Portions of the Law in Hebrew and passages from the 
 Psalms and the Prophets were his first lesson-books. 
 At the age of five he had begun to know them by heart. 
 Elementary synagogue-schools were not, perhaps, gene- 
 rally established until afterwards, but Jesus as a child 
 may have received some such further instruction. 
 " How knoweth this man letters having never learned?" 
 meant only that he had not passed through the lecture- 
 room of any Rabbi. That he could write we have no 
 certain knowledge. Aramaic, the vernacular of Pales- 
 tine, a corrupted form of Hebrew, was the dialect of his 
 home and gave form to his thoughts ; Greek he would 
 hear and learn to speak out of doors, for it was the only 
 common language of a mixed population : of Latin, the 
 language of the Italian garrisons and settlements, he 
 would know little ; whilst the literature of either Greece 
 or Rome would be a forbidden and impossible study. 1 
 
 1 At the same tim? some acquaintance with Greek and Roman 
 thought would not be difficult. Heathen traffic from Decapolis 
 to the coast and from Eastern and Western Galilee to Central 
 Palestine crossed and recrossed the plains below the hills of 
 Nazareth. Sepphoris, " the pride of Galilee," and Tiberias soon 
 to be its capital, with their mixed populations, and Capernaum, 
 with its Roman garrison and custom-house, were within easy 
 reach. The Lake of Gennesareth was fringed with Italian 
 villas. The priests and worshippers of idolatrous temples formed 
 part of every crowd. It is usual to speak of Nazareth as a 
 " quiet and secluded village " and to apply to Galilee of that day 
 the language of Isaiah's time. At the date of which we are 
 speaking Nazareth, if not itself a station on a Roman road, was 
 
Jesus of Nazareth, 3 
 
 " Seest thou a man diligent in his business ? he 
 shall stand before kings." Thus the Wise Man taught 
 the dignity of toil. It was part of the sturdy morality 
 of the Jews that every boy should learn a trade. 
 The greatest of the Rabbis followed the humblest 
 callings. Teachers who held it to be a reproach to 
 take a fee from a pupil did not disdain the wages of 
 manual labour. Jesus was known to his countrymen 
 as a carpenter and the son of a carpenter. No occupa- 
 tion could better combine discipline with freedom. 
 Whilst it trained hand and eye, it left both body and 
 mind uncramped ; it could be pursued at home or 
 abroad ; there was in it neither that coarseness of out- 
 door toil which makes thought impossible, nor that 
 pettiness of sedentary work which often makes thought 
 unhealthy. There was no lack of holidays in the Jewish 
 year. The fifty-two sabbaths and the fifty-nine feast- 
 days educated and refreshed the Jewish workman. 
 
 surrounded by a dense and busy population, and was probably 
 more civilised and more enlightened, though less strictly Jewish, 
 than many of the towns in the South. Peter and John, natives 
 of Galilee, though easily perceived to be "ignorant and unlearned 
 men," (Acts iv. 13) were able, if tradition is to be trusted, not 
 only to speak Greek, but also to write in that language. It has 
 even been contended that Christ habitually spoke Greek ; Roberts, 
 Greek the Language of Christ and His Apostles ; but, on the 
 other hand, see Ncubauer, Studia Biblica, 1885. On the ques- 
 tion whether Peter and James could have written the excep- 
 tionally good Greek of their Epistles without the scholarly aid of 
 an interpreter, see Simcox, The Writers of the New Testament, 
 p. 68, and Salmon, Introduction to the New Testament, pp. 
 508, 546. 
 
 b2 
 
4 Regni Evangelium. 
 
 A long white, or striped, tunic of linen girded by a 
 sash ; over this a blue cloak ; on his head a white 
 kerchief falling behind and fastened with a cord in 
 front ; his bare feet shod with sandals — this was the 
 dress of Jesus. Pharisee and Scribe and Sadducee, 
 courtly Herodian, Greek merchant and Roman soldier 
 had each his distinctive robe or uniform. In the 
 streets of Jerusalem it was not possible to confound 
 the higher with the lower orders. To the lowest order 
 Jesus was content to belong. Addressed by some as 
 Rabbi, hailed by others as a king, revered by a few as 
 the Messiah, he still retained to the last the dress of 
 a poor Galilaean workman. It is said that he " became 
 poor;" more worthy of remembrance is the fact that 
 he remained poor. 
 
 His food was of the simplest — bread and fruit and 
 fish and honey. 
 
 As for money, no one ever owned so little. What- 
 ever he earned at his trade he seems to have given to 
 the support of others. Afterwards, as a teacher, he 
 was dependent on a thirteenth share in a common, but 
 ill-filled purse. A sudden demand for so trifling a sum 
 as the temple-tax he was unable to meet. They might 
 gamble for his clothes at the foot of the cross ; there 
 was nothing else to divide. 
 
 Of one rich possession no one could rob him — bodily 
 health. We read of long marches by day, of long 
 watches by night, of exposure to heat and cold and 
 storm, of rest and sleep hastily snatched, of unwearying 
 
Jesus of Nazareth. 5 
 
 attention to the demands of. others, of work done under 
 the strong pressure of excited crowds, or undertaken at a 
 moment's notice in answer to a distant call. Not that 
 his life was without pain, but it was the pain of over- 
 strained strength, not of sickliness incapable of effort. 
 
 II. Characteristics. 
 
 There is no figure in history so detached, so 
 independently personal, as that of Jesus in the Gospels. 
 Reject what you please in the written narrative, and 
 there still remains a personality intensely real, salient, 
 distinct. Happily this narrative is not a complete 
 biography by one contemporary hand. The biographer 
 is wont to project too much of himself into that on 
 which he works. But in a collection of recollections 
 repeated from mouth to mouth, though much may by 
 play of imagination be distorted and confused, yet much 
 also by force of repetition will be isolated and preserved. 
 The hero's words and actions are largely at the mercy 
 of each narrator, but his original central individuality is 
 left comparatively untouched. Regard in this light the 
 work of the Evangelists. They are compilers, not 
 authors. They begin without preface, they relate 
 without comment, they end without a moral. The 
 action of the drama — for drama it is — is stately and 
 even. There are no asides, no artificial emphasis, no 
 elaborated climax. There is only enough of detail to 
 
6 Begni Evangelium. 
 
 make persons and places distinct ; the central figure is 
 therefore never ohscured. Their interest in their 
 subject is extreme, they may be themselves a part of 
 that which they present, but in presenting it they are 
 unimpassioned, impersonal. It is their very artless- 
 ness which produces an effect beyond the sweep of the 
 highest art, and the absence of all effort to create an 
 impression goes far to produce it. 
 
 It will not be difficult, then, to note the leading lines 
 of that strong character which for eighteen centuries 
 has thrown a spell upon mankind. 
 
 1. First we may mark the sensitiveness to the outer 
 world of nature, a quality, as has been well observed, 
 singularly absent in S. Paul. To Jesus earth was the 
 far off echo, the answering flash, of heaven. Two 
 worlds were his, and, more than any before him, he 
 discerned the hidden laws which rule them both. Sky 
 and sea and air are searched by his observant eye. The 
 reddening cloud, the trackless wind, the corn sprouting 
 in the furrows, tangled with weeds, choked by thorns, 
 whitening to harvest; the birds following the sower, 
 building among the branches, gathering their young 
 under their wings, falling dead to the ground ; the field- 
 flowers careless of their life and unconscious of their 
 beauty, the mustard-tree and the fig-tree in the hedge — 
 all these touch him from without and are touched by 
 him with new meaning from within. It is to the 
 " desert-place " — some cool, unfrequented spot — the 
 " mountain" and the " garden" that he betakes himself 
 
Jesus of Nazareth. 7 
 
 for rest or for prayer. The occupations of men are also 
 a thoughtful study ; the labour of the fishing-boat, of 
 the vineyard, of the market, of shepherd and plough- 
 man and merchant and steward ; the building of a 
 house or of a tower ; the giving of a feast, the welcome 
 of a bridegroom, even the games of children. 
 
 2. He is accessible and sympathetic. The great 
 teachers of the world have not always stooped to the 
 world ; have often avoided it. But he throws himself 
 into the social life of the day, declines no interviews, 
 refuses no invitations. He is equally at the call of 
 patronising Pharisee, Roman officer, and wayside beggar. 
 He is welcomed at a banquet, and at the bedside of 
 the sick. Timid women bless him — bless even the 
 womb that bare him — and children are not afraid to be 
 taken to his arms. 
 
 3. Of his fearlessness there are many instances. On 
 the same day, when all hearts fail, he faces the madness 
 of the waves at sea and the madness of the hunted 
 demoniac on the shore. " Herod will kill thee; " "The 
 Jews of late sought to stone thee ; " are warnings which 
 have no weight. Single-handed he seems to have made 
 an attempt to clear the temple-precincts of an unholy 
 traffic. Plots thicken round him and he alone is calm ; 
 each thrust is met and turned aside ; and at the close 
 of his life he is undismayed by the swords and torches 
 of his pursuers, the cries of his accusers, the threats of 
 his judges, the barbarities of the guard-room, the taunts 
 of the mob, the pains and terrors of the scourging-pillar 
 
8 Regni Evangelium. 
 
 and of the cross. For fifteen hours he endures and 
 flinches not a moment. 
 
 4. Closely joined to courage is the power of self- 
 control ; for half the secret of strength is restraint in 
 its use. He who was not afraid to face his enemies is 
 not afraid to disappoint his friends. Conscious of 
 power he can still arrest it at any point. They would 
 make him a king, hut he can nowhere be found, and, in 
 an hour of still greater excitement, a crowd carries him 
 in triumph, but he allows it to disperse. Self-restraint 
 with a motive may be called prudence, but his was not 
 the prudence of selfish caution. He would not give 
 occasion to the authorities for a charge against himself, 
 but still less would he be the cause of harm to loyal 
 followers. " Are ye come out as against a robber ? " is 
 an assertion that his power with the people had never 
 run into violence. 
 
 Another form of self-control is the subdual of im- 
 patience. The apathy of some, the prejudice of others, 
 the interference of his friends, the slow apprehension of 
 his disciples must often have tried him sorely. But 
 they draw no retort, no petulant remonstrance, only 
 questions of surprise ; and the last unfaithfulness of 
 Peter is chided only with a look. 
 
 5. Prompt and resolute in action and direction, 
 asserting his claims as a leader without hesitation, he 
 is at the same time unexacting in the demands which 
 he makes for himself personally. A few simple com- 
 missions to buy bread or to prepare a lodging, and one 
 
Jesus of Nazareth. 9 
 
 request to watch with him in prayer, are all that we 
 read. There is no insistence upon outward homage, 
 no urging of his own needs, no complaint of neglect, 
 above all no teasing tests and trials of affection. 
 
 6. Decision of character does not exclude gentleness. 
 The firmness of Christ was balanced by a readiness to 
 reason and to be reasoned with. " Learn of me for I 
 am mild and lowly of heart." The words may or may 
 not have been actually used by him of himself, but that 
 the qualities had been recognised is clear from S. Paul's 
 appeal to the Corinthian converts " by the mildness and 
 sweet reasonableness of Christ." 
 
 7. But the most marked, perhaps, of all his personal 
 characteristics is his reverence. By " reverence" we 
 do not mean only a certain attitude towards certain 
 objects, places and times. We mean that in the inmost 
 heart of all things he saw something to be revered. 
 He was not sanctimonious, but no one ever felt so 
 deeply the sacredness of life. Kind and engaging, 
 and not without sense of humour, there is no room in 
 his mind for levity, and still less for mockery. He 
 exposes, but never jeers ; there are touches here and 
 there of satire, but not of ridicule. To him every- 
 thing was solemn because everything was of God. 
 This solemnity he felt in prayer and worship, but 
 also in the mysteries of nature ; if he discerned it in 
 the Scriptures and in temple-ritual, he saw it no less 
 in all the relations and ministries of men and in the 
 innocence of children in their midst. 
 
10 Regni Evangelium. 
 
 If we dwell on his characteristics as a teacher, we 
 may note : — 
 
 1. First, the absence of mystery. The word is 
 spoken "as they were able to hear it," but he has no 
 esoteric doctrine. He can say with the Buddha that 
 " his hand was not the closed fist of the teacher who 
 keeps some things back." 
 
 2. Nor is there any appeal to rigid authority. 
 u Verily I say unto you" is a constant form of intro- 
 duction. By an intuitive sense he fastens upon truth 
 and presents it because it is truth and not because it 
 has been pronounced to be true. Therefore he teaches, 
 to the astonishment of the people, with authority, and 
 not by authority, as the Scribes. 
 
 3. He is sanguine and hopeful. Compare the 
 figures of the prophets and their burdens of woe with 
 his attitude of promise and encouragement. Nor is it 
 the vague hopefulness of those fond restorers of fallen 
 liberties " qui ont pris les souvenirs pour les es- 
 perances," who colour the future with the glories of the 
 past. He draws no false picture of an impossible Israel. 
 Rather does he dispel their dearest national hopes and 
 abates not a little of his own for his people. But the 
 thought of a brighter day runs through all his words. 
 
 4. Nor is he ever too profound for his hearers. Not 
 in language. The meaning of his words, it is true, is 
 often missed. That even his disciples had grasped but 
 little of the spirit of their master's teaching, is painfully 
 evident in the history of the Apostolic Church. But 
 
Jesus of Nazareth. 11 
 
 his speech is always transparent. His vocabulary is 
 that of daily use, his illustrations are those of daily 
 life. There is no setting forth of abstract terms with 
 further abstractions to define them. Everything is 
 concrete and familiar. Now and then a paradox is 
 thrown in to excite attention, but there is no studied 
 wrapping up of thought in philosophic phrase. 
 
 5. Further, he deals with nothing outside the bounds 
 of his own conviction and experience. There is no 
 throwing out of questions for debate, no discussion of 
 problems from which the speaker is remote, no tasting 
 of intellectual joy in free and novel speculation. A 
 practical turn is always given to speculative inquiry. 1 
 He teaches, not a system of religious thought, but a 
 life, a life which he has lived and deems to be within 
 the reach of all. 
 
 6. His method is sober and serene. There are no 
 devices for catching, or for holding, attention. He 
 never feels his way, or lowers his theme, or his tone, 
 never qualifies or excuses or retracts. Class-interests 
 and class-prejudices are not played upon ; opinion he 
 neither flatters nor defies. He informs, he soothes, he 
 inspires ; he talks to men of their wrong, not of their 
 wrongs ; but he shows no eagerness to hasten or to test 
 the effect, or to reckon his hearers. He appeals to the 
 moderate spiritual affections of which all are conscious 
 and capable, rather than to the rapturous sensibilities 
 which may be excited in a few. He does not measure 
 
 1 Luke xiii. 23, 24, &c. 
 
12 liegni Evangelium. 
 
 his work by success or by failure, but by 'to-day* 
 and ' to-morrow.' The one does not elate, the other 
 grieves, but does not mortify. He does not seek the 
 crowd or wait for the crowd to seek him. He opens his 
 mind, as he goes, to many or to few, but, this done, 
 he leaves them, and the result, and passes on. His 
 attitude is not that of the professor in his school, nor of 
 the philosopher in the grove. He is the pilgrim- 
 teacher ; more earnest than either ; more humble, yet 
 more independent ; more gracious, yet more dignified. 
 
 7. And his crowning distinction as a teacher is this, 
 that his ministry was a ministry of contact. He touched 
 men into discipleship. He recognised no line of sepa- 
 ration, social or religious. It was defilement to come 
 near the leper, he touched him ; it was defilement to be 
 touched by a fallen woman, she might kiss him ; it was 
 degradation even to be in the company of publicans, he 
 ate with them. Had he simply preached, like John the 
 Baptist, the common people would have heard him 
 gladly — for a time. The prophet's strength as a 
 prophet is his weakness as a leader. The points which 
 mark his strong personality mark also the limits of his 
 personal influence. John came neither eating nor 
 drinking and he was therefore never at home, never 
 in close touch, with his hearers. His attitude was 
 open to two constructions, so that, whilst some mused 
 in their hearts whether he were Messiah himself, others 
 said bluntly that he had a devil. But this new priest 
 of humanity, though not like the Baptist of priestly 
 
Jesus of Nazareth. 13 
 
 line, called nothing common or unclean. It is said 
 that he took our nature upon him and so exalted it. 
 The phrase by itself carries little meaning, or, if 
 meaning, little comfort. Kather we may say that our 
 nature rose to its full height in him and that only from 
 that high point would he view it in others. In an 
 unintended sense it was truly said of him that he knew 
 what was in man — he knew what man has it in himself 
 to be. This hopeful gaze through eyes abashed into 
 the buried life within worked wonders. It revealed 
 men to themselves. To find fault is easy ; to find it is 
 very often to fix it ; to overlook it is to leave it very 
 much where it was ; but to look over it, looking for and 
 expecting something else — this is sometimes to touch 
 the spring of a new life. This was the Great Teacher's 
 secret. As much by his belief in them as by his love 
 for them he drew men unto him. 
 
 8. To look once more, before we pass from this 
 subject, over the whole field of Christ's religious 
 teaching, is to be struck by its breadth and openness, 
 its directness and its fairness, the freedom which it 
 asserts and the freedom which it allows. It stands 
 apart from the teaching of the Schools which gloried in 
 minute application, in fine distinction, was full of petty 
 casuistry, had spun the ancient law into an infinity of 
 novel regulations, had made religion unspiritual and 
 was fast making it unpopular. The contrast will show 
 itself more clearly in the next section of this chapter. 
 
14 Regni Evangelium. 
 
 III. The Teaching of the Day.. 
 
 A strong ethical vein runs through Judaism in all its 
 stages of development. Conduct, it has heen said, may 
 be reckoned as three-fourths of human life. Right 
 conduct, or righteousness, might almost he reckoned 
 as three-fourths of the Old Testament. " Ye shall be 
 holy: for I the Lord your God am holy ;" " Offer the 
 sacrifices of righteousness ;" "To him that ordereth his 
 conversation aright will I shew the salvation of God ;" 
 " In the way of righteousness is life ;" " What doth 
 the Lord require of thee, but to do justly, and to love 
 mercy, and to walk humbly ?" — these are but a few of 
 the many passages which, in general terms, emphasise 
 the fact that without morality there can be no religion. 
 
 And the general principle is applied in every form of 
 particular regulation. The claims of the poor and the 
 stranger, of the fatherless and the widow, even of the 
 lower animals ; the duties of the married state, of 
 parents and children, of proprietors and employers, of 
 lenders and borrowers — all are considered, set down and 
 proclaimed. If only this ethical system had been 
 allowed free course and had been rightly followed, there 
 would have been little in Jewish morality for even 
 Christ to reform. 
 
 But side bv side with the rule of right conduct ran 
 the rule of ritual, or right worship. How to walk with 
 even step between these two lines has always been the 
 
Jesus of Nazareth. 15 
 
 problem of religion. For most men have a bias to the 
 ceremonial, rather than the moral, side. Religion on 
 the side of worship engages the affections, gives definite 
 consecration to certain times, places and objects, is 
 fixed and precise in its demands, and secures for its 
 votaries open and ample recognition ; but religion on 
 the side of rectitude, or right dealing, rather controls 
 than indulges the emotions, calls nothing common or 
 profane, leaves many of its claims to the conscience of 
 its followers, and rewards them often only with their 
 own virtue. That the people of Israel were inclined 
 from time to time to prefer the exact performance of 
 outward rites to the more difficult discharge of moral 
 obligations, is shewn again and again by the appeals of 
 their prophets. " To obey is better than sacrifice," is 
 the protest of Samuel. "To what purpose is the 
 multitude of your sacrifices ?" " Bring no more vain 
 oblations;" "Your new moons and your appointed 
 feasts my soul hateth ;*' " When ye make many prayers, 
 I will not hear ;" " Cease to do evil : learn to do well" — 
 this is the remonstrance of Isaiah. " Trust ye not in 
 lying words, saying, The Temple of the Lord," is 
 Jeremiah's last reproof just when the temple itself was 
 about to fall and the sacred ark, the holy fire, and the 
 oracles on the breast of the high priest were on the point 
 of being removed, never to be restored. Only a violent 
 overthrow and a long exile would teach such blinded 
 worshippers that religion may spread itself gloriously 
 towards heaven, and yet be dying at the root. 
 
16 Iiegni Evangclium. 
 
 But, after the Return, there arose by degrees a mis- 
 leading influence even stronger than that of priestly 
 ordinance. To an over-elaborated ritual succeeded an 
 over-developed doctrine. " The priest was overtaken 
 by the jurist." The Law of Justice and Mercy and 
 Love was now too simple for a refining age. The 
 common rules of life were, in the eyes of the learned, 
 " beggarly elements." The whole duty of man, once 
 written on the heart, bound between the eyes, talked 
 of in the house and by the way, the familiar legend 
 of private door-post and common gate-way, must hence- 
 forth be a complicated code whose interpretation shall 
 be the secret of a School. The last prophet had spoken, 
 the priest stood indeed by the nation's one altar, but 
 the * lawyer' was abroad. Of accumulated tradition, 
 impenetrable because unwritten, he alone had the key. 
 He onlv could decide how a sacrifice should be offered, 
 or how a feast-day should be kept, but he was even 
 more careful to determine how a bath should be filled, 
 or how a platter should be cleansed. Under his guiding 
 hand, the hand of a blind leader of the blind, the people 
 lost all insight into their own Scripture ; the quickening 
 spirit was killed by the paralysing letter ; intellectual 
 activity was of more account than moral effort ; the 
 study of precept was made more honourable and more 
 attainable than its practice ; and the ancient Law, 
 majestic in its simplicity, was again broken, and broken 
 by the hands of its custodians, into the thousand use- 
 less fragments of a petty and vexatious legalism. 
 
Jesus of Nazareth. 17 
 
 At the same time there was one tendency of Jewish 
 thought which, though affected by time and circum- 
 stance, was never at the mercy of any caste or school. 
 This was what is termed the Messianic Expectation — 
 the common heritage of all — the hope of One, the 
 Anointed of Jehovah, who would revive a glorious past 
 and bring in a yet more glorious future. The golden 
 age of the Jews, as has often been said, lay even more 
 in the time to come than in the days that were gone. 
 But as this central hope, with their own history, rose or 
 fell, so did the figure on which it was centred shrink or 
 expand. A king of the house of David, a heavenly 
 being, a prophet, a mighty warrior — these were the 
 various shapes imaged in various minds under various 
 moods. An oppressed nation contracts in time its own 
 ideal, and under Eoman rule the people of Palestine 
 would have been well content if a nameless, unconscious 
 Messiah, found in the desert or in the secret chamber, 
 had come forth unattended to lead them in open revolt. 
 How far the popular conception had fallen from the 
 vision of the prophets and of the earlier apocalyptic 
 writers may be gathered from many chance words 
 interwoven with the Gospel narrative. Scarcely has 
 the Baptist begun to preach, when all men reason in 
 their hearts concerning him whether haply he be the 
 Christ. 1 It may be, Lo here ! or, Lo there ! 2 for no 
 one knoweth whence he cometh. 8 Peasants and fisher- 
 men may aspire to be his officers. 4 A simple mother 
 
 1 Luke iii. 15. 2 Luke xvii. 21. 3 John vii. 27. 4 Mark x. 35. 
 
 
 
 "fTS ART" 
 
18 Kegni Evangelium. 
 
 dreams of the highest posts of honour for her two sons. 1 
 His subjects shall eat at his table, 2 and drink new wine 
 with him, 3 in his kingdom. A quarrel between two 
 brothers is not thought too small a matter for his 
 attention. 4 Can this be the Christ ? asks a woman who 
 declares that in a few minutes she has heard all that 
 ever she did. 5 A similar instance of apparently mira- 
 culous knowledge forces the same conclusion upon a 
 Galilaean disciple. 6 If he would give proof of his title, 
 let him only command that a stone become bread, or 
 cast himself down from the gable of a temple-cloister. 7 
 The servants of the high priest will be satisfied if, 
 blindfolded, he will prophesy ; 8 the chief priests and 
 scribes, if he will come down from the cross ; 9 the 
 rulers, if he will save himself. 10 The highest flight of 
 national hope is that he may redeem Israel, 11 and by 
 redemption is meant no more than the restoration of 
 the kingdom. 12 
 
 This, then, is the lower Messianic hope expressed 
 in the language of the day, but the thought of a later 
 generation reverts to the more exalted type. Angels 
 of God ascend and descend upon the Son of man; 13 
 he sits on a throne of glory to judge the twelve tribes 
 of Israel; 14 and in the minds of some he even comes 
 
 I Matt. xx. 21. 2 Luke xxii. 30. 3 Matt. xxvi. 29. 
 
 4 Luke xii. 13. 5 John iv. 29. 6 John i. 49. 7 Luke iv. 3, 9. 
 8 Matt, xxvi. 68. 9 Mark xv. 32. 10 Luke xxiii. 35. 
 
 II Luke xxiv. 21. 12 Acts i. 6. 13 John i. 51. 
 
 14 Matt. xix. 28. 
 
Jesus of Nazareth. 19 
 
 on the clouds of heaven, attended by angels, and before 
 him are gathered all the nations of the world. 1 The 
 non-fulfilment in Jesus of certain Messianic signs 
 leads to a second conception, that of a second advent. 
 Disappointment brightens into hope deferred. To that 
 day are postponed the terrors and portents, famines and 
 earthquakes, wars and plagues, apostasies and persecu- 
 tions which are the true birth-pangs 2 of the Son of 
 man. The predictions of the First and Third Gospels 
 are the prophecies of Isaiah, Ezekiel, Joel, Amos and 
 Daniel re-written and renewed. 3 
 
 We may now grasp something of the field which 
 opened before the eyes of Jesus of Nazareth — a people 
 still inclined to righteousness, though its first meaning 
 had been forgotten ; attached to the ritual of their 
 fathers, but less under the touch of a priesthood now 
 declining in power and remote from daily life ; fiercely 
 devoted to the Rabbinical law which preserved the 
 unity and distinctness of their race, and yet groaning 
 under its burdens too grievous to be borne. 4 How 
 should such a people be approached ? How could 
 religion like this be purified and lightened ? 
 
 Note. — It is difficult to say with certainty whether 
 the Jews before Christ regarded Messiah as simply 
 human, or as a pre-existent being of a higher order. 
 
 1 Matt. xxvi. 64. xxv. 31, 32, Cf. Daniel vii. 13. 
 
 2 y nd7ves, Matt. xxiv. 8. 3 Cf. Matt. xxiv. 6—31, Luke xxi. 8-28, 
 
 and marginal references ad locc. 
 
 4 Matt, xxiii. 4. John vii. 19. Acts xv. 10. 
 
 o2 
 
20 Regni Evangelium. 
 
 Originally they seem to have expected, not an individual 
 Messiah, but a dynasty of kings of the house of David. 
 In this unbroken theocracy Christ would " abide for 
 ever " (f<e rov aiwva ; cf. 1 Mace. xiv. 41). Subse- 
 quently the Messiah was thought of as a human king 
 and ruler, but specially endowed by God with gifts and 
 powers. See Psalter of Solomon xvii. 23, 41, 42, 46, 
 47. To some, on the other hand, though a created 
 being, he is pre-existent and superhuman. See the 
 Book of Henoch xlvi. 1, 2, xlviii. 3, 6, lxii. 7 ; the 
 Fourth Book of Ezra, xii. 32, xiii. 24, 52 ; and perhaps 
 Micah v. 2. — Schurer, Geschichte des Judischen Volkes, 
 Part II. Vol. ii. § 29. — The higher developments were 
 probably the result of the dogmatizing labours of the 
 Scribes, but that the lower conception was the more 
 popular in the time of Christ is clearly proved by such 
 passages as John i. 20 — 25, Luke iii. 15, Matt. xxiv. 
 24, Mark xi. 9, by the places in which Jesus is addressed 
 as the Son of David, — Matt. ix. 27, xii. 23, xv. 22, xx. 
 80, 31, xxi. 9, 15, cf. Horn. i. 3, — and by the care with 
 which the so-called Genealogies were drawn up to prove 
 his Davidic descent. 1 Ewald has shown very strikingly, 
 (Geschichte des Volkes Israel), how the more thoughtful 
 Jews, after a long series of disappointments, would in a 
 manner transfer to heaven the object of their undespairing 
 hope; confident that he would descend from thence 
 
 1 Kot yap irdures "f^eTs rbv Xpicrrbv 6.udpu)irou e£ avdpwiruv irpoaSoKUifxev 
 yevfjaeadai, are words which are often quoted from Justin, Dial, 
 c. Tryph. 48. 
 
Jesus of Nazareth. 21 
 
 when the moment for fulfilment had arrived. This 
 divergence in the current conceptions of Messiah helps 
 to explain the difference between the popular Christology 
 of the Synoptic Gospels and the loftier contemplations 
 of the Epistles. See 2 Cor. v. 16. 
 
 The bright image of King Messiah in Isaiah vii. — xi. 
 is cherished and revived by Jeremiah and Ezekiel in the 
 promise of a second David, even after the kings of 
 Judah and Jerusalem had ceased to reign, but it dies 
 away in the darker colouring of Jehovah's Suffering 
 Servant in Deutero-Isaiah, xl. — lxvi. It is this change 
 in the Messianic ideal that compels even Delitzsch to 
 admit that these later chapters must be by a later hand. 
 
 The following references give, perhaps, the leading 
 Messianic passages in the Old Testament which may be 
 combined into a picture of the Ideal Kingdom, or 
 King : — 2 Sam. vii. 16, cf. 2 Sam. xxiii. 5; Ps. ii. 7, 8, 
 9, cf. Acts iv. 25, 26, xiii. 33, Horn. i. 4, Heb. i. 5; 
 Ps. xlv., lxxii., lxxxix., cxxxii. 10 — 13 ; Isaiah ix. 6, 
 xi. 1 — 10, xlii. 1 — 7, xlix. 1 — 6; Jeremiah xxiii. 5, 
 xxxiii. 15; Ezekiel xxxiv. 23, 24, xxxvii. 24; Daniel vii. 
 14; Hoseaiii. 5; Micah iv. 1 — 4, v. 2; Zechariah vi. 13, 
 ix. 9, 10. Messiah, as the Ideal Prophet, is thought to 
 be foreshadowed in Deut. xviii. 15, 18, and, as the Son 
 of God, in Ps. ii. 7. 
 
 For the Messianic Prophecies in Historical Succession, 
 see the work of Delitzsch under that title, Eng. Tr. 1891, 
 and the two treatises on Messianic Prophecy by Riehm 
 and Briggs. 
 
22 Regni Evangelium. 
 
 IV. Titles and Functions. 
 
 Of the many current appellations of the expected 
 Messiah, 1 the Christ, the Anointed, the following 
 appear in the Four Gospels : — 
 
 1. Son of David. This title is given to Jesus by 
 two blind men in Galilee ; 2 by a Canaanitish woman ; 8 
 by a blind man, or two blind men, at Jericho ; 4 and by 
 the Passover pilgrims. 5 It is also stated by the Scribes 
 and Pharisees to be one of the Messianic names. 6 But 
 the view that the Messiah must necessarily be born 
 of the house of David is corrected by Jesus himself. 7 
 
 2. King. This title, implied in the first, is found 
 under different forms. To the disciples generally 
 Jesus is The King that cometh in the name of the 
 Lord ; 8 Nathanael addresses him as King of Israel ; 9 
 it is part of his accusation before Pilate that he 
 claimed to be An anointed King ; 10 the chief priests 
 and Scribes ask in derision that The King of Israel 
 should come down from the cross; 11 and the super- 
 scription of the cross is The King of the Jews. 12 The 
 title in this last form Jesus accepts, 13 but neither by 
 this nor by the first (Son of David) does he ever 
 describe himself. 
 
 1 The title in its Hebrew form, Graecised, occurs only in 
 John i. 42, iv. 25. The term Christ in its Greek form is never 
 used in the Gospels as a proper name, but always as an official title. 
 « Matt. ix. 27. 3 Matt, xv. 22. 4 Matt. xx. 30. Mark x. 47. 
 
 5 Matt. xxi. 9. fi Matt. xxii. 42. John vii. 42. 
 
 1 Mark xii. 35—37. 8 Luke xix. 38. 9 John i. 49. 10 Luke xxiii. 2. 
 
 11 Mark. xv. 32. 12 Matt, xxvii. 37. 13 Matt, xxvii. 11. 
 
Jesus of Nazareth. 23 
 
 3. He that comeih. Art thou he that cometh ? is 
 the question put by the two disciples sent by John the 
 Baptist. 1 
 
 4. The Holy One of God. In the synagogue at 
 Capernaum a man with an unclean spirit declares that 
 by this name Jesus is known to him. 2 
 
 5. The Chosen of God. Scoffingly used by the 
 rulers at the Crucifixion. 3 
 
 6. Prophet. This term also is variously applied. 
 Sometimes Jesus is to the people definitely The 
 Prophet, 4 or The Prophet that cometh into the world ; 5 
 but oftener he is A Prophet, 6 or A great Prophet, 7 and 
 even by his disciples after his death he is described 
 only as A Prophet mighty in deed and word before God. 8 
 The title is not rejected, for he hints that as a prophet 
 he is unacceptable in his own country, 9 and declares 
 that as a prophet he must not perish out of Jerusalem. 10 
 
 7. Son of God. In the Synoptic Gospels Jesus is 
 addressed as Son of God by certain possessed with 
 devils, 11 by the Twelve, 12 by Simon Peter ; 13 and in the 
 Fourth Gospel by Nathanael 14 and by Martha ; 15 he is 
 acknowledged under this title by a Eoman centurion, 16 
 and by a man born blind. 17 In the First Gospel the 
 
 1 Luke vii. 19. 2 Mark i. 24. Cf. John vi. 69, R.V. 
 
 3 Luke xxiii. 35. 4 Matt. xxi. 11. John vii. 40. 5 John vi. 14. 
 
 6 Matt. xxi. 46. Mark vi. 15. 7 Luke vii. 16. 8 Luke xxiv. 19. 
 
 9 Luke iv. 24. 10 Luke xiii. 33. 
 
 11 Matt. viii. 29. Cf. Luke iv. 41. viii. 28. Mark iii. 11. 
 
 12 Matt. xiv. 33. l3 Matt. xvi. 16. 14 John i. 49. 15 John xi. 27. 
 
 16 Matt, xxvii. 54. « John ix. 38. 
 
24 Regni Evangelium. 
 
 title, on two occasions, is not refused, 1 and in the Fourth 
 Gospel is expressly claimed. 2 But its significance is 
 easily ascertained if we remember that it is one of the 
 official designations of the Messiah ; 3 that, so far from 
 being thought to have any peculiar, supreme, or preter- 
 natural, ontological sense, it is omitted altogether in 
 the three parallel passages which give Peter's famous 
 confession, and, in Nathanael's similar avowal, is fol- 
 by an equivalent title which would otherwise be a 
 strange anti-climax ; 4 that when Jesus is adjured by the 
 high priest to say whether he is the Son of God, he 
 shows by a simple assent that he has no wish to correct 
 the sense which was attached to the term in the mind 
 of the questioner ; and, lastly, that, if he in so many 
 words claims the title, he is careful also to explain that 
 he thereby says no more of himself than the Scriptures 
 said of others ' unto whom the word of God came'. 5 It 
 is a title to which any member of the Kingdom may 
 aspire. 6 In the Synoptic Gospels the later metaphysical 
 meaning of the expression never appears, except, perhaps, 
 
 1 Matt, xvi. 16. xxvi. 64. 2 John v. 25. ix. 35. x. 36. xi. 4. 
 
 3 It is true that the term does not appear in earlier Jewish 
 literature as one of the Messianic titles, but its use by the high 
 priest would seem to imply its recognition as a name for Messiah. 
 It was probably derived from Ps. ii. 7, a passage which was cer- 
 tainly applied to Messiah by Jewish teachers. Cf. John i. 34. 
 xx. 31. 
 
 4 'King of Israel,' John i. 49. 5 John x. 35. 
 
 6 Matt. v. 9. Luke xx. 33. Cf. vi. 35. If these Evangelists 
 had ever attached any awful, superhuman, Trinitarian meaning 
 to the title Son of God, would they not have hesitated to apply 
 the same words to members of the Kingdom ? 
 
Jesus of Nazareth. 25 
 
 to a certain extent in Matt. xi. 27 (Luke x. 22) and 
 Mark xiii. 32. But see Appendix III. 
 
 Beside these Messianic names there is the title Son 
 of man. This designation (not reckoning the parallel 
 passages) occurs in more than fifty places in the Four 
 Gospels. In itself it carries no fixed meaning. It 
 may he applied with propriety to any one who in any 
 sense is typical of his race. 1 To lead the hopes of 
 men, or to share their pains, or to understand their 
 thoughts, is to be a son of man. If the term was 
 really adopted by Jesus, if it was his habitual self- 
 chosen appellation, if it was free from previous associa- 
 tion and from all remoter meaning, then, by a familiar 
 Hebrew idiom, it indicated to those who heard it an 
 avowal of closest kinship with everything essentially 
 human. At the same time it carried with it its own 
 limitation. 
 
 Orthodox commentators, almost without exception, 
 consider the title ' Son of man ' to be one of the 
 Messianic names because of the similar expression in 
 Dan. vii. 13, (B.C. 167 — 165 ?), and they support this 
 view by extracts from the Book of Henoch (B.C. 130 ?) 
 in which the same expression is undoubtedly applied to 
 Messiah. But the prophet in his vision sees one ' like 
 unto a son of man,' i.e., in human form, and thereby 
 distinct from the four ' beasts ' which were typical of 
 
 1 " The True Man, the Single Normal Representative of 
 realised Manhood," is Godet's explanation ; but that is to think 
 into the term more than a Jew could gather from its use in his 
 own Scriptures. 
 
26 Begni Evangelium. 
 
 four successive earthly empires, and this human form is 
 to him symbolical of that holy people in which God's 
 holy kingdom would ultimately be advanced j 1 and in 
 the apocryphal vision also the object is still ' a son of 
 man,' a created, if not a human, being. "There is 
 nothing," says Dr. Westcott, " to shew that the title 
 was (popularly) understood to be a title of Messiah ; " 
 and, again, "It is inconceivable that the Lord should 
 have adopted a title which was popularly held to be 
 synonymous with that of the Messiah, while he care- 
 fully avoided the title of Messiah itself." In the same 
 way it has been argued by Reville and others that there 
 would have been nothing novel or spontaneous in 
 Peter's confession (Matt. xvi. 16) if his Master had 
 already claimed and used a Messianic title. Dr. Liddon 
 contends, indeed, that the question put to the disciples 
 — ' Who do men say that the Son of man is ' — was 
 meant to draw more than a confession of Messiahship, 
 that the question was really, What is the Messiah, "in 
 the seat and root of His Being ? " and that the answer 
 is given in Peter's words, "The Son of the Living God." 
 If this be so, it is a little singular that this answer 
 should be altogether omitted in the parallel passages 
 (Mark viii. 29, Luke ix. 20, John vi. 69). But, to re- 
 turn, " There is nothing," says the Bishop of Durham, 
 " to shew that the title was understood to be a title of 
 Messiah." " It was to Jewish ears a clear assertion of 
 Messiahship, a constant setting forth of his Messianic 
 1 See vii. 27. Cf. 18, 22 and ii. 41. 
 
Jesus of Nazareth. 27 
 
 dignity," says the Bampton Lecturer. When authori- 
 ties so eminent are at variance, it is difficult for others 
 to speak with any confidence, but there is reason for 
 thinking that it is doubtful whether Jesus ever really 
 described himself officially, or even personally, by this 
 name. That in preaching the Kingdom he used the 
 prophet's term in the prophet's sense is probable 
 enough, but, if he applied it to himself individually, 
 how are we to explain those passages in which, in the 
 very front of his ministry, ' the Son of man ' is made to 
 claim almost more than Messianic dignity and power ? x 
 If he " carefully avoided the title of Messiah itself," are 
 we to believe that he boldly advanced these astounding 
 pretensions in the presence of hostile witnesses who 
 neither challenged them at the time nor brought them 
 under the notice of the Sanhedrin afterwards, when 
 they would have furnished most convincing evidence 
 against their prisoner at his trial? An examination 
 of the passages in which the title under discussion 
 occurs will show that they bear, almost without ex- 
 ception, on the Christ's supreme prerogatives and on 
 his return in glory and with power from heaven, and 
 we may conclude that, whatever meaning may have 
 attached to the first use of the term amongst the first 
 disciples, it was soon lost in the eagerness with 
 which later followers read into the title ' the Son o* 
 man ' all that was predicated of ' a son of man ' in 
 the above-mentioned prophetic and apocryphal visions. 
 1 Mark ii. 10, 28. viii. 38, Matt. xiii. 41. 
 
28 Eegni Evangelium. 
 
 The passages named must therefore be received with 
 caution. 1 
 
 The reader has, perhaps, anticipated a difficulty 
 which must here be noted. In the Synoptic Gospels 
 Jesus enjoins secrecy as to his Messiahship, 2 but in 
 the Fourth Gospel the title is openly asserted, 3 or 
 accepted, 4 without any such injunction. And yet so 
 wary an exponent as Bishop Westcott does not hesitate 
 to say that, " From the circumstances of our Lord's 
 examination before the Sanhedrin it is evident that He 
 had not openly proclaimed Himself as the Messiah, or 
 the adjuration of the High Priest would have been 
 unnecessary (Matt. xxvi. G3). M Solve this as we may, 
 we may still safely conclude that in the Messianic 
 office Jesus did discern a means for guiding his people 
 to their good. For nothing could equal it in its power 
 of appeal. It appealed to a hope which, if narrow, was 
 popular, passionate and pure. Faith in the future was 
 to the Jew of that day a liberating force waiting only 
 for the touch of a liberating hand. Faith in your own 
 destiny is, in the history of reform, a motive as 
 powerful as it is rare. In the reformer it is personal, 
 
 1 After reaching this conclusion independently, the present 
 writer found much of the argument ably stated and more fully 
 illustrated in Carpenter's First Three Gospels, 1890. He was 
 thus enabled to recast one or two clauses in the above paragraph. 
 Otherwise it stands as it was written. 
 
 3 Matt. xvi. 20. xvii. 9. Mark viii. 30. Luke ix. 21, 22. 
 
 a John iii. 13. iv. 26. v. 18. vi. 27. x. 25. xi. 27. 
 
 * John i. 41, 45, 49. vii. 26. viii. 24. ix. 22. 
 
Jesus of Nazareth. 29 
 
 in the people national. When both motives are at 
 work, and come into contact, the energy evolved is 
 immense. Such energy did Jesus exhibit and evoke. 
 Confident in himself, he taught others to trust him 
 and to trust themselves. Knowing the purity of his 
 own aim, he did not hesitate to charge himself with the 
 guidance of an ambition which he could not wholly 
 approve, or wholly gratify. If the popular conception 
 of the Messiah had been dwarfed by foreign oppression, 
 there was still no name which held so powerful a spell. 
 Stronger than that of Priest or of Rabbi would be the 
 influence of the Anointed. And if under this name he 
 approached the people, first announcing and then 
 assuming the office, half-accepting and half-claiming 
 the title, he would be able to correct their mistaken 
 ideal. It is impossible not to see that when he says 
 that he came not to be ministered unto, but to 
 minister j 1 that he was in the midst of them as he that 
 serveth; 2 that he must suffer many things and be 
 rejected ; 8 that his kingdom is not of this world ; 4 that 
 he could be followed only by those who denied them- 
 selves ; 5 that he was no judge or divider over self- 
 seeking rivals 6 — he is really correcting the small hero- 
 worship to which the nation's hope had shrunk. The 
 material he spiritualizes ; that which is personal he 
 diverts ; that which is local he extends. 
 
 The Christ must speak with authority. It is the 
 
 1 Matt. xx. 28. 2 Luke xxii. 27. 3 Luke ix. 22. 4 John xviii. 36. 
 5 Mark viii. 34. 6 Luke xii. 14. 
 
30 Regni Evangelium. 
 
 first condition of his office. Hence the decisive ' I 
 say unto you/ though Moses himself he over-ruled j 1 
 hence the sharp ' Follow me,' though the living be 
 thereby divided, 2 and the dead left unburied. 3 He 
 reviews and revises, challenges and condemns. The 
 priest is rebuked in his own precincts, 4 the teacher is 
 denounced in his own school. 5 Once assured of his 
 sincerity, there is no quality in a leader which men 
 more admire than an unhesitating claim to an un- 
 reserved submission. He is not born to rule, if he 
 argue, or justify, or explain. This imperious urgency 
 is one of the proofs, as it is one of the secrets, of 
 power. 
 
 The ruler disobeyed becomes a judge. The word 
 that he has spoken, the same shall judge in the last 
 day. 6 
 
 On two occasions he pronounces forgiveness of sin. 7 
 In neither case does he claim independent power. In 
 the former instance he is represented as saying that 
 he had authority 8 to forgive sins on earth; and this 
 authority he is stated to have transmitted to others. 9 
 
 To this extent, then, does Jesus adopt and adapt the 
 titles and the functions of the Christ. He is a prophet, 
 a teacher, a liberator, a master, a judge ; he is, in a 
 
 1 Matt. v. 22, &c. 2 Luke ix. 62. 3 Luke ix. 60. 4 Matt: xxi. 13. 
 
 5 Matt, xxiii. 3. 6 John xii. 48. 7 Matt. ix. 2. Luke vii. 48. 
 8 'E^ovaiav, Matt. ix. 6, 8. Mark ii. 10. Luke v. 24. 
 
 9 Matt. xvi. 19. xviii. 18. John xx. 23. And yet in heaven he 
 is not the Forgiver of sin, but the Pleader with God for sinful 
 man. 1 John ii. 1. Rom. viii. 34. 1 Tim. ii. 5. Heb. vii. 25, ix. 24. 
 
Jesus of Nazareth. 31 
 
 sense, a king, and, in a deeper and more cherished 
 sense, a Son of God. An impatient loyalty seats him 
 afterwards on the clouds of heaven, the graves open at 
 his voice, 1 and the nations are parted before him. 2 Who 
 more worthy than he to wield these powers ? But did 
 he really claim them ? Let the answer come from his 
 own disciples who, if they had ever heard these claims, 
 had strangely forgotten them. " We hoped," they say 
 — and the sigh marks the range and the limit of their 
 hope — " we hoped that it was he which should redeem 
 Israel." 3 
 
 To these preconceptions of the Messiah Jesus adds 
 one new condition. The Christ must be prepared to 
 die an early and violent death. So only could the new 
 religion and the old be brought face to face and the 
 trial of strength come to a final issue. There was no 
 room in Jewish thought for a suffering, still less for a 
 martyred, Messiah. 4 " We have heard out of the law 
 that the Christ abideth for ever." 5 No wonder is it if 
 Peter took him and began to rebuke him, 6 if the rest 
 perceived not the things that were said, 7 if they were 
 
 1 John v. 28. 2 Matt, xxv. 32. 3 Luke xxiv. 21. 
 4 It is now generally admitted that there was no ante-Christian 
 doctrine of a suffering Messiah. Isaiah's afflicted servant of God 
 (ch. liii.) personifies the afflictions of God's people in captivity 
 and exile. See Schiirer, Geschichte des Judischen Volkes, 
 Part ii. § 29, and, for the Jewish interpretations of Isaiah lii. 13 — 
 liii. 12, consult Hengstenberg, Christology of the Old Testa- 
 ment, vol. ii. 310 — 319, and the more recent work by Driver and 
 Neubauer. 
 
 5 John xii. 34. 6 Matt. xvi. 22. 7 Luke xviii. 34. 
 
82 Regni Evangelium. 
 
 exceeding sorry. 1 But this added condition of readi- 
 ness to die gives a different complexion to Christ's 
 assumption of the office of Messiah. He grasps at 
 nothing in embracing death. He personates no one, if 
 the part which he plays is cast by himself. For indeed 
 he was as far from fulfilling the prophetic vision as 
 from satisfying the popular expectation. Suffering and 
 death belonged as little to the divine ideal of David and 
 Isaiah as to the debased conception of the Herodian 
 age. The spiritual redemption of man was a project 
 beyond the flight of the Messianic dream, whilst the 
 death of the redeemer was a point to which it could 
 never have descended. Therefore, if Jesus assumed 
 the Messianic office, he also detached himself from 
 every Messianic theory. This, unfortuately, was never 
 understood. His followers, believing that Jesus was 
 the Christ, believed also that everything predicated of 
 Messiah must be predicated of him. Therefore in 
 presenting his character they decorate it with every 
 Messianic attribute. Before long the attributes them- 
 selves suggest modes of action, and modes of action 
 suggest particular events, and thus the life of Christ in 
 the Gospels comes to be written largely out of the 
 1 prophecies' of the Old Testament. 
 
 We have spoken of Christ's purposed death. But 
 that purpose must not be misunderstood. Death was 
 to him a necessary crisis. He never speaks of it as an 
 atoning sacrifice, as a sacrifice at all. Be} T ond the bare 
 
 1 Matt. xvii. 23. 
 
Jesus of Nazareth. 33 
 
 announcement of the fact, there is nothing; of the 
 propitiatory or expiatory effect, not a word. He is 
 indeed reported to have said that the Son of man came 
 to give his life a ' ransom' * for many (aim ttoXXwv, 
 as in xvii. 27, without the sense of substitution). But 
 
 1 Matt. xx. 28. Kvrpov is that which looses and, as the context 
 in no way helps to fix the meaning of the word, no strict forensic 
 or sacrificial sense of ' ransom ' ought to be forced into it. The 
 former is excluded by the fact that a ransom carries with it 
 the idea of compensation and is paid for deliverance from a 
 foreign and oppressive power, and to that power. Origen was 
 logically right when he argued that the ' ransom ' of Christ's 
 death could only have been paid to the Evil One. The sacrificial 
 meaning of the word can be supported only by its use in Exod. 
 xxx. 12, where the ransom could be j)aid, and was paid, by the 
 ransomed, and not necessarily by another on his behalf. The 
 analogy of the kopher cannot therefore be fairly pressed. In the 
 New Testament the words connected with Xvrpov (hvrpovcrdat, 
 \vTpwffis, awoAvrpwais &c.) are so variously applied that neither of 
 the above significations can be said to be determined by them. 
 The notion of ' ransom' runs into the idea of ' purchase' in 1 Cor. 
 vi 20, Rev. v. 9, xiv. 3, and the thought in either form is more 
 at home here than in its solitary position in the teaching of Jesus. 
 The passage as it stands in the First Gospel has far more the 
 appearance of a comment than of an original saying, and its 
 oblique introduction under cover of the title " Son of man" is not, 
 as we have seen, (p. 27) in favour of the latter view. Wendt (Inhalt 
 der Lehre Jesu) thinks that the " deliverance from bondage" in- 
 dicated is best explained by Matt. xi. 28 — 30. Cf . Deut. vii. 8, in 
 the LXX. and Luke i. 68, xxiv. 21. But all discussion of the 
 proper force of a special term like Kvrpov seems to be idle, if it is 
 itself only a translation of an unknown original expression in 
 another tongue. [' Purchase-money' seems to be the meaning 
 which Bp. Westcott attaches to the word in a Dissertation on the 
 use of Kvrpov which did not come under the writer's eye until the 
 above note had been written. Ep. to the Hebrews, p. 295.] 
 
 D 
 
34 Regni Evangelium. 
 
 so might any martyr to a sacred cause speak of himself, 
 looking to the results of his self-devotion. It is true 
 also that at the Last Supper he is said to have spoken 
 of his blood of the new covenant shed for many unto 
 remission of sins. 1 But the New Covenant was an 
 accepted phrase and carried a meaning already defined. 
 Jeremiah had written of the " new covenant" which 
 God would make ; "I will put my law in their inward 
 
 parts, and in their heart will I write it for I 
 
 will forgive their iniquity, and their sin will I remember 
 no more" (xxxi. 31 — 34). It has been contended that 
 there is no mention here of a mediating sacrifice; that it 
 is rather by the exclusion of sacrifice that the covenant 
 is "new" and "not according to the covenant made with 
 their fathers." 2 But, without pressing this point, it is 
 sufficient to observe the fact that in the first age of the 
 Church the sacrificial aspect of Christ's death could 
 not present itself to those who had not yet broken with 
 Judaism. That " a great company of the priests were 
 
 1 Matt. xxvi. 28. Mark xiv. 24. The same effect is ascribed, 
 however, in the same words, to the preaching of the Baptist in 
 Mark i. 4. In the earliest account of the Eucharist, 1 Cor. xi. 25, 
 the words of institution are given as, " This cup is the new 
 covenant in my blood." The difference in the doctrinal sig- 
 nificance of blood shed in expiation of sin, and blood shed in 
 ratification of a treaty, is extreme. See Exod. xxiv. 8. On the 
 double use of SiaOrjKr] as ' covenant' and ' testament,' see Westcott, 
 Ep. to Hebrews, 298. 
 
 2 In xxxiii. 11, the idea of eucharistic sacrifice is certainly 
 retained. For the spirituality of the New Covenant, see Hosea 
 vi. 6, Amos v. 21, Micah vi. 6 — 8, and cf. Matt. ix. 13, xii. 7; 
 Hebrews ix. 10. 
 
Jesus of Nazareth. 35 
 
 obedient to the faith," 1 that the disciples " day by day, 
 continued stedfastly with one accord in the temple," 2 
 is decisive proof that in their minds at least the value 
 of the daily sacrifice remained undisturbed. When 
 afterwards the sacrifice of the altar was impossible to 
 the Jew and forbidden to the Gentile, then " the sacri- 
 fice of the death of Christ" supplied a common want 
 in the religions of both." 3 
 
 It has been said that, if Christ did not perform 
 miracles, he at least professed to do so. 4 To this it 
 may be answered that, if he professed to work miracles, 
 he at least minimised their value. " There shall arise 
 false Christs who shall show great signs and wonders ;" 5 
 "Many will say unto me in that day, Lord, Lord, did 
 we not by thy name do many mighty works ?;" 6 " An 
 evil and adulterous generation seeketh after a sign ;" 7 
 " He sighed deeply in his spirit, and saith, Why doth 
 this generation seek a sign ?;" 8 "By the prince of the 
 devils casteth he out devils." 9 If Christ and his country- 
 men can thus speak of miracles, what becomes of their 
 
 1 Acts vi. 7. 
 
 2 Acts ii. 46. Cf. ii. 1, iii. 1, v. 42, x. 9, 14, 28, 30, xiii. 2, 3, 
 xv. 5, xvi. 3, xviii. 18, 21, xx. 6, 16, 24, xxi. 20, 23, 24, 39, 
 xxii. 3, 12, Roin. xiv. 5, Gal. iv. 10, v. 2, Col. ii. 16, Phil. iii. % 
 Rev. ii. 9, iii. 9. vii. 5, xi. 19, xii. 1, xxi. 12, and see Lightfoot, 
 Galatians, Dissertation III. 
 
 3 The writer of the Epistle to the Hebrews, for instance, weans 
 his readers from the consolations of the Temple, partly by pre- 
 senting the Messiah as the eternal high priest who had offered 
 one sacrifice once for all. 
 
 4 Ecce Homo, ch. v. 5 Matt. xxiv. 24. 6 Matt vii. 22. 
 
 * Matt. xii. 39. 8 Mark viii. 12. 9 Matt. ix. 34. 
 
 d2 
 
36 Rcfjiu Evangelium. 
 
 evidential force? It is clear that in that day they 
 were held to be neither necessarily divine in their 
 origin, nor necessarily conclusive in their testimony. 1 
 
 But the Gospel miracles, it is said, " are more than 
 credentials, they are symbolical representations of re- 
 demptive action." 2 And here again the answer is easy. 
 What serviceable connection can there be between 
 redemptive action and an act which is not itself 
 redemptive ? To cure physical blindness is one act, 
 to remove spiritual darkness is another. The two acts 
 are on different planes. The latter only is redemptive. 
 That I can perform the first, is no proof that I am 
 either willing or able to perform the second. 
 
 We may even go further and say that in founding a 
 new religion the use of miracle would be immoral. 
 The object in view is to establish a moral ascendency, 
 to incite to moral endeavour. But the first effect of a 
 miracle would be repellent and discouraging ; it would 
 excite wonder and alarm ending in recoil. There might 
 afterwards be recovery in the direction of gratitude, but 
 there would be no moral appeal, no moral quickening. 
 It has often been remarked that in the ancient world 
 there was no necessary connection in men's minds 
 between supernatural power and goodness. 8 If there 
 
 1 Justin {First Apology) thinks that, without the argument 
 from prophecy, miracles would not of themselves be sufficient to 
 establish the divinity of Christ. In another place, " curing- 
 cripples from their birth," he says, "is little more than what you 
 say of your iEsculapius." 2 Liddon, Bampton Lecture IV. 
 
 3 Pagan miracles were admitted by Christians, but attributed 
 to demons. 
 
Jesus of Nazareth. 37 
 
 was no necessary connection, there could have been in 
 miracle no attestation to goodness, and therefore no 
 incitement, " A moral power," says Professor Mozley, 
 speaking of the Jewish exorcists, " a moral power might 
 dismiss the demon that brooded on the understanding, 
 as it does the demon that tempts to sin." It is in 
 this field that we look for the miracles of Christ. In 
 certain cases of mental and nervous disorder his " moral 
 power" threw his patients under a strong enchantment. 
 Evoking effort, he aroused energy. There was a moral 
 challenge and a moral response, with secondary phy- 
 sical effects. In this way " virtue" went out of him, 
 as it goes out still from those who have calmness of 
 reason and purity of soul. Even now there is magical 
 force in human look and voice and touch. But every- 
 thing outside this area ascribed to Christ we may 
 confidently reject. To play upon men's minds by 
 playing upon water and loaves of bread, fig-trees, fish 
 and swine — to do this he must be false to himself and 
 to his aims. If he had possessed such power, he would 
 have disdained its use. His own words, " Why even 
 of yourselves judge ye not what is right ?" exalt the 
 use of conscience and reason above dependence on out- 
 ward signs. 1 
 
 1 There is a fine passage in the First Volume of Hamack's 
 Dogmengeschichte which would suffer by translation and is there- 
 fore given as it stands : — " Dass er mit sich selber konnte, wie 
 er wollte, dass er ein Neues schuf , ohne das Alte zu sturzen, dass 
 er die Menschen fur sich gewann, indem er von seinem Vater 
 kiindete, dass er ohne Schwiirmerei begeisterte, ohne Politik ein 
 
38 Regni Evangelium. 
 
 Note : — Dr. Mozley, a strong defender of the Gospel 
 miracles, ruthlessly exposes the argument of those 
 writers " who urge that in a miracle there is no 
 violation or suspension of the laws of nature, which go 
 on but are neutralised or counteracted by a higher law." 
 In the preface to the third edition of his Bampton 
 Lectures he shows that, if the antecedent is new and 
 strange, not the ordinary and constant antecedent, if it 
 is an unknown power not in nature, then the pheno- 
 menon is not a natural fact at all in the scientific sense. 
 Any such attempt, therefore, to reconcile miracles with 
 the laws of nature in no way meets the objections, or 
 satisfies the claims, of physical science. 
 
 He would have dealt in the same way, we imagine, 
 with the ' hoheres naturliches' of German apologists. 
 
 V. Dates and Records. 
 
 The Writer of the Third Gospel, in his preface, 
 shews us exactly how the present Gospels came to be 
 written. He is one, he says, of many who tried to 
 draw up in connected narrative the common tradition 
 respecting certain facts which had come down from those 
 who had been eye-witnesses of the same. The day of 
 personal testimony was, therefore, over. 1 
 
 Reich anfrichtete, ohne Askese von der Welt befreite, olme 
 Theologie ein Lehrcr war, immitten ciner Zeit der Schwarmerei 
 und Politik,der Askeso und Theologie, das ist das grosse Wunder 
 seiner Person." 
 
 1 Cf. Weizsiieker, Das Apostolische Zeitalter, p. 381. 
 
Jesus of Nazareth. 39 
 
 This traditional basis, whether oral, or written, or 
 partly oral and partly written, is the common material 
 used by the compilers of the three Synoptic Gospels. 
 
 From Acts i. 22 (cf. John xv. 27) it would seem that 
 this primitive Gospel went no further back in the life 
 of Christ than the " baptism of John." The original 
 Gospel, therefore, finds its closest and most faithful 
 rendering in the Second Synoptic Gospel, is further 
 developed in the Third Gospel, and finds, perhaps, its 
 latest expression in the First Gospel. 2 There is a 
 close agreement between these three Gospels in form, 
 substance and language. Where they recite the words 
 of others, they are most in harmony ; when they narrate 
 events, they exhibit slight peculiarities of style. 
 
 Who were these compilers ? It is impossible to say. 
 Their works are anonymous and there is, therefore, no 
 personal evidence. In the way of historical evidence, 
 we find that Justin Martyr (d. A.D. 164) speaks of 
 
 2 Evidence in favour of the priority of the Third Gospel to the 
 First may, to the writer's mind, be found by a careful comparison 
 of the following passages thrown into tabular form. Those from 
 the First Gospel show an advance, sometimes in spiritual 
 thought, sometimes in historical development, upon those of the 
 Third. But the whole question of the order of the Gospels is 
 beset by difficulty, for each may in turn be shown to possess 
 fragments of "the gospel of the Kingdom" in its earliest form, 
 and yet all exhibit marks of the influence of later ecclesiastical 
 teaching and usage. Keim, in his Geschichte Jesu von Nazara, 
 places the Synoptic Gospels in the following chronological 
 order :— Matthew, A.D. 66 ; Luke, A.D. 90 ; Mark, A.D. 100. 
 It is not meant, however, that each existed at the date affixed in 
 its present completed form. Mark is placed last by Clement of 
 
40 
 
 llerjni Evangelium, 
 
 certain " Memoirs composed by the apostles and their 
 followers," and that Eusebius (d. A.D.340) has preserved 
 a few loosely-worded fragments from writings of the 
 second century to the effect that "Matthew, the apostle, 
 composed (or caused to be composed, crvvEypaxparo) 
 in Aramaic 'The Utterances' [of Christ] ;" that "Mark, 
 having become Peter's interpreter, wrote down from 
 him, though not in chronological order, all that he could 
 remember of the words and actions of Christ ;" that 
 "Luke, the follower of Paul, set down in a book the 
 Gospel preached by Paul." 1 
 
 Let us allow that the " Memoirs by the apostles 
 and their followers" is another name for the Utterances of 
 Matthew, the Reminiscences of Mark, and the Summary 2 
 
 Alexandria, and with these authorities agree Baur, Schwegler, 
 De "VVctte and Kostlin. The majority of critics, however, would 
 place him fir>t. 
 
 Luke v. 31, 32, compared with Matt. ix. 12, 13. 
 
 >» 
 
 vi. 3—5 
 
 » >> 
 
 >> 
 
 xii. 3—8. 
 
 II 
 
 vi. , 
 
 » N 
 
 J» 
 
 v. — vii. 
 
 « - 
 
 ix. 20 
 
 > 
 
 >» 
 
 xvi. 17, 18. 
 
 .. 
 
 xi. 2—4 
 
 » »> 
 
 »> 
 
 vi.13. 
 
 M 
 
 ri. 29,32 
 
 > 
 
 »> 
 
 xii. 29, 32. 
 
 »» 
 
 xi. 39, 52 
 
 > J» 
 
 >> 
 
 xxiii. 
 
 n 
 
 xviii. 29 , 
 
 J J> 
 
 ?» 
 
 xix. 28. 
 
 !J 
 
 xx. 17. 18 , 
 
 » »» 
 
 »» 
 
 xxi. 42 — 4-4. 
 
 1 As S. Paul in his speeches and letters makes no reference to 
 the early years, discourses, or miracles of Christ, his Gospel, as a 
 summary of the Gospel narrative, would probably be brief indeed. 
 References to recorded sayings appear in 1 Cor. vii. 10, ix. 14, 
 xi. 23 ; 1 Thess. iv. 15 — 17. For an interesting note on the dif- 
 ference between the \6yoi rov Kvpiov of Clement of Rome and the 
 \6yia of Papias, see Weizsacker, D. A. Z. p. 387. 
 
 - 4 Digestuni' is Tcrtullian's word for the Third Gospel. 
 
Jesus of Naza reth. 41 
 
 of Luke. But are we, therefore, to hold Matthew, 
 Mark aud Luke responsible for the three Gospels which 
 now bear their names, and in their present form ? 
 ' Utterances ' would scarcely be a fitting title for the 
 First Gospel as it now stands; the Second, with its 
 precise and orderly arrangement, 1 is far from being a 
 medley of 'Reminiscences ;' and the Third, the fullest, 
 most varied and most finished of the three, is certainly 
 not a ' Summary ' of Pauline preaching. The titles do 
 not cover the books. But we may say, if it is wished, 
 that Matthew, Peter and Paul were sources of informa- 
 tion, that Matthew's nameless Greek representative, 
 Peter's interpreter Mark, and Paul's follower Luke, did 
 commit that information to writing, and we may go 
 further and say that our three Synoptic Gospels are 
 ' according to ' Matthew and ' according to ' Mark and 
 ' according to ' Luke ; but only in the sense in which 
 we may say that ' Hamlet ' is according to Saxo-Gram- 
 maticus, or that ' Faust ' is according to Marlowe, or 
 Calderon — or Job. And after all, as has been rightly 
 said, it is of much less importance to know the name 
 of a writer than to know the drift and value of what he 
 says. 
 
 When and how did the fresh matter come in ? This, 
 of course, must be largely matter for conjecture, but it 
 
 1 Dr. Salmon (Introduction to the New Testament, p. 101, ed.iv.) 
 contends that the Second Gospel shows a want of order when 
 compared with the Third, whilst another apologist (Halcombe, 
 Gospel Difficulties) maintains that the chronological difficulties 
 of the latter can be explained only by transposing whole chapters ! 
 
42 Regni Evangelism. 
 
 is easy to conceive how, in a single generation, the tiny 
 stream of pure tradition, parted into different channels, 
 might quickly become swollen and coloured by tribu- 
 taries of fanciful embellishment, of religious precon- 
 ception, of party conflict, and yet be gathered at last 
 in one settled and unquestioned course. Certain it is 
 that in the second century the Gospels, largely in the 
 form in which we now have them, were the common 
 armoury of apologists and heretics ; by the fourth 
 century had settled themselves into an orthodox Canon ; 
 and at the time of the Reformation received the seal of 
 final Protestant infallibility. 
 
 Note : — The oldest extant MS. of the Gospels cannot 
 be placed higher than the fourth century. The oldest 
 version (the Syriac Peshito) may have been made in the 
 second century, but it does not now exist in its original 
 form. The MSS. of the writings of the earliest Fathers 
 rarely rise above the tenth century, and their citations 
 from the New Testament, often made from memory and 
 with little attempt at verbal exactness, are of uncertain 
 value in textual criticism. 
 
 The Fourth Gospel stands so distinctly apart that it 
 demands separate consideration. Happily we need not 
 choose, as was once thought necessary, between the two 
 positions that it is either from beginning to end a 
 faithful record, or else throughout a work of pure 
 invention. For it is possible to recognise a sub- 
 stratum of personal recollection and at the same time 
 
Jesus of Naza re th. 43 
 
 to detect and allow for the presence of super-added 
 matter. That there is a foundation laid by the hand of 
 a companion of Jesus, no one can seriously doubt. 
 Several of the incidents which mark the personal 
 relations of the Master to his followers are introduced 
 in an easy, natural manner and seem to be genuinely 
 real. What can be more artless and more life-like 
 than the accounts of the calling of the first disciples, of 
 the washing of the disciples' feet, of the running to the 
 empty tomb ? The references to the current hopes, 
 beliefs and customs of the Jews and to the topography 
 of Palestine are, with few exceptions, clear and accurate. 
 It has been observed also 1 that the incidental indications 
 of character, as for instance in Peter and Martha and 
 Mary, correspond closely with the traits recorded by the 
 other Evangelists. There are two passages at least 
 which point to information received from an eye- 
 witness. 2 All this may be allowed, without at the same 
 time allowing that the Witness and the Writer are one. 
 I. The earliest date claimed for the Fourth Gospel is 
 A.D. 80 — 90. It is therefore assumed by those who 
 hold the Johannine authorship that the apostle in 
 extreme old age, after long residence in a foreign 
 country, wrote down his recollections of words and 
 deeds from which he was divided by at least half a 
 
 1 Gess, Christi Person u. Werk. 311. 
 2 John xix. 35, xxi. 2-1. In the secoiid passage, however, the 
 1 disciple' who bears ' witness' is possibly the writer whose witness 
 to the witness of his apostle-master now dead is attested by the 
 Ephesian elders. 
 
44 llegni Evangelium. 
 
 century and so gave us the work entirely from his own 
 hand. Now the Witness of the Fourth Gospel, to he 
 also the Writer, is at once too precise and too vague, 
 too minute and too general, too explicit and too 
 reserved. He is very exact, even after the lapse of 
 fifty years, in his recollection of days (i. 29, 35, 43, 
 ii. 1, iv. 40, xi. 6, xii. 1, 12), of hours (i. 39, iv. 6, 52, 
 xix. 14), of particular speakers (vi. 8, xi. 16, xii. 4, xiii. 
 36, xiv. 5, 8, 22), of number (ii. 6, v. 5, vi. 13, xxi. 11), 
 of distance (iv. 5, vi. 19, xi. 18, xxi. 8), of weight (xii. 
 3, xix. 39). But the hand which draws out the separate 
 sections of the work with superfluous accuracy seems to 
 be unable to connect them. The evidence is given 
 circumstantially, but without sequence. The deponent 
 can remember the details, but not the outline. It is as 
 though a dramatist should have his Acts and Scenes 
 before him in the most finished form and not be able to 
 piece them. We do not ask for strict chronological 
 order from the Synoptists ; they are compilers only and 
 they make the best they can of fragmentary records and 
 floating traditions. But this is an original composition 
 by the hand of a companion of Jesus. We ask that in 
 submitting his facts he should have distinct knowledge 
 of their order. If it be only an abridged narrative, a 
 volume of selections and not a complete chronicle, we 
 still expect that, with so powerful a memory to help 
 him, the chapters shall show clear marks of detachment 
 from the life of which they form a part. If the Fourth 
 Gospel were solely a collection of isolated fragments, of 
 
Jesus of Nazareth. 45 
 
 interesting episodes, it would be another matter. But 
 its author aims at more than this. He seeks to give 
 to his work a biographical character. A companion and 
 fellow-traveller, no one could better, or more easily, 
 break the chain of events where he liked and show the 
 severed links by definite notes of time and place. But 
 it is just at these points of connection with the main 
 line of the narrative that his reminiscences fail. He 
 has no calendar to go by and no route to follow. " A 
 feast of the Jews" is the conventional date ; Jerusalem, 
 for the most part, the conventional scene. These 
 Feasts and these Judaean ministries are the despair of 
 the harmonists. To find room for a skeleton history 
 of six Feasts, including three (perhaps four) Passovers, 
 a public ministry which probably lasted one year is 
 extended to two years and three months, and even to 
 three years and six months. 1 
 
 1 It must not be supposed that the Fourth Gospel was written 
 purposely to supply the omissions of the first three. In this 
 case the writer would hardly have related the Cleansing of the 
 temple, the Healing of the nobleman's son at Capernaum, the 
 Feeding of the five thousand, the "Walking on the sea, the 
 Anointing at Bethany, and the Entry into Jerusalem. Moreover, 
 some of his statements are historically at variance with the 
 accounts given by the other Evangelists, and are occasionally to 
 be preferred. And yet there is apparently no consciousness of 
 any discrepancy. So far from completing the half -told tale, the 
 Fourth Evangelist disturbs the chronology of the Synoptists, on 
 many matters of supreme importance is as often silent aud 
 sometimes more obscure, professes only one aim in writing (xx. 
 31), and, where an opportunity for further explanation occurs 
 (xxi. 25), speaks as though he were the sole writer. 
 
46 liegni EvangeUum. 
 
 ( II. The doctrine of the Fourth Gospel is not the 
 doctrine of the first Three. It is no longer " the 
 gospel of the kingdom" that is preached. Membership 
 in the Kingdom is exchanged for the immediate 
 incorporation with Christ of the individual soul. 1 The 
 general call to repentance passes into something like 
 the Pauline doctrine of Election. The spiritual man 
 must be born from above ; 2 he can receive nothing, 
 except it have been given him from heaven ; 8 the Son 
 quickens whom he will ; 4 that which the Father gives 
 him shall come unto him ; 5 no man can come unto him 
 except the Father draw him ; 6 he that is of God hears 
 the words of God; 7 it is the Father who gives the 
 shepherd his sheep ; 8 not for the world but for these he 
 prays ; 9 everyone that is of the truth hears his voice. 10 
 The return of the King to his Kingdom, the Second 
 Advent, is lost in the vaguer conception of the mission 
 of the Comforter, and the promise of promotion in the 
 Kingdom in the more distant assurance of resurrection 
 in the last day. 11 The Holy Ghost becomes for the 
 first time in Holy Scripture distinctly personal. The 
 contrast between the Law and the Gospel is more 
 strongly marked. There will be a truer worship than 
 that of the temple ; 12 there is a truer life than that 
 which they thought to find in the Scriptures ; 13 there is 
 a truer bread than that which Moses gave. 14 The 
 
 1 vi. 56. - iii. 3. 3 iii. 27. < v. 21. 5 vi. 37, xvii. 6, 9. 
 
 6 vi. 44 (cf. 65). 7 viii. 47. 8 x. 29. 
 
 • xviii. 9. 10 xviii. 37. " vi. 39, 40, 44, 54. 12 iv. 21. 
 
 * 3 v. 39. 14 vi. 32. 
 
Jesus of Nazareth. 47 
 
 commandment of love is a new commandment, 1 the 
 guidance of the Spirit will be a new revelation. 2 
 Disciples are no longer blindly obedient servants, but 
 enlightened and trusted friends. 3 The Master himself 
 may be addressed in prayer, 4 or prayer to the Father 
 may be offered in his name. 5 
 
 III. Still less are the Discourses of the Fourth 
 Gospel the actual words of Jesus. They are profound, 
 elaborate addresses, bearing mainly on the person and 
 office of the speaker, addresses which the Jesus of the 
 Synoptists could not have uttered. As we read them, 
 it is difficult to resist the impression that it is really 
 the writer who is speaking. Indeed sometimes the 
 disguise of reported speech is hardly maintained ; the 
 author's reflections grow more and more distinct ; the 
 characters retire ; and that which began as a dialogue 
 ends as a soliloquy. The point of transition is not 
 always at first sight clear. Let the first Discourse, 
 that with Nicodemus (ch. iii.), be taken as an example. 
 The deflection may be at v. 6, or at v. 11, or at v. 16, 
 but we cannot reach the end without feeling that the 
 writer has drifted on the current of his own thoughts 
 far away from the original scene. 6 The Discourse in 
 Chapter Five is a long monologue, supposed at the 
 
 1 xiii. 34. 2 xvi. 7, 13, xiv. 16, 26, xv. 26. 
 
 :i xv. 15. 4 xiv. 13 (R.V.) 5 xvi. 24, 26. 
 
 fi Similarly in iii. 27 — 36 no one can suppose that the words of 
 the last six verses were really spoken by the Baptist. In xvii. 3, 
 there is introduced, as part of the actual prayer, a passage which 
 can only be explained as a reflection of the writer. Cf . the abrupt 
 insertion of v. 12 in the same chapter. See also especially iv. 38. 
 
48 Ilcgni Evangelium. 
 
 beginning to be addressed to a band of hostile Jews, 
 but it ends in silence, for there are none to hear or to 
 reply. In the Sixth Chapter a simple figurative state- 
 ment is forced into a literal acceptance and carried 
 through stage after stage of needless confusion and 
 misapprehension, to end at last in unnecessary rupture 
 between the speaker and his hearers. It is difficult not 
 to feel that the writer is indulging a love of paradox 
 and mystery, the absence of which is one of the most 
 marked traits in the character of his Master. 1 In the 
 Eighth Chapter, especially, text and comment are 
 
 1 For touches of mysticism, see xi. U>. o<). xix. -J:!. .51. and 
 perhaps iv. 18, xix. 36". With regard to the latter part of the 
 sixth chapter, it may be confidently said that, it' any reference to 
 the Holy Communion had been intended, some mention of the 
 rite itself would somewhere have been made. It is easy to say 
 that the writer " firing in the centre of Christian society does 
 not notice the institution of a service which was part of the 
 settled experience of Church life." But, if the words in question 
 were in any way preparatory to the service, the service itself 
 would hardly have been left unnoticed. The probability is that 
 the connection never even occurred to the writer. With him, 
 faith in Christ is incorporation with Christ. In the First Epistle 
 it is to have the Son, in the Gospel it is to eat and drink the 
 Son. It was a harsh but telling image for the expression of a 
 ditlicult thought, the thought which is expressed more simply, 
 though not so forcibly, in S. Paul's phrase (Rom. xiii. 14) ' Put 
 ye on the Lord Jesus Christ.' 
 
 It may be observed, in passing, that, as the Books of the 
 Prophets furnish the Synoptists with suggestions for incidents, 
 so this writer rinds starting-points for his arguments in certain 
 facts related in the Books of the Law. Jacob's well, the brazen 
 serpent, the manna, the smitten rock, the pillar of fire, are all 
 introduced in successive chapters, iii. — viii. 
 
Jesus of Nazareth. 49 
 
 closely entangled, whilst in the farewell Discourse 
 extending over three chapters — xiv. — xvii. — the condi- 
 tions of time and place compel us to see a very free 
 expansion of original matter. And, looking back over 
 the whole field, it cannot escape us that the tone of 
 these Discourses is deliberately controversial, and that 
 the controversy, from time to time, is stimulated and 
 helped on by questions and objections which are un- 
 natural, shallow, and sometimes childish. 1 " The 
 Jews" are addressed at various times as if the same 
 group were invariably present, 2 advancing and retiring 
 with one united front. Where are the " gracious 
 words " of him who drew and held the thronging 
 crowds ? They are reserved for the chosen few whom 
 the Father has given into his hand. 
 
 The unreality of the whole presentation in the 
 Fourth Gospel is thus described by a careful student : — 
 " The characters introduced play the same parts under 
 different names. They act and speak in defiance of all 
 recognised rule. They come and go and take one 
 another's place, but why, or how, or what becomes of 
 them, no one knows. Their dialogues produce only a 
 medley of misunderstandings and misconstructions, of 
 startling questions, awkward answers and ill-timed 
 objections. The author's Nicodemus and Samaritan 
 woman, his Pharisees and Jews and Greeks who file 
 before us, make up types, not individuals, and Jesus 
 
 1 ii. 20. iii. 4. iv. 11, 15. vi. 31, 52. vii. 35. viii. 33, 41, 52, 
 57, xiv. 8. 
 
 2 vii. 23, viii. 12, 21, 22, 30, 31, 33, x. 24. 
 
 E 
 
50 llegni Evangelium. 
 
 himself is rather an abstraction than a living being." 1 
 But the reader will gladly balance this severe language 
 by the wise reminder of a more generous critic. 
 "What wonder is it," he asks, "that in these our 
 latter days, all thoughtful minds, whether in search 
 of comfort from Christian truth, of instruction from 
 Christian holiness, are turning by a natural instinct to 
 the writings of the Apostle who taught us that God is 
 Spirit, and that God is Love ?" 2 
 
 In the Prologue to the Gospel — i. 1 — 18 — the writer 
 introduces a term which he assumes to be well known 
 to his readers. It is the title Logos, the Word. The 
 conception of the Thought or Will of God, hypostatised 
 and acting visibly upon the world and upon men, was 
 at that time, under various aspects, common to Pales- 
 tinian and Hellenic systems of religious philosophy. 
 It is from the Palestinian source, possibly, that the 
 writer derives directly the idea of the Word, though he 
 expresses it in the current Greek form \6yog. The 
 novelty of his presentation lies, not in the doctrine of 
 the Logos — that was widely spread — but in the identifi- 
 cation of the Logos with Jesus. It is a new departure, 
 giving an entirely new turn to speculative thought, 
 when he declares that " the Word became flesh." 
 
 But it is to be observed that, having once presented 
 the doctrine of the Logos under this new aspect, he 
 leaves it as it stands without further mention. It is 
 not even his main position. At the end of his work he 
 
 1 Stap, £tudes historiques et critiques, p. 275. 
 2 Stanley, Sermons and Essays on the Apostolical Age. 
 
Jesus of Nazareth. 51 
 
 says expressly that his ohject is to prove that Jesus is 
 the Christ, the Sou of God. 1 He takes up narrower 
 ground. His purpose all along has been, he says, to 
 show that Jesus is the Messiah. If this be so, perhaps 
 we may conclude, first, that the doctrine of the Logos 
 was with him of secondary importance ; next, that it 
 was introduced as a Preface which would be acceptable 
 to all readers, whether under the influence of Hebraic, 
 Philonean, or Gnostic teaching; and, lastly, that it 
 must be viewed in close conjunction with the more local 
 and more limited doctrine of the Jewish Messiah. The 
 theological import of one doctrine must not be strained 
 at the expense of the other. A Jew, yet often anti- 
 Judaic, a Christian, yet necessarily anti-Hellenic, the 
 writer adroitly seizes a term which from the time of 
 Plato had been filled by different hands with different 
 meanings and employs it, in a new conception, as a 
 point of reconciliation between Judaism and Hellenism, 
 between revelation and speculation, between historical 
 fact and philosophical abstraction, between religious 
 realism and religious idealism. The "Word, the ener- 
 gising Will of God, stands, says the writer, in perpetual 
 relationship to God, and, in a sense, is God. This 
 Word, this Will, " became flesh" in Jesus Christ. But 
 does he say that the Word in its totality became man ? 2 
 Did he not consider the Incarnation as one only of the 
 
 1 xx. 31. cf. i. 20, 42, 50. iv. 26. vii. 26, 31, 43. ix. 22. x. 24. 
 
 2 Justin in his First Apology speaks of Christ as incarnate 
 Sia \6yov deov ; he is born of the Virgin 5t& Swdfiews rov \6yov ; 
 " the Logos sometimes personates a prophet, sometimes he 
 speaks in the person of God, sometimes in the person of Christ," 
 
 e2 
 
52 Begni Evangelium. 
 
 manfestations of that creative, indwelling Power which 
 was in the world, and by which, he says, the world was 
 made? Are the terms Logos and Christ to him co- 
 extensive and convertible ? Does he say Christ is God, 
 o fleoe? 1 There are only three passages in the New 
 Testament which seem in so many words to affirm the 
 absolute deity of Christ. They are : — Acts xx. 28, 
 " The church of God which he purchased with his own 
 blood ;" Titus ii. 13, " The glory of our great God and 
 Saviour Jesus Christ; 2 Peter i. 1, " The righteousness 
 of our God and Saviour Jesus Christ." In the first, 
 for ' God,' many early MSS. read ' the Lord ;' in the 
 second the Kevisers allow the alternative rendering, 
 * of the great God and our Saviour Jesus Christ,' and 
 place it in the margin ; and in the third they admit in 
 the same way the translation, * of our God and the 
 Saviour Jesus Christ.' 2 S. Paul gives the best illus- 
 tration of the lax and of the strict use of the word Ozog, 
 and at the same time the best correction, in 1 Cor. viii. 
 5, 6, " Though there be that are called gods, whether 
 
 (86, 43, 46, cf. 83.) See, however, Apol. ii. 8. On the other 
 hand Weizsacker (Apostolisches Zeitalter, p. 554) says very posi- 
 tively, " der geschichtliche Jesus ist der ganze Logos." Cf. 
 Dorner, Glaubenslehre, ii. 394 ; but this writer's later exposition 
 of the doctrine of the Logos is severely criticized by Gess 
 (Christi Person u. Werh, 306—324). 
 
 1 Those who argue that it would be Sabellian to say " the 
 Word was & 6e6s," that by the use of the article the distinction 
 between the Father and the Son would be obscured, do not seem 
 to hesitate to predicate <5 aKydivhs 6e6s of the Son in 1 John v. 20. 
 
 2 In both passages the position and the determining force of 
 Tjfiiov must be carefully considered. 
 
Jesus of Nazareth. 53 
 
 in heaven or on earth ; as there are gods many, and 
 lords many ;* yet to us there is one God, the Father, 
 . . . and one Lord, Jesus Christ." See further 
 Appendix III. and, for the use of Oeoq and o 6e6q, 
 Westcott, Epp. of S. John, 172. 
 
 It is sometimes said that the idea of the Word in 
 Palestine and the idea of the Word in Alexandria were 
 widely different, and, further, that Philo has no one 
 clear and consistent view of the Logos. It is true 
 that the Logos is sometimes conceived by Philo as 
 existing independently, sometimes as immanent in the 
 Divine Mind, but Zeller has shown that this variety of 
 presentation arises from the necessity of his position. 
 The perfect and infinite God cannot, by his theory, 
 come into direct contact with finite and imperfect 
 matter. To reconcile these opposites without this 
 contact, the interposing medium must be identical 
 with each and yet different from both. It must be at 
 the same time personal and impersonal. Philo ap- 
 parently saw the necessity for both notions, but did 
 not perceive the impossibility of combining them. 
 The same writer has shown that the Philonean doc- 
 trine of the Logos really had its root in the teaching 
 of the Stoics. {Die Philosophie der Griechen, Hi. 2, 
 p. 385, quoted by Schurer. See also Tertullian, 
 Apology, xxi., for direct reference to the Logos of 
 Zeno.) For a comparison of the Hellenic with the 
 Jewish- Christian Doctrine of the Logos, see Dorner, 
 1 Cf. Ps. cixxvi. 2, 3. John x. 35. 
 
54 Regni Evangelium. 
 
 Doctrine of the Person of Christ, vol. i. pp. 120, 403, 
 4, Eng. Tr. 1 
 
 VI. The Kingdom of God. 
 
 The conception of a divinely appointed king involves 
 the idea of a divinely constituted kingdom. Messiah's 
 kingdom is the ' Kingdom of God.' 2 The phrase itself 
 does not appear in prophecy, but the thought is 
 sometimes disclosed. 3 By combining two typical pas- 
 sages — Jer. xxxi. 31 — 34 and Daniel vii. 13, 14 — the 
 spiritual and the material aspects of the universal 
 kingdom are revealed. 4 It is at once an inner life and 
 
 1 The doctrine of the Personality of the Logos prior to the 
 Incarnation rests almost entirely on the expression ' irpbs rbv 8e6v' 
 in John i. 1 ; but personality implies individuality and con- 
 sciousness, and, whatever the sense of the words may have been 
 in the writer's mind, it is difficult to believe that he would have 
 described individually-self-conscious-being by such a term as 
 Logos. For Logos signifies pure Thought, Reason, Will, and 
 these can only be thought of, can only subsist, in conjunction 
 with a thinking, reasoning, willing subject. 
 
 2 The alternative term ' Kingdom of Heaven ' is peculiar to 
 the First Gospel. The wider form, ' Kingdom of God/ occurs 
 frequently in the Second and Third Gospels and occasionally in 
 the First and Fourth. In Rabbinical language the term Heaven 
 was often substituted for the name of God. 
 
 3 See Hengstenberg, History of the Kingdom of God, Eng. 
 Tr. ; and, for typical passages, Is. xxxv. xlii. 1 — 16 ; Jer. xxiii. 
 5 — 8 ; Hos. xiv. 4 — 9 ; Joel ii. 32, iii. 9 — 21 ; Mic. v. 4 ; Zech. 
 ii. 10, 11. 
 
 4 It is true, as Reuss has observed (Hist, de la Theologie 
 Chretienne i. 179), that the sanctuary of Sion was still to be the 
 centre of the world, that circumcision (Ezek. xliv. 9) was to be 
 
Jesus of Nazareth, 55 
 
 an outward polity. In the Apocrypha, though there is 
 no reference to Messiah personally, there is frequent 
 mention of a national restoration, political and religious. 
 The yoke of foreign oppression will be thrown off; the 
 Jews of the dispersion will return ; hopes of general 
 forgiveness and sanctification are indulged ; there is to 
 be a new rule of life and a new Jerusalem. For 
 Messiah's empire, with Messiah's office, had again 
 shrunk to the limits of national ambition. There are 
 traces of this contraction in the Gospels, even in the 
 forms into which the words of Jesus are thrown. " Go 
 not into any way of the Gentiles, and enter not into any 
 city of the Samaritans." 1 "I was not sent but unto 
 the lost sheep of the house of Israel." 2 The morality 
 of the Gentiles is contrasted with the future morality of 
 the Kingdom, as though the distinction would remain. 8 
 But it is not difficult, if we may trust the Evangelists, 
 to gather a wholly opposite intention from the lips of 
 the King himself. " Many shall come from the east 
 and the west, and shall sit down with Abraham, and 
 Isaac, and Jacob, in the kingdom of heaven;" 4 the 
 
 the first condition of membership ; but the idea of universality is 
 not necessarily, as he seems to think, excluded. Of. Ps. cxiii. 3. 
 Zeph. ii. 11. Mai. i. 11. The contractions and expansions of 
 the Messianic hope, with the varying fortunes of the nation, are 
 repeated in the narrower and wider views of the Kingdom, at one 
 time confined to the Holy Land and at another embracing the 
 world at large. See Schiirer, Geschichte des Judischen Volhes, 
 Part II. Vol. II. § 29. 
 
 1 Matt, x. 5. 2 Matt. xv. 24. 3 Matt. v. 47, vi. 7, 32, xviii. 17. 
 
 4 Matt. viii. 11. 
 
56 Regni Evangelium. 
 
 " Gospel of the kingdom shall be preached in the whole 
 world;" 1 it is even said that, " The kingdom of God 
 shall be taken away, and shall be given to a nation 
 bringing forth the fruits thereof." 2 In the Parables of 
 the Kingdom there is the clearest foreshadowing of a 
 world-wide sway. The Sower's field is as large as the 
 world itself; 3 nothing can compete with the Kingdom's 
 growth, 4 or resist its influence, 5 or escape its test. 6 
 As many as can be found are gathered to the Marriage 
 Feast ; 7 the fruits withheld by native husbandmen will 
 be rendered by strangers ; 8 the younger son will divide 
 once more with his brother his Father's love. 9 
 
 If Jesus took up the Baptist's cry, " The kingdom 
 of heaven is at hand," it was in a different key. The 
 voice in the wilderness was an echo of the stern and 
 mournful tone of later prophecy. It is Jehovah Himself 
 who is at hand. The day beginning to break is a day 
 of judgment — " it burneth as a furnace ;" "it is a day 
 of wrath." The worthless chaff and the fruitless tree 
 are doomed to unquenchable fire. The child of the 
 desert was a true son of the prophets. At the same 
 time, if there was little consolation in his words, there 
 was comfort in reserve. The Baptist gave to his coun- 
 trymen a new symbol. For the proselyte's bath of Levi- 
 tical purification, was substituted the penitent's baptism 
 in token of moral cleansing. 10 The frequent ceremonial 
 
 1 Matt. xxiv. 14. a Matt, xxi. 43. . 3 Matt. xiii. 38. 
 4 Matt. xiii. 32. 5 Matt. xiii. 33. 6 Matt. xiii. 47. 7 Matt. xxii. 9. 
 8 Matt. xxi. 41. 9 Luke xv. 32. 
 
 10 It has been contended that the baptism of Jewish proselytes 
 
Jesus of Nazareth. 57 
 
 washings which cleansed from outward legal taint were 
 crowned by a single rite, administered once, in token 
 of enduring purity of heart. The " baptism of re- 
 pentance" followed only upon confession of sin and 
 promise of amendment. To those who without re- 
 pentance would adopt baptism as a wise precaution, 
 came the indignant " Vipers that ye are, who hath 
 warned you ?" It was a startling and wholesome 
 lesson. 
 
 There was another touch of originality in the preach- 
 ing of John. His message was for all. None need 
 despair. Outcasts from society and from the synagogue 
 might draw near ; they would not be cast out of the 
 Kingdom. It was a bold stroke thus to ignore the 
 double ban. But in the boldness of the Baptist's 
 mission lay the chief bar to its success. The offer of 
 free pardon to the lawless is a shock to those who 
 administer the law. What they have bound no other 
 hand must loose. Therefore, if John gained the grati- 
 tude of one class, he lost the sympathy of another, and 
 that the more powerful. The work was good and bore 
 good fruit, but as a religious movement it failed. The 
 history of its failure is written in the First Gospel : — 
 " John came unto you in the way of righteousness, and 
 ye believed him not : but the publicans and harlots 
 
 was not known in ante- Christian times. For the facts and 
 arguments on the other side, see Schiirer, Geschichte, &c, Part II. 
 Vol. II. § 31. Suggestions of baptismal cleansing may be gathered 
 from Ezek. xxxvi. 25. Zech. xiii. 1., and Isaiah i. 16 is quoted 
 by Justin as prophetic of Christian baptism. 
 
58 Regni Evangelium. 
 
 believed him ; and ye, when ye saw it, did not even 
 repent yourselves afterwards, that ye might believe 
 him." 1 Whether the baptism was from heaven, or from 
 men, they did not care sufficiently to say. 2 
 
 How far the ministry in Judaea suggested the 
 ministry in Galilee, it would be rash to conjecture, but 
 that it made a deep impression, and exercised at first 
 a strong influence, on the mind of Jesus, cannot be 
 doubted. He hastens to the Baptist's side and at his 
 hands receives baptism. The explanation given is that 
 he submitted to the rite that he might " fulfil all 
 righteousness." " Righteousness" in the Greek text 
 can have only one meaning. It is " that which the 
 law demands." Jesus, we are given to understand, 
 submitted to baptism as a legal obligation. Now, in 
 the first place, it was not a legal ordinance ; it stood on 
 a footing altogether distinct from that of Levitical 
 lustration ; it was the special symbol of a special 
 intention. Nor was it meant to be a permanent 
 institution under a new law. It was, on the Baptist's 
 own shewing, a purely transitional rite, for it was to be 
 followed by a superior baptism of spiritual fire. 3 
 Therefore, to put the position in the plainest terms, we 
 are asked to believe that Jesus, who afterwards con- 
 demned nothing more strongly than mere ceremonial 
 cleansing, allowed himself to go through an act which, 
 
 1 Matt, xxi. 32. 2 Matt. xxi. 27. 
 3 Matt. iii. 11. Luke iii. 16. Cf. Acts i. 5. xi. 16. Mark 
 x. 38. Luke xii. 50. 
 
Jesus of Nazareth, 59 
 
 in the eyes of those who beheld it, indicated intense 
 moral effort, but was really for him a superfluous 
 formality. 
 
 The alternative position we do not shrink from 
 stating. Jesus freely accepted the "baptism of 
 repentance." 1 It was for him, as for others, a termina- 
 tion and a starting-point ; the ending of one period, 
 the beginning of another. In deep self- searching he 
 had found the secret of spiritual life. The light of a 
 new principle breaks upon him. Moral purity, not 
 legal purification, is the soul of religion. But legalism 
 was not only the creed of his country and of his age, 
 it had been the rule of his home and of his own early 
 life. The Baptist was right ; the voice in the wilder- 
 ness was the echo of his own thought. Purity, not 
 purification. God is able, even of Jordan's stones, to 
 raise up spiritual children. The power of tradition, 
 the power of early habit, are broken. In baptism he 
 will announce to all a change of view and a new 
 departure. 
 
 But the two spirits drawn together by a strong 
 sympathy were soon to diverge. Beyond purity of 
 life as a preparation for Jehovah's coming, John's 
 preaching was not able to advance. The Kingdom of 
 God was still to him a revived Theocracy. But in the 
 mind of Jesus one thought developed another. The 
 
 1 Merdvoia does not invariably imply change of conduct. It is, 
 primarily, a change of thought, an amended view of life, with a 
 re-arrangement of its aims. 
 
60 Regni EvangeUum. 
 
 reign of purity in the soul is itself the expected 
 Kingdom. It is thus that God is revealed and received. 
 The pure in heart are more than blessed, they see God. 
 The Kingdom was indeed " at hand," for it was 
 " within." 1 
 
 As they were not one in thought, neither were they 
 one in method. The Baptist, though he held aloof 
 from the temple and its ritual, from the Babbis and 
 their precepts, as a priest's son, followed legal usage ; 
 but in the religious theory of Christ, externalism, 
 though not excluded, was of little account. He did 
 not, like John, baptize ; he did not, like him, enjoin 
 fasting; nor did he draw up special prayers for his 
 followers. To do any of these things would be to sow 
 again the seeds of formalism, after arresting its 
 growth." 2 
 
 That both were conscious of this divergence, is shown 
 by their own words at a later date. The glad call of 
 
 1 Luke xvii. 21. Cf. Matt. xi. 12. xii. 28, 34. xvi. 19. Mark 
 ix. 47. xii. 34. Luke xiii. 29. xvi. 15. xxii. 16. xxv. 34. xxvi. 29. 
 
 It must be borne in mind that the Kingdom is spoken of in 
 the Gospels as both present and future, visible or invisible, 
 according to its conception, at the moment, as an operation, or as 
 a result. 
 
 2 In the Fourth Gospel (iv. 1, 2) Jesus is said to have baptized 
 through his first-chosen five disciples, and with a success which 
 moved the envy of the Pharisees. But no hint of this is given 
 in the Synoptic Gospels, and, in the sending forth of the Twelve, 
 and afterwards of the Seventy, to baptize is not one of their 
 instructions. That baptism, as a Christian institution, was 
 ordained by Christ himself, is a doctrine which, for its Scriptural 
 basis, rests only on the closing verse of the First Gospel, a verse 
 
Jesus of Nazareth. 61 
 
 the gospel is to the stern preaching of the Baptist as 
 the gladness of pipe and dance compared with wailing 
 and beating of breasts. 1 He that is but little in the 
 kingdom of heaven is greater than the greatest amongst 
 the sons of women 2 because of his higher view of the 
 nature of the Kingdom. The Baptist in his turn lives 
 just long enough to doubt whether Jesus be the Christ, 3 
 so little does the latter fulfil his own severe conception 
 of Messiah's work. 4 His disciples, if the writer of the 
 Fourth Gospel is to be followed, had once brought him 
 a jealous report of the popularity of Jesus, 5 and these 
 disciples in a dispute with the Jews as to baptism 
 (apparently whether that of John or that of Jesus was 
 the more effectual in purifying from sin) had already 
 contended for their master's honour. 6 
 
 What then are the conditions of admission to the 
 Kingdom ? They may be gathered from various 
 utterances recorded by the Evangelists. Some are 
 stated negatively. Pious feeling 7 and good intentions 8 
 
 which, apart from the fact that it belongs to the post-Resurrection 
 period, would on other grounds be open to suspicion. See 
 Appendix II. The correction of John iii. 22, 26, by iv. 2 shows 
 the hesitation that was felt in a later age in connecting the 
 institution of Christian baptism with Christ himself. 
 1 Matt. xi. 16, 17. 2 xi. 11. 3 xi. 3. 
 4 " He saw no axe or fan in his hand. He heard reports of 
 deeds of mercy, and of gracious words spoken unto the poor, but 
 he heard no reports of deeds of judgment." Bruce, The 
 Kingdom of God, p. 81. 
 
 5 John iii. 26. 6 John iii. 25. 7 Matt. vii. 21. 
 
 8 Luke ix. 62. 
 
62 Regni Evangelium. 
 
 count for nothing. The rich may find the way barred 
 by their own wealth. 1 Similar obstacles may arise from 
 allowable aims, 2 from natural appetites, 3 even from 
 innocent affections. 4 The leading positive condition is 
 self-devotion, or faith. Faith is man's final answer to 
 the call divine. Faith is the soul's, " Here am I ; for 
 thou calledst me." This ready response to a rightful 
 and mastering claim is the pass-word of the Kingdom. 
 Faith is no shibboleth learned in time by stammering 
 lips. It is an expansion of being in the presence of 
 supreme goodness, a spiritual grasp which will never let 
 go such truth as it can hold. Sooner than be denied it 
 will move mountains, 5 and come at its desire by a kind 
 of violence to take it by force. 6 To such impetuous 
 knocking the Kingdom lifts up at once its everlasting 
 doors. 
 
 1 The Gospel of the Kingdom' is the announcement 
 of a new principle of life in the individual, of a new 
 rule of conduct in society, of a new soul-relationship to 
 God. An attempt is made in the following pages to 
 gather from the words of Jesus himself this system of 
 divine order under the three heads of Moral Reform, 
 Social Reform, and Spiritual Reform. 
 
 1 Mark x. 24. 2 Matt. vi. 33. 3 Mark ix. 47. 4 Luke xviii. 29 
 5 Matt. xvii. 20. 6 Matt. xi. 12. 
 
V oF THE 
 
 VJN*VE£ S * TY 
 
 OF 
 
 £ALiFOj 
 
" Hoc est Christum cognoscere, beneficia ejus cog- 
 noscere." — Melancthon. 
 
 " A man's 'religion' consists not of the many things 
 he is in doubt of and tries to believe, but of the few he 
 is assured of, and has no need of effort for believing." — 
 Carlyle. 
 
 " Why is the faith of the favoured few so unin- 
 telligibly orthodox, and that of the people at large, if 
 they are Christians at all, so intelligible and so simply 
 expressed ?" — T. Mozley. 
 
CHAPTER II. 
 
 fIDoral IReform* 
 
 I. Qualities required in Members of the Kingdom. 
 
 Consciousness of Imperfection; 
 
 Matt. v. 3. Luke xvii. 10. 
 
 Sorrow thereat ; 
 
 Matt. v. 4. 
 
 Craving for Uprightness ; 
 
 Matt. v. 6. 
 
 Gentleness ; 
 
 Matt. v. 5 ; xi. 29. 
 
 Pity; 
 
 Matt. v. 7 ; xviii. 33 ; xxiii. 23. Luke x. 37. 
 
 Purity ; 
 
 Matt. v. 8 ; xii. 35. 
 
 Peaceableness ; 
 
 Matt. v. 9. Mark ix. 50. 
 
 Patience ; 
 
 Matt. v. 39, 40, 41. Luke viii. 15 ; xviii. 29 ; xxi. 19. 
 
 Humility ; 
 
 Luke xiv. 11. Matt, xviii. 4 ; xi. 29. 
 F 
 
66 Regni Evangelium. 
 
 Charity ; 
 
 Matt. xxii. 37—39. Luke x. 37. 
 
 Tolerance ; 
 
 Matt. vii. 1 ; xiii. 30. Mark ix. 40. Luke ix. 55. 
 
 .Perseverance ; 
 
 Luke ix. 62 ; xiv. 34. Mark iv. 5, 17. Matt. x. 22. 
 
 Justice ; 
 
 Luke xi. 42 ; xvi. 10. 
 
 FORGIVINGNESS ; 
 Matt vi. 15. Mark xi. 25. 
 
 Truthfulness ; 
 
 Matt. v. 37. Mark vii. 22. 
 
 Liberality ; 
 
 Matt. v. 42. Luke xi. 41 ; xii. 33. 
 
 Decision ; 
 
 Matt. vi. 24. Luke ix. 62. 
 
 Temperance ; 
 
 Matt, xxiv, 49. Luke xxi 34. 
 
 Self-denial. 
 
 Matt. xvi. 25. Mark ix. 43. Luke xiv. 33. 
 
 II. The righteousness of the Kingdom is not a 
 Pharisaic obedience to the letter of the Law, but an 
 honest interpretation of its spirit. Under this inter- 
 pretation : — 
 
 1. The commandment against murder becomes a 
 commandment against murderous anger — the blind, 
 unreasoning anger which under other circumstances 
 would result in murder. 
 
 Matt. v. 21, 22. 
 
Moral Reform. 67 
 
 2. The commandment which forbids adultery to the 
 married state forbids also the adulterous gaze — the 
 deliberate gaze which only for lack of opportunity falls 
 short of actual adultery. 
 
 Matt. v. 28. 
 
 3. The love which makes the neighbour another self, 
 and the stranger a neighbour, will find even in an enemy 
 something to speak well of — perhaps to love. 1 
 
 Matt. xxii. 39. Luke x. 37. Matt. v. 44. 
 
 4. A so-called religious duty is never to be allowed 
 to precede, or to be substituted for, a plain moral duty. 
 To do this is to wear the actor's mask and to make of 
 real life a passing play. 
 
 Matt. v. 23. Mark vii. 11 ; xii. 40. Matt, xxiii. 23. 
 
 5. The value of a moral action must be measured, 
 first, by its motive : then by the means and capacities 
 of the agent ; then, if at all, by the resulting act. 
 
 Matt. x. 42 xiv. 8. 
 
 1 This extension of love from self outwards is sometimes 
 thought to be an impossible ideal. The following considerations 
 are suggested : — 
 
 a. We love the neighbour more than we suspect. In danger, 
 or distress, or in the hour of death, our kinder feelings have 
 freer play. 
 
 b. We do not really love ourselves. We are careful and 
 thoughtful for ourselves, believe in ourselves, are ready to defend 
 ourselves, are hopeful about ourselves. We are asked to do no 
 less, and no more, to the neighbour. 
 
 c. To the enemy we can often allow that which in all fairness 
 we are' sometimes obliged to refuse to ourselves — a charitable 
 construction. 
 
 F 2 
 
68 Regni Euangeliam. 
 
 [In short, the Morality of the Kingdom lies in a 
 standard of right feeling as well as in a rule of right 
 action. For instance, the possession of such virtues as 
 truth, justice, purity, honesty is to be tested, not only 
 by outward conduct, but by the degree of desire within 
 for whatsoever things are true, just, pure, honest.] 
 
 Note. — It is not pretended that the Morality here 
 proposed is for the present day complete. A great 
 deal of our modern virtue is resistance to modern 
 vice. Before we maintain that Christ's ethical code is 
 defective, we must ask what were the ills and evils 
 which it was intended to meet. It has been contended 
 that Christianity passes over the important duties of 
 unselfish parental forethought, and of consideration 
 for dumb animals. Zealous reformers of drunkenness 
 are also distressed to find how little is said about the 
 use of intoxicating drink. But is it reasonable to 
 look into the Gospel for any particular anticipation of 
 nineteenth-century depravity bred by hard and un- 
 healthy conditions of life which did not then exist? 
 Why preach parental forethought to a people whose 
 system of education and of family-maintenance was 
 perfect, or consideration for dumb animals to those 
 who had already learnt it from their Law, 1 or, in the 
 matter of temperance, the special need of resistance to 
 
 1 Cf. Exod. xxii. 30, xxiii. 19. Levit. xxii. 27, 28. Deut. xxii. 
 7, 10, and see especially Philo's treatise (translated by Friedlander 
 nnder the title Uber die Philanthropic des inosaischen Gesetzes), 
 with his interesting comments on the foregoing passages. 
 
Moral Reform. 69 
 
 a temptation which was scarcely known ? If the 
 necessity of a sense of responsibility, of mercy, of 
 self-control, is insisted on, that is all we can expect, 
 and, if we cannot apply the broad moral principle to 
 each case of conduct as it arises, the fault is only our 
 own. 
 
CHAPTER III. 
 
 Social IReform. 
 
 Members of the Kingdom purify and enlighten 
 society by an unconscious self-diffusion. 
 
 Matt. v. 13, 14, 16. Mark iv. 21. Luke xi. 33. 
 
 By free intercourse and wide courtesy they practically 
 ignore the distinctions of class. They do not take 
 conspicuous rank over even the most degraded. 
 
 Matt. v. 47. xxi. 31. 
 
 At the same time an impossible equality is not re- 
 quired. Those who sit on * Moses' seat' have authority; 
 those who rule over 'ten cities' have power ; those who 
 sit on ' twelve thrones' have honour; of those to whom 
 much is " committed," much will be asked. But the 
 selfish and exclusive enjoyment of mere title — ' Rabbi,' 
 ' Father,' ' Master ' — is condemned. And he is the 
 greatest who is great enough to serve. 
 
 Matt, xxiii. 2. Luke xix. 17. Matt. xix. 28. Luke xii. 48. 
 Matt, xxiii. 8, 9 ; xx. 27. 
 
 In the Kingdom poverty is neither an obstacle nor a 
 reproach. 1 
 
 Matt. vi. 19, 25, 33. Luke xii. 15, 23 ; xvi. 22. Mark xii. 42. 
 
 1 The most prominent ' fool ' in the Gospel narrative is a rest- 
 less capitalist (Luke xii. 20). 
 
Social Reform. 71 
 
 Riches, on the other hand, are not only misleading, 
 perishable and unsatisfying, but are often an obstruction 
 to the acceptance of truth. Far from being hoarded 
 up, they should be used in relieving the wants of the 
 poor, material and spiritual. Not the possession but 
 the ill-getting or ill-using of money is condemned. 
 
 Matt. xii. 22 ; vi. 19. Luke xii. 23 ; vi. 24 ; xii. 15. 
 Mark x. 23, 25. Matt. xix. 21. Luke xii. 33 ; xvi. 9. 
 
 To help the poor is one of the fruits and proofs of 
 amendment ; to neglect them is to neglect the Master 
 himself. 
 
 Matt. xix. 21. Luke xix. 8. Matt. xxv. 42. 
 
 Nor must kindly effort be compounded for by a 
 money-payment. The hungry must be fed, the naked 
 clothed, and the stranger welcomed by the giver's 
 hands, the sick and the prisoner visited in person. 
 Moreover, true almsgiving is no outside act, but the 
 parting with some dear desire within. Those who give 
 up their own to enrich the common good, enjoy more 
 than their own, for they enjoy a common wealth. 
 
 Matt. xxv. 35, 36. Luke xi. 41 ; xviii. 29, 30. Cf . Matt. v. 5. 
 
 Selfish ambition should be checked. The only gate 
 to honour is humility. 
 
 Luke x. 20. Matt, xviii. 1, 3, 4.!; xx. 25, 26 ; xxiii. 11, 12. 
 
 There must be a like self-restraint in pleasure and 
 amusement. Their abuse will waste the life and choke 
 the heart. But, short of this, none of the sober 
 gaieties of simple Eastern life are forbidden, or 
 declined. 
 
 Luke xv. 13 ; viii. 14. 
 
72 Regni Evangelium. 
 
 • 
 
 The hospitable will find their best guests amongst 
 those who have few friends and nothing to give in 
 return. 
 
 Luke xiv. 12. 
 
 Questions of legal right are best settled out of 
 court, but where the law comes in it must be cheerfully 
 obeyed. 
 
 Luke xii. 15. Matt. xxii. 21 ; xvii. 24 ; xxvi. 52. 
 
 Children have their place in the Kingdom. And 
 children they must never wholly cease to be in after 
 life to retain their place. 
 
 Matt, xviii. 2, 3, 10 ; xxi. 16. Mark x. 14. 
 
 The support of parents by the children is their first 
 duty. In no higher way can they honour them, or God. 
 
 Mark vii. 10—13. 
 
 Persistent offenders should be remonstrated with, 
 rebuked, presented, perhaps expelled ; the repentant 
 cannot too often be forgiven, and forgiveness must be 
 from the heart. 
 
 Matt, xviii. 15, 16, 17. Luke xvii. 3. Matt, xviii. 22, 35. 
 
 One offence is excepted. To place occasions of sin 
 in the way of the young or of the weak is to deserve 
 the punishment of ignominious death. 
 
 Luke xvii. 1, 2. 
 
 Note. — Here too it would be unreasonable to ask that 
 the precepts of the Gospel should anticipate and meet 
 modern social difficulties. It has been argued that 
 improvidence is suggested, if not actually inculcated, 
 that poverty has been glorified and exalted to the 
 
Social Reform. 73 
 
 dignity of a virtue ; (Matt. vi. 25). But, because 
 overthought for the morrow is deprecated, is fore- 
 thought therefore discouraged ? If there is a time for 
 leaving purse and scrip behind, is it not allowed that 
 there is also a time for taking both, and a sword as 
 well ? (Luke ix. 3 ; x. 4 ; xxii. 36). So too with 
 riches. The point enforced is that a man's life con- 
 sists not in the abundance of the things which he 
 possesses ; (Luke xii. 15). In a particular case it 
 might be the wisest course to part with unearned 
 wealth and to begin the world again ; (Mark x. 21). 
 But there are several parables and sayings bearing on 
 the use of money which are not opposed to the con- 
 clusions of economists as to the beneficial value of 
 money employed as capital ; (Matt. xxv. 27. Luke 
 xvi. 11. Mark x. 30. Luke xix. 23). Exhortations 
 to alms-giving could not easily pauperise a people 
 amongst whom those only were poor who were unable 
 to work, to whom dail^i labour was part of the divine 
 command, and with whom technical instruction was one 
 of the first elements of education. 
 
CHAPTER IV. 
 
 Spiritual IReform, 
 
 I. The New Covenant is not a new religion. It fills 
 up the outline of the ancient Law. 
 
 Matt. v. 17. 
 
 II. The substance of the spiritual law is, like heaven 
 and earth, imperishable. It is, in its principle, the 
 love of God and the love of man. 
 
 Matt. v. 18. Luke xvi. 17 ; xxii. 37, 39. 
 
 But the ceremonial law stands on a different footing. 
 The Sabbath, for instance, is a means, not an end. 
 
 Mark ii. 27 (cf. John vii. 23). 
 
 The Temple itself, the work of half a century, might 
 be destroyed and left desolate, but for the building of 
 the true church on spiritual foundations even three 
 days would suffice. The distinction between clean and 
 unclean food is blotted out. All meats are made clean. 
 
 Matt, xxiii. 38 ; xxvi. 61 ; xxvii.;|40.~Mark vii. 19. 
 
 Ceremonial ablutions are pronounced to be indifferent, 
 as resting only on the traditions of men. 
 
 Matt. xv. 3. Cf . xxiii. 25, 26. 
 
 These traditions are heavy burdens grievous to be 
 borne, whereas the yoke of God's will rightly under- 
 stood is easy and the burden light. 
 
 Matt, xxiii. 4 ; xi. 30. 
 
Spiritual Reform. 75 
 
 To allow that the offering of the heart stands before 
 the sacrifice of the altar is at least to be not far from 
 the Kingdom of God. 
 
 Mark xii. 34. Cf. Matt. ix. 13 ; xii. 7. 
 
 In fact Judaism on the side of legalism is a worn 
 and threadbare garment not to be patched with the new 
 cloth of Christianity. It is an old wine-skin too weak 
 for the new wine of new doctrine. 1 
 
 Mark ii. 21. Matt. ix. 16. Luke v. 36. 
 
 Marriage is recalled to its first idea of spiritual one- 
 ness, the spiritual attraction of two personalities into 
 one life. The Mosaic permission of divorce on certain 
 grounds was therefore a forced relaxation. The exten- 
 
 1 At the same time the conservative teaching attributed to 
 Christ on the ceremonial side ought not to be overlooked. To 
 annul one of the least of the law's commandments is to be least 
 in the kingdom ; the scribes are to remain in Moses' seat ; lepers 
 who have been healed are still required to conform to the ritual 
 of the priests ; not a word is said as to the abolition of the 
 sabbath (cf. especially Matt. xxii. 20) or of circumcision, or of 
 any festival, or even of any sacrifice (as to this last, see Matt. v. 
 23, 24.) There is the same perplexing contradiction between the 
 Christ who is the associate of the Baptist in proclaiming the 
 Kingdom, and the Christ who ranks him below the lowest grade 
 in the Kingdom ; between the Christ who comes eating and 
 drinking, discourages fasting and extols the married state, and 
 the Christ who fasts in the wilderness and approves, if he does 
 not enjoin, the ascetic, celibate life. (Compare Mark i. 14, 15 
 with Matt. xi. 11, and Matt. v. 3, xi. 19, Mark ii 18, Matt. xix. 5 
 with Matt. iv. 2, xvii. 21, Mark x. 21, Luke xvi. 9, vi. 20, xii. 33, 
 xiv. 26, Matt. xix. 12.) The variations are possibly due to the 
 Essene or anti-Essene tendencies of the first compilers of the 
 oral tradition. 
 
76 Reg ni Euangdium. 
 
 sion of this permission by a certain school to " every 
 cause" is still more to be condemned. • Henceforth the 
 valid justification of divorce shall be adultery, and 
 adultery only. 1 
 
 Matt. xix. 4, 5. Cf. Gen. i. 27 ; ii. 24. 1 Cor. vi. 16. 
 Matt. xix. 3, 9. 
 
 The prayer of the closet is better than ostentatious 
 prayer in a public place at an appointed hour. It 
 should not be in many words often repeated. A general 
 feeling of dependence upon God is better than a special 
 enumeration of wants. 
 
 Matt, vi 6, 7,8.; vii. 11. 
 
 As an example of how much may be said in few 
 words, a form of prayer is given : — 
 
 " Father, Hallowed be thy name. Thy kingdom 
 come. Give us day by day our daily bread. And 
 forgive us our sins ; for we ourselves also forgive every 
 one that is indebted to us. And bring us not into 
 temptation." 
 
 Luke xi. 2. 
 
 At the same time, though * much speaking ' is 
 reproved, much praying is encouraged. Intercessory 
 prayer is especially enjoined. Over-anxiety about 
 personal necessities is deprecated. [Prayer is never 
 imposed as an exercise, or act of duty. It is part of 
 
 1 Adultery, it has been argued, ipso facto breaks the spiritual 
 bond, and divorce has already taken place. In the case of a 
 mixed marriage between a Christian and a heathen, contracted 
 before conversion, S. Paul in 1 Cor. vii. 15 allows separation, 
 but, apparently, it is to be separation, not divorce. 
 
Spiritual Reform. 77 
 
 the free play of a healthy soul ; it cannot be forced. 
 1 Out of the overflow of the heart the mouth speaketh.'] 
 
 Matt, vii 7. Luke xviii. 1. Matt. xxvi. 41. ; v 44. 
 Lukexvi. 27. Matt. ix. 38. Luke x. 2. Matt. vi. 34 ; xii. 35. 
 
 In alms-giving and in fasting, as in prayer, there 
 must he purity of intention and simplicity in action. 
 Let a man give and not remember it, let him fast and 
 not proclaim it. 
 
 Matt. vi. 3, 17. 
 
 A disciple's word is as solemn and as binding as an 
 
 oath, and more reverent. 
 Matt. v. 34, 37. 
 
 True piety is tested, like a tree, by its fruit, or, like 
 a house, by its foundation. Pretence of piety will in 
 the end be unveiled. 
 
 Matt. vii. 18, 24. Luke xii. 1, 2. 
 
 Filial imitation is the supreme motive. The children 
 of the heavenly Father will feel and act kindly because 
 He is kind ; will be merciful, even as He is merciful ; 
 will, in their measure, be perfect, even as He is perfect. 1 
 This spiritual bond is stronger and closer than any tie 
 of human relationship. 
 
 Matt. v. 44. Luke vi. 36. Matt. v. 48. Luke viii. 21. 
 
 The Father's love is the supreme object. To this 
 the heart turns as to hidden treasure. This is the sole 
 aim of spiritual sight and of spiritual service. 
 
 Matt. vi. 21, 22, 24. 
 
 1 This is the ■ moral maximum, ' rising high above the ' moral 
 minima' of legal obedience. 
 
78 Regni Evangclium. 
 
 There is a Providence which watches with a Father's 
 care over every want. [God is not as a Father, He is 
 our Father. The announcement of this affinity, in- 
 volving as it does spontaneous, reciprocal love between 
 Father and Child — this is the central truth of the 
 Gospel.] 
 
 Matt. x. 30 ; vi. 26. Luke xxi. 18 ; xxii. 35. 
 
 There is a holy spirit given by the Father to his 
 children. There are also alien, hostile spirits ready to 
 possess his heart. 
 
 Luke xi. 13 Matt. xii. 45. 
 
 To be kind to the unthankful, never despairing, is to 
 be the son of the Most High who is good to all. 
 
 Luke vi. 35. 
 
 A gift may be smalj, if the love be great. For love's 
 sake also great sins are forgiven. A gift without love 
 is meet for no altar. 
 
 Matt. x. 42. Luke vii. 47. Matt. v. 'Ji. 
 
 Inward graces and outward opportunities are loans 
 which may be enlarged by use and must be accounted 
 for. To neglect them is to lose them. At the same 
 time there is a sense in which life is well lost, for there 
 is one life that must be parted with that another may 
 be gained. 
 
 Matt. xxv. 4, 14, 29. Luke xiii. 8 ; ix. 24. 
 
 Persecution for righteousness' sake is to be expected, 
 even welcomed. A man may have to face it even in his 
 own household. He need not be anxious as to his 
 
Spiritual Reform. 79 
 
 defence. The spirit that is in him will speak for him. 
 Nothing from without can hurt his soul. 
 
 Matt. v. 12 ; x. 36, 19, 20, 28. 
 
 Occasions of sin, causes of stumbling, must be re- 
 moved, let the pain be what it may. This self-discipline 
 is a purifying fire. 
 
 Matt. v. 29. Mark ix 49. 
 
 In proportion to knowledge of divine law is the guilt 
 of disobedience and its punishment. 
 
 Luke xii. 47, 48. 
 
 At the same time special afflictions in this life are no 
 proof of special sinfulness. 
 
 Luke xiii. 2, 4. 
 
 To the sinful God is merciful : — 
 
 1. Not until the tree of a human life has become 
 irreclaimable and hurtful to the ground is it cast out 
 of the vineyard. 
 
 Luke xv. 3, 8, 11, 7. 
 
 2. The door of the Kingdom is narrow and every nerve 
 must be strained to enter it. But only at the end of 
 time is the door closed, and only to those who would 
 seek admissiorrunder false pretence. 
 
 Luke xiv. 24 ; xiii. 25, 26. 
 
 3. Again, the Kingdom is a divine feast to which all 
 are invited. Those only are forbidden to taste who 
 have no taste for it. 
 
 Luke xiv. 24. 
 
 Salvation is a healthy condition of life ; life preserved 
 from, and protected against, sin. 
 
 Luke xix. 9. Matt, xviii. 11 ; i. 21. 
 
80 Regm Evangelium. 
 
 Every command of God is deducible from the com- 
 mandment of love. The right path of action is 
 therefore always plain. 
 
 Matt. xxii. 40 ; vii. 12. 
 
 In the spiritual, as in the natural world growth is 
 secret and slow and shows stages of development. 
 Spiritual effects can only follow from spiritual ante- 
 cedents. Ripened fruit presupposes labour and culture. 
 
 Mark iv. 2G; Matt. vii. 16. 
 
 The heart is a seed-bed of truth, and of error ; a 
 treasury of good, and of evil. 
 
 Matt, xiii 19 ; Mark viii. 17 ; Matt. xii. 35 ; Mark vii. 21 ; 
 Luke vi. 45. 
 
 Rest of soul can only come to those who have learned 
 to overcome the restlessness of anger and of pride. 
 
 Matt. xi. i 
 
 The greatest hindrance to truth is the bigotry of its 
 friends. For men love that to which their taste has 
 grown. The old, they say, is good. Or, on the other 
 hand, truth may suffer from the innovations of official 
 zeal. But its final triumph is assured. 
 
 Luke v. 39 ; Matt. xv. 6 ; x. 26. 
 
 Self-complacent pride stands on a lower level before 
 God than self-accusing shame. 
 
 Luke xvhi. 9. 
 
 The sons of the light may learn a lesson in fore- 
 thought from the prudent sons of the world. Nor is it 
 impossible to be wise and yet simple. 
 
 Luke xvi 8. Matt. x. 16. 
 
Spiritual Reform. 81 
 
 In all spiritual effort faith is the lever which uproots 
 and removes every obstruction. 
 
 Luke xvii. 6. 
 
 The hope of immortality lies in the broad fact that 
 God is not only the source but the object of imparted 
 life. 
 
 Luke xx. 38 ; x. 25—27. 
 
 Of the future state little can be said. It is enough 
 to know that the sons of the resurrection are still the 
 sons of God. 1 They shall shine forth as the sun in the 
 kingdom of their Father. 
 
 Luke xx. 36. Matt. xiii. 43. 
 
 For himself he asks that they will trust God in him. 2 
 Faith at its highest is as strong as love. Let them rise 
 up and follow, and he will lead them to God. That 
 which he asks is not so much attachment to a person as 
 devotion to a cause. 
 
 Matt. x. 40, 37. Mark viii. 34. Matt. xix. 29, compared with 
 Luke xviii. 29. But cf . also Matt, x 32, 40 ; vii. 23 ; xviii. 5 j 
 Luke ix. 57 ; x. 16. 
 
 [" Loyalty to Goodness" is a fine definition of faith 
 which we owe, perhaps, to the author of Ecce Homo. 
 
 1 " Aus dein Glauben an Gott erwachst die Hoffnung des 
 ewigen Lebens. Kinder Gottes sind unsterblich." Pestalozzi, 
 quoted by Gess. 
 
 2 It has been remarked that the one instance in the Synoptical 
 Gospels in which Christ speaks of Himself as the object of faith 
 is in the passage on childlike humility in Matt, xviii. 5 ; " Whoso 
 shall receive one such little child receiveth me." 
 
 Q 
 
82 Regni Evangelium. 
 
 " Faith has its life in a certain moral temper," says 
 another writer not less happily. Faith, to our mind, 
 is a daring dependence on divine control. It is not 
 knowledge, for it is not gathered from outward evi- 
 dence ; it is not belief, for it is not grounded on 
 outward testimony. It has an evidence and a testi- 
 mony, but they are within. It is confidence in God, 
 with a derived confidence in self. It is not the perfect 
 apprehension of a complete system of truth, but the 
 practical, realising grasp of that portion, be it much or 
 little, which comes into view. This is the faith of the 
 Gospels, often unreasoning, but always unerring. 
 
 Faith is equal only to certain plain demands made 
 upon it in its own domain. It feels, by a kind of 
 immediate knowledge, and obeys, by a kind of in- 
 stinctive devotion, the eternal principles of right ; it 
 grasps, as far as it can, and acts upon, certain divine 
 realities ; but it cannot rightly be called upon to give 
 any answer to the arguments and conclusions of human 
 thought. Questions of historical fact or of doctrinal 
 definition may be matters of pious, if transient, belief, 
 but they are not, and cannot be, matters of faith and 
 ought to be addressed to another faculty. Adherence 
 to God is one thing, and assent to theological proposi- 
 tions about God is another. "Men may dispute," says 
 Goethe, " about knowledge, because it can be widened, 
 corrected ; but not about faith." 
 
 Faith, then, is a principle of right action, not a 
 certain mental disposition towards a given creed. It 
 
Spiritual Reform. 83 
 
 has no Articles. The attempt to take advantage of the 
 ambiguity of the term and to force faith into the pro- 
 vince of belief, of intellectual assent, has led to many- 
 confusing definitions and mischievous applications. 
 
 " Faith," says Newman (University Sermons), " is 
 content with weaker evidence than Reason." And 
 again, " It need not be weakness or rashness, if upon 
 a certain presentiment of mind we trust to the fidelity 
 of testimony offered for a revelation." "Faith," says 
 Pearson, " is assent unto that which is credible, as 
 credible" — i.e. (Wace, Bampton Lect. III.), "assent 
 on the ground of testimony." "Faith," writes Tillot- 
 son, "is an assent of the mind to something as revealed 
 by God." "Faith," thinks Mozley (Bampton Lect. 
 IV.), "is the faculty to trust an argument," or "a 
 permanent and hereditary belief by a natural law of 
 transmission ;" (Lect. V.) " Faith," contends Liddon 
 (Bampton Lect. VI.), " is a new sense of spiritual truth 
 with which man has been endowed by grace." 
 
 No wonder is it if faith so overstrained has passed 
 
 out of active allegiance into passive acquiescence and 
 
 lies at last buried under mountains which it once 
 
 moved. But not without first breaking from time to 
 
 time into that mad violence of action which follows 
 
 disordered thought. To the doctrine that correct 
 
 theological opinions are essential to salvation, and that 
 
 theological error necessarily involves guilt, " may be 
 
 distinctly traced," says Lecky, " almost all the 
 
 sufferings that Christian persecutors have caused, 
 
 g2 
 
84 Regni Evangelium. 
 
 almost all the obstructions they have thrown in the 
 path of human progress ; and those sufferings have 
 been so grievous, that it may be reasonably questioned 
 whether superstition has not often proved a greater 
 curse than vice, and that obstruction was so pernicious, 
 that the contraction of theological influence has been 
 at once the best measure and the essential condition of 
 intellectual advance." (History of European Morals, 
 vol. i.) This is the parable which history takes up 
 against religion. "Superstition" and "obstruction" 
 and the scorching fires of " persecution" mark the 
 passage of faith from trust in God and loyalty to 
 goodness into trust in arguments about God and 
 loyalty to a creed.] 
 
 Note. — Under this head of Spiritual Reform, it must 
 be admitted, there is more room for reasonable objec- 
 tion. We may go further and say that there are few 
 things in history more lamentable than the fact that, as 
 an effect of Christ's spiritual teaching, some of the 
 worst inventions of pre-Christian superstition were 
 gathered up, sanctioned and established as matter of 
 Christian faith. Side by side with the purer vision of 
 the Father of all Good rose the dark shape of the 
 Author of all Evil, and beneath the walls of the new 
 Jerusalem, as of the old, lay the fearful imagery of the 
 valley of Gehenna. It has been urged that in Palestine 
 the belief in Satan and hell and demons and demoniacal 
 possession was not indigenous, that it was never any- 
 
Spiritual Reform. 85 
 
 thing more than a superstition of the common people, 
 never received any religious sanction and was never 
 seriously referred to in any authoritative Jewish writing. 
 This is for the most part true, but, after making the 
 fullest possible allowance for later additions, it is difficult 
 to separate from the words and actions of Jesus all 
 reference to a personal devil, to possession by unclean 
 spirits, to a place of final torture. Still, it is not so 
 much to the rude poetic imagery of that day as to the 
 studied dogmatic literalism of after ages that we owe 
 the horrors, cruelties, and impositions which flowed 
 into Christendom from Jewish demonology and poisoned 
 for centuries the springs of religious life. 
 
"It has been the misfortune of Churches, that, unlike 
 States, there has been on all sides equally a disposition 
 either to assume the existence in early days of all the 
 later principles of civilisation, or else to imagine a 
 primitive state of things which never existed at all." — 
 Stanley. 
 
 " Supposing other things equal, the superstition of a 
 nation must always bear an exact proportion to the 
 extent of its physical knowledge." — Buckle. 
 
CHAPTER V. 
 
 Zhe IRingfcom ant> tbe Worlfc- 
 
 Part L 
 
 True religion, like other forms of truth, may be too 
 pure and too simple to be at once acceptable. A new 
 faith had sprung from the lap of Judaism — born of 
 her, but strong with independent life. It yearned for a 
 freer air, and fled from the hands of the priest and of 
 the rabbi to the mountain-side and the lake. Full of 
 sympathy, of love, of reverence, it threw itself trustfully 
 on nature and humanity and God. But men were not 
 yet wise enough to enter the Kingdom as little children, 
 and they soon lost the leading of the heavenly child. 
 Christianity in its first revelation was religion in its 
 purest and most spiritual form, and for that reason to 
 the eyes which hailed it it was only half revealed. We 
 often wonder why it is that, in social and political 
 development, visions of truth hang in the air long before 
 they are fully comprehended and followed. Is it not 
 because the correlative organ of sight, in the mass of 
 men, is not yet developed ? " The light shineth in the 
 darkness ; and the darkness apprehended it not." 
 "How much," asks Ruskin, "how much of a man 
 
88 Regni Evangelium. 
 
 does a serpent see?" And how much, we may say, 
 of a new religion, or even of a new phase in an old 
 religion, do its first converts see ? To Jewish and 
 Gentile believers alike the divine vision was not, and 
 could not be, as perceptible as it is now, and until 
 it had been grossly materialised was not, to most 
 minds, perceptible at all. And this is the explanation 
 of externalism, of concrete expression, in worship and 
 belief. The range of sight is limited and its power 
 defective. The eye is weak and sees parts only of the 
 whole and sees them wrongly. Therefore we need not 
 quarrel with past ages for being superstitious and for 
 corrupting and distorting the faith that was in them. 
 They materialised it and clothed it in order to see it. 1 
 In fact there can be no revelation in the sense of 
 instant apparition. Religious truth grows on us as we 
 grow to it. 
 
 There have been many ingenious theories as to the 
 original sources of the Christian religion. And by the 
 Christian religion the theorists too often mean the whole 
 doctrinal and ceremonial medley which now goes by 
 that name. This they take in hand, unravel the various 
 threads and follow them back, correctly enough, to early 
 religious and philosophical systems outside the Christian 
 Church. But Christianity native to the soil of Palestine 
 
 1 " Is not all worship whatsoever a worship by symbols, by 
 eidola, or things seen ? Whether seen, rendered visible as an 
 image or picture to the bodily eye ; or visible only to the inward 
 eye, to the imagination, to the intellect : this makes a superficial, 
 but no substantiil difference." — Carlyle, The Hero as Priest. 
 
The Kingdom and the World. 89 
 
 is one thing, and Christianity weighted with alien grafts 
 is quite another. The Christian faith grew, as it could 
 only grow, out of the one ground which was ahle to 
 produce it. Like any other resultant from antecedent 
 forces, it has its heredity ; and that heredity lies in the 
 religion of the Jew. " Do men gather grapes of thorns, 
 or figs of thistles ?" Only from the nation which had 
 cherished faithfully the thought of the One God could 
 come forth the idea of the One Father ; only from a 
 people closely knit together, as no other people had ever 
 heen united, could come forth the conception of universal 
 brotherhood. The thought and language of law and 
 psalm and prophecy flow on without break or violence in 
 the preaching of Jesus. 1 To the Jew the Gospel ought 
 to have been acceptable, for it was the open flower of 
 his own faith, rewarding centuries of growth. It was 
 part of his own history, a stage in the evolution of his 
 own life. It preserved the transmission of those in- 
 fluences which had led him in the desert, settled him 
 in his inheritance, upheld the throne of his kings, 
 anointed his priests, and inspired his sacred books. 
 And indeed at first the holy city found no difficulty in 
 
 1 Cf. the remarkable statement of Hegesippus as late as A,D. 
 150 in Euseb. H. JE. iv. 22. "'Ej/ endo-Ty tt6\€l ovtojs exet cds 6 rdfxos 
 KrjpvTTei K.ai 6i irpocprirai Kai 6 Kvpios." " In each city it is as the law 
 and the prophets and the Lord proclaim." The not less re- 
 markable statement in Acts xxi. 20 concerning the " myriads 
 among the Jews which believed " and yet remained " zealous for 
 the law," shows how little must at first have been presented by 
 Christian teachers incompatible with Jewish faith and ceremonial 
 observance. 
 
90 Regni Evangellum. 
 
 making room for the new religious school. Where 
 synagogues abounded, one more congregation would 
 excite little attention. Jesus himself, because of his 
 bolder attitude, had fallen under the displeasure of the 
 ecclesiastical power, which dreaded schism, and of the 
 civil power, which feared sedition, but his followers 
 might hold him in their hearts as Messiah and remain 
 unmolested as before. And this they did for several 
 years, attending the temple worship, observing the 
 hours of prayer and the sacred festivals, and " having 
 favour with all the people." 1 Even occasional attempts 
 at public action after the example of their Master were, 
 after warning, allowed to pass unpunished. 2 After- 
 wards, by degrees, the foreign Jews claimed a larger 
 share, first, in the alms, and then in the administration, 
 of the new church at Jerusalem. 8 At last, with the 
 death of Stephen, the seed of the parent plant was 
 shaken out by persecution and took strange forms of 
 growth in other soils. 
 
 And here a difficulty presents itself. Could the Jews 
 of Judaea, left to themselves, have developed to its 
 perfect fulness their own unfolding creed ?* Would 
 they have allowed the gospel which the Christ preached 
 to " change the customs which Moses delivered ?" 
 Must we say, as Carlyle said of Arius, that, if after- 
 wards the Ebionite had won, " Christianity would have 
 
 1 Acts ii. 47. - it. 21. v. 40. 3 vi. 1, 8. viii. 2. 
 4 A thoughtful discussion of this question, discovered too late 
 to be of any service here, may be found in Stap's Etudes his- 
 toriques et critiques, 3rd ed. 1891, pp. 49, 50. 
 
TJie Kingdom and the World. 91 
 
 dwindled into a legend ?" If so, it was well that the 
 foreign elements should come in. But if, on the other 
 hand, the " Grecian Jews," as they are called in Scrip- 
 ture, with their freer sympathies, did that which the 
 zealots of Palestine would never have done, how far did 
 they unduly enlarge that which their co-religionists as 
 unduly contracted ? If there were independent centres 
 of Christian teaching far away from Jerusalem ; if in 
 a single city, as in Corinth, in the earlier days of 
 S. Paul, there were three distinct parties besides the 
 apostle's own adherents j 1 if, in another, as in Ephesus, 
 the " disciples" of John were scarcely distinguished 
 from those of Jesus ; 2 if it was allowable for the same 
 man to repudiate the Law, and, on occasion, without 
 scruple to obey it; 3 if to deny the doctrine of the 
 resurrection of the dead did not entail loss of member- 
 ship in a Christian community ; 4 where, and with 
 whom, was " the faith once delivered to the saints?" 
 If certain that " came from James" with anti-Pauline 
 teaching were " Judaisers," was not Paul himself, with 
 his Pharisaic logic, his Rabbinical rhetoric, a Judaiser 
 also ? To the sum of Catholic doctrine Jerusalem 
 contributed much, but Antioch and Ephesus and 
 Alexandria more. Where are we to set up the 
 barriers? What are they to embrace, and what are 
 they to exclude ? 
 
 1 1 Cor. i. 12. 2 Acts xviii. 25. xix. 1, 2. 
 
 3 xviii. 18. xx. 16. xvi. 3. xxi. 24, compared with xiii. 39. xxi. 21. 
 4 1 Cor. xv. 12. cf. 2 Tim. ii. 18. 
 
92 Regni Evangelium. 
 
 The difficulty may be met, perhaps, by saying that, 
 as a system of doctrine, Christianity undoubtedly suf- 
 fered both from Judaic formalism at home and from 
 Judaic licence abroad, but that, as a moral progress, it 
 owed its development neither to the extreme right nor 
 to the extreme left of its leading exponents. The 
 strength of the Church in its youth lay in its great 
 central body of believers of all nationalities, uneducated, 
 but unprejudiced; untrained, but not unprepared, for 
 the liberty of the life in Christ. To explain this we 
 must remind the reader that, although in the New 
 Testament Jew and Gentile are sharply contrasted, 
 yet as a matter of fact the gulf was bridged over by a 
 series of gradations ; and further that the gospel in 
 cont ict with pure heathenism hardly comes into view 
 at all. The first Christian Evangelists were Jews 
 preaching to Jews, or to Gentiles already under Jewish 
 influence. Indeed it has been contended that for a 
 quarter of a century, at least, perhaps not a single 
 convert was won over who was not to some extent 
 acquainted with the religion or with the sacred 
 writings of the Jews, and therefore to that extent 
 prepared for the acceptance of the gospel. Certainly 
 when this acquaintance was lacking the result was not 
 encouraging. When S. Paul, the most venturesome 
 of the band, addressed himself, against his will, to a 
 purely heathen audience, he was not only not successful 
 but he was scarcely even intelligible. As a " god" 
 or as a " babbler" he was equally remote from his 
 
The Kingdom and the World. 93 
 
 hearers. 1 But between strict Judaism and pure 
 Paganism there were proselytes of the ' covenant' and of 
 the ' gate,' circumcised and uncircumcised, and besides 
 these a vast number of persons in Greek towns, Roman 
 colonies, and in Rome itself, attracted to the Jews, but 
 not committed to their faith, students of their literature 
 and spectators of their rites. 2 Here lay the hope of 
 Apostolic Christianity. Interested listeners fell into 
 groups and united groups swelled into congregations. 
 The Church at Philippi in the year 62 (?), the date 
 of S. Paul's Epistle to the Philippians, furnishes, 
 perhaps, as bright an example as can be found of a 
 free, healthy and intelligent Christian community. 
 Placed on the high-way between Europe and Asia, 
 with only a small but sufficient Jewish population, 
 enlightened by intercourse with two worlds, safe from 
 circumcisers on the one hand and from philosophisers 
 on the other, this Roman colony received and main- 
 tained to the time of the apostle's death a pure and 
 simple faith. No doctrinal errors are laid to the charge 
 of these trustv converts. Indeed it was not difficult 
 for them to be orthodox. For the rule of their faith 
 they had the Old Testament in its Greek version, 
 including apocryphal and perhaps even pseudonymous 
 
 1 Acts xiv. 18. xvii. 19. 
 2 On the foreign settlements of the Jews and on the interest 
 and respect which they excited, see Stanley, " The Judaizers of 
 the Apostolical Age" with his references to Milman and Neander. 
 See also Wellhausen on the Diaspora in his History of Israel 
 and Judah. 
 
94 Regni Evangelium. 
 
 books, and the ' Words of the Lord ' in traditional 
 oral form ; whilst for the confession of their faith they 
 used a few simple articles of belief in Christ connected 
 with the leading facts, so far as they knew them, of 
 his life. 1 Knowledge of the One True God, trust in 
 His Son as the Saviour of the world, assurance of 
 pardon, hope of eternal life — these were the main 
 pillars of the truth which they held. Apart from the 
 special influence of the gospel -message and of its 
 boundless promise, the revelation of the One God, 
 served without altars and approached without a priest, 
 and the offer of rich and sacred Books to be henceforth 
 his own, must have had for the heathen learner weary 
 of profanity in religion and in literature a strong attrac- 
 tion. The study of prophecy and its application to the 
 secular as well as to the religious world would be full of 
 fascination. And, lastly, the sense of Christian brother- 
 hood, and of membership in the Kingdom, must have 
 been sweet to those who cherished the memory of past 
 liberties and knew themselves to be the subjects, but 
 could never hope to be the citizens, of a jealous Empire. 
 
 1 S. Paul's writings were apparently collected and circulated 
 before the middle of the second century, but they were not yet 
 regarded as a portion of Holy Writ and were therefore not 
 generally nor absolutely authoritative. If they are quoted by 
 the so-called Apostolic Fathers, it is not with the prefatory 
 7) ypa<p)] \4yu, yeypaTrrai, &c., which mark citations from the Old 
 Testament. In fact for more than one hundred years S. Paul's 
 theology was intelligible only to a highly trained Jew. At the 
 same time the effect of his ethical and spiritual teaching was 
 doubtless wider and more immediate. 
 
The Kingdom and the World. 95 
 
 We must be careful, then, not to regard the primitive 
 Christian religion as compounded from other systems. 
 It had, as we have seen, a vital independent energy of 
 its own, drawn from the land of its birth. But that 
 it was affected by the cults, philosophies, and forms of 
 government of the day, this of course cannot be denied. 
 It was an age in religious matters at once credulous 
 and cautious, attracted by novelty and yet intolerant of 
 change. To forget the religion of his fathers was as 
 impossible to the Gentile as to the Jew. We shall not 
 be surprised, therefore, to see the new faith gathering 
 into itself and preserving the customs of the Law 1 side 
 by side with heathen usages ; finding room for Jewish 
 apocalypse, Greek theosophy, and Oriental mystery ; 
 and organising itself under forms of government partly 
 ecclesiastical and partly civil. It is not for us to 
 pronounce too positively to what extent Christianity 
 clothed itself, as it went, in vesture not its own. All 
 that we can honestly do is to gather into view certain 
 cotemporary facts. Some of the resemblances may only 
 be coincidences. We may mistake independent action 
 
 1 The Law, it was soon felt, could not be maintained as a 
 whole. At the same time it was admitted to be o£ divine origin. 
 If the Mosaic system could be shown to have been typical, and 
 therefore transitory, then the opposition of Law and Gospel 
 would cease, and the two faiths would be welded into one. This 
 is the line of argument pursued occasionally, but not always 
 consistently, by S. Paul and, with stronger emphasis and more 
 copious illustration, by the writer of the Epistle to the Hebrews. 
 Little did either writer foresee the extent to which their method 
 of syncretism would afterwards be applied. 
 
96 Regni Evangelium. 
 
 for imitation, and justifiable compromise for corruption. 
 We must therefore beware of hasty inference, and still 
 more of hasty censure, remembering how difficult it is 
 for any body at once to reform its own first mistakes, 
 and that the very name of Reformation brings the 
 reproach of error very near to our own times. 
 
 Hellenism is the term used for the Greek influence 
 which began to flow into the East from the day when 
 Alexander the Great crossed the Hellespont in the year 
 B.C. 334. The spirit of the Greek race never really 
 passed into Asia, for the energies and character of one 
 people cannot pass to another, but with the march of 
 the Macedonian phalanx began the movement which by 
 the end of the next century had spread the language, 
 the military organization, the methods of civil govern- 
 ment, the social habits and, to a certain extent, the 
 culture of Greece over Asia Minor, Syria, and 
 Mesopotamia. AVhat a world of change lies in a single 
 passage like this, bound up in many an English Bible 
 between the Old and New Testaments, unread and 
 unknown ! " Jason the high priest built a gymnasium 
 under the citadel itself and made the young men 
 practise gymnastics, and the adoption of Greek 
 fashion ran to such a height that the priests cared no 
 longer to serve the altar but despised the temple and 
 neglected the sacrifices and were eager to share in the 
 forbidden entertainment of the palaestra which began 
 
UNIVER 
 
 \ 
 
 ■ 
 
 OF 
 
 The Kingdom and the Worla^^M^ { 
 
 with a challenge to throw the quoit." 1 This passage 
 marks almost the middle point between the death of 
 Alexander and the birth of Christ. From David's 
 ' citadel' the eye looks out on a strangely altered scene. 
 After two centuries of subjection to Persian rule the 
 Jews had for another hundred years paid tribute to the 
 Graeco-Egyptian crown. They were now tributaries of 
 the Graeco-Syrian kings. Lying between these rival 
 powers, the borders of their land had been crossed and 
 recrossed by chariots and elephants and horsemen, 2 as 
 the balance of victory inclined to the North or to the 
 South. These borders had shrunk to narrower limits. 
 The Greek and Grsecized towns of the West Coast 
 divided the people of Judaea and of Galilee from their 
 own sea. On the Eastern side of the Jordan were the 
 more completely Hellenized towns of Gerasa and Phila- 
 delphia, Gadara and Pella, spreading not only the 
 manners of the Greeks, but also the legends and altars 
 of the gods of Greece. Within the central district, in 
 Panias (Caesarea Philippi), in Scythopolis, and in the 
 city of Samaria, Hellenism had gained a nearer footing. 
 And now in Jerusalem itself there was a strong 
 Hellenizing party eager to bear the names of Grecian 
 heroes, to wear the honours of Grecian athletes and to 
 be enrolled as citizens of heathen Antioch. At 
 Alexandria there were as many Jews as Greeks. In 
 that freer air, for the use of the Jewish colony, the* 
 Hebrew Scriptures had for the most part been translated! 
 
 1 2 Mace. iv. 12—14. Cf. 1 Mace. i. 11—15. 2 1 Mace. L 17. 
 
 H 
 
98 Regni Evangelium. 
 
 into Greek with a freedom which did not hesitate to 
 vary, to soften, to supplement, or even to omit, portions 
 of the original text in order to adapt it to the compass 
 of a wider and more modern knowledge. 1 A glance 
 forward from this same midway point will shew us 
 stronger evidence of the growth of the Greek spirit. It 
 is true that when eight years later, by order of the 
 Syrian King, the altar of Jupiter has been placed upon 
 the altar of Jehovah, a strong national party under the 
 sons of Mattathias will fight to the death for the 
 religion of their fathers. It is true that one of these 
 leaders, Judas Maccabeus, will recover Jerusalem and 
 restore the worship of the temple, that others of the 
 same line will afterwards carry the success of Jewish 
 arms as far to the West as Joppa and as far to the East 
 as Gerasa, and not only destroy for a time some of the 
 strongholds of heathen worship but even force the 
 descendants of Ishmael in the North and of Esau in the 
 South to accept circumcision and the law of Moses. 
 But it must be borne in mind that the Maccabaean 
 revolt was not against Hellenism but heathenism, that 
 is to say, that it resisted Hellenic culture only in the 
 department of religious worship. The Hellenizing high 
 priest Alcimus was so well supported that he was able 
 to check and even for a time to triumph over the 
 followers of Judas. Judas himself does not hesitate to 
 
 1 The collected translations were afterwards known as the 
 Septuagint when a mass of legend had gathered round the 
 translators and the scene of their labours. 
 
The Kingdom and the World. 99 
 
 send ambassadors to ask alliance with the rising power 
 of Eome. Jonathan his brother, half soldier and half 
 priest, adds to the high priest's turban a golden crown 
 received from the Syrian king. The last of the 
 brothers, Simon, receives by favour of the same foreign 
 power the title ' Prince of Judaea.' John Hyrcanus, 
 son of Simon, at the head of Jewish troops, finds no 
 difficulty in serving with Antiochus Sidetes in a distant 
 campaign against the king of Parthia. His sons are 
 known by Greek names, and the eldest, ' the 
 Philhellen,' styles himself the ' King of the Jews' and 
 wears, like the kings of the Greek Empire, a royal 
 diadem. Foreign mercenaries are paid with foreign 
 coin and the royal priesthood surrounds itself with 
 something of the state of a foreign court. At last the 
 sacerdotal functions have become so small a part of the 
 royal office that the reigning Sovereign, acting on a 
 foreign usage, nominates his successor and even a 
 woman ascends the throne (B.C. 79). And when, 
 fifteen years later, Pompey marches on Jerusalem, he 
 finds a strong faction more than ready to open the 
 gates, to help him to besiege the temple-heights and to 
 join with his soldiers in the massacre of the priests. 
 From this point the mind of the outer world writes 
 itself in deeper characters on the soil of Palestine. A 
 stronger hand than that of Egypt, stronger than that of 
 Syria, re-imposes tribute and brings the show of in- 
 dependence to an end. By order of a Eoman proconsul 
 
 the Hellenistic towns of Palestine rise again from their 
 
 h2 
 
100 Regjii Evangelium. 
 
 ruins and their altars smoke once more with heathen 
 rites. A few years later Herod the Great, of douhtful 
 birth and more than doubtful faith, will receive in Kome 
 itself amidst idolatrous sacrifice the kingly title, will 
 draw his body-guard from German and Celtic tribes, 
 choose the companions of his leisure from Greek men 
 of letters and make amongst the civilians of Judaea a 
 new political party distinguished by his name. He 
 will be ready with impartial zeal to repair Apollo's 
 temple at Rhodes, to restore Jehovah's temple at 
 Jerusalem, and to dedicate two temples in two Csesareas 
 to Augustus and to Rome. In connection with this 
 new cult public games must be instituted iu honour 
 of the Emperor and repeated every fourth year. 
 Before Herod's reign was over, Ca?sarea on the coast 
 and Jericho on the opposite side had a theatre for 
 plays, an amphitheatre for the fights of wild beasts, a 
 circus for the chariot race. To the same founder 
 Jerusalem owed its theatre and amphitheatre, its 
 stadium and hippodrome. The courts and colonnades 
 of the temple were in the Grecian style. The constitu- 
 tions of the country-towns were modelled after Greek 
 examples. Inns and baths and markets threw into 
 the severity of Jewish life the gaiety of the Western 
 world. In fact the air of Palestine in the time 
 of Christ was heavy with the breath of other lands. 
 There was but one barrier between the native and the 
 foreigner — the law of Levitical uncleanness — and, with 
 the exception of certain forms of contact not easily 
 
The Kingdom and the World. X01 
 
 purified, there was nothing to check the freest inter- 
 course with the soldiers and sightseers, traders and 
 travellers, who swarmed in every port and crowded 
 every road. It would be as absurd to attempt to gather 
 the condition of Palestine in that age from the reports 
 of the Evangelists as it would be to try to write the 
 history of our own times from the Reports of Con- 
 vocation. Our authorities present only the religious 
 aspect of certain selected incidents within a certain 
 selected area. But we learn from other sources with 
 startling certainty that the Pharisees and Sadducees of 
 Jerusalem and the peasants of Galilee were not the 
 only, or even the largest, groups upon the stage when 
 Jesus of Nazareth crossed the scene. 
 
 Going back to the same starting-point, we see the 
 effect of foreign influence throughout the same period in 
 another department, that of literature. Fragments still 
 preserved of a poem in Greek hexameters and of a 
 tragedy in iambic trimeters, both written in the second 
 century before Christ, and both setting forth in epic and 
 dramatic form the matter of the sacred scriptures, show 
 that the Hebrew mind even then was not insensible to 
 the charm of Greek poetry. The language and the 
 metre of Homer are used to recommend Jewish faith, 
 and oracles in good round hexameters foretelling the 
 fate of an impenitent world are placed in the mouth of 
 the ancient Sibyl. Verses, forged and genuine, are 
 given as quotations from Hesiod and Orpheus, from 
 iEschylus and Sophocles, in order to inculcate a belief 
 
102 Regni Evangeliam. 
 
 in the true God. Here, of course, it is only or chiefly 
 the outward style which attracts the Jewish author. 
 But before long the modes of Greek thought also will 
 throw their spell upon his work. Extracts from the 
 writings of Aristobulus who lived about the middle of 
 the same century show an acquaintance with Greek 
 philosophy and a desire to blend the teaching of Moses 
 with that of Pythagoras and Plato. In the so-called 
 ' Wisdom of Solomon ' the influence of Aristotle is 
 clearly traceable, whilst Wisdom is theorised into a 
 distinct entity in passages which Plato might have 
 written — an existence so real and life-like that it almost 
 suggests the ' Persons ' within the Godhead which 
 Greek speculation afterwards developed within and 
 without the realm of Christian theology. 1 The noblest 
 fruit of Greek philosophy, the doctrine of a future life, 
 is more conspicuous here than in any other Jewish 
 writing, and its Greek origin is shown in this, that the 
 author presents that life from the Socratic point of view 
 as the immortality of the soul only, and not as a resur- 
 rection of the body. 
 
 But it is in the works of Philo of Alexandria, nearly 
 cotemporary with Christ, that we find the richest and 
 fullest results of the union of Western thought and 
 Oriental belief. By birth and education a Jew, by 
 
 1 " Some maintain that the Trinity of the Christians was but 
 an imitation of that of the Alexandrians ; others accuse the 
 Alexandrians of being the imitators. The dispute lias been 
 angrily conducted on both sides." Lewes, History of Philosophy. 
 
The Kinadom and the World. 103 
 
 study and mental habit a Greek, he illustrates in him- 
 self, as he proposes to others, the alliance of philosophy 
 and religion. The Mosaic Legislation is his great 
 theme. To the Jews it shall be still more precious, for 
 he will show them how all along they had possessed in 
 their Law, without knowing it, a philosophy ; from the 
 Greek it shall receive respect, for he will make it clear 
 that, before the rise of any system in Greece, Moses 
 under inspiration had already taught in the wilderness 
 the principles of all their Schools, that from him they 
 were even derived. To fulfil this double aim he strains 
 his sacred text to the breaking point in the vain attempt 
 to find a common basis for processes so fundamentally 
 different in their method as speculation and revelation. 
 It was a fatal precedent. In the hands of Christian 
 Fathers allegorical commentary and mystical interpreta- 
 tion afterwards extracted from the sober sense of Scrip- 
 ture types and prophecies, analogies and adumbrations, 
 to the glory of theology and to the shame of true 
 religion. 1 
 
 1 Let a few instances suffice by way of illustration. The 
 twelve bells and the twelve gems of the high priest's robe, the 
 twelve fountains of Elim and the twelve stones chosen by Joshua 
 from Jordan, prefigured the twelve apostles. Justin Martyr 
 and Tertullian. — The scarlet line of Josh. ii. 21 was symbo- 
 lical of the redeeming blood of Christ. Clement of Rome — 
 Moses' Ethiopian wife is a type of the Gentile Church. IrenaBus. 
 — Foreshadowings of the cross have been found in the wood for 
 the burnt offering which Isaac carried, in the stick on which the 
 scarlet wool was bound, and even in Jael's tent-peg. — The raising 
 of the Shunammite's son indicates infant baptism, just as the 
 bread and wine offered by Melchisedek are an intimation of the 
 
104 llegni Evangclium. 
 
 The use of the pen in the diffusion of new ideas 
 during the period of which we have been speaking is 
 found chiefly amongst the Jews of the Dispersion. In 
 Palestine the influx of fresh thought reached the people 
 rather through the action of religious parties. The 
 Pharisees, the ' Separated,' took their rise as the anti- 
 Hellenizing party about a century and a-half before 
 the birth of Christ ; but, though they showed a conser- 
 vative spirit in resisting the adoption of " Greek 
 fashion," they either could not, or would not, oppose 
 the introduction of foreign questions and speculations. 
 That they had against them the Sadducees who ad- 
 hered jealously to that which was revealed in the 
 written law of Moses, is a proof that by some of their 
 countrymen they were regarded as innovators. It was 
 
 Eucharist. Clement of Alexandria and Cyprian. — In the eyes 
 of Justin and Tertullian the passage of the Red Sea and the 
 offering of fine flour in the treatment of leprosy point the same 
 way. — The words ' cave' and 'bread' in the Septuagint rendering 
 of Is. xxxiii. 16 disclose the grotto of the Nativity and the 
 very name of Bethlehem. Justin. — To the same writer " The 
 government upon his shoulder " means the extension upon the 
 cross ; the two goats in Lev. xvi. 7, are the two Advents, and the 
 number of persons saved in the ark is a symbol of the day on 
 which Christ rose from the dead. — When the children mocked 
 Elisha, they prefigured the Crucifixion, for they cried after him 
 " Go up, Calve /" and Christ was mocked and went up to 
 Calvary. Augustine. — On the continuance in early Christian 
 exegesis of the allegoric temper of the Sophists and of the Stoical 
 Schools in the interpretation of ancient Greek poetry, see Hatch, 
 Hibbert Lectures, 1888, III., and, for a defence of the mystical 
 interpretation of Scripture, Newman, Development of Christian 
 Doctrine, vii. 4. 
 
The Kingdom and the World, 105 
 
 afterwards explained on their behalf, by the convenient 
 fiction of "the oral law," that their tenets with regard 
 to fate and free-will, their angelology, their doctrine of 
 the intermediate state and of a future life — distinctly 
 traceable to external sources — were not imported beliefs, 
 but parts of an unwritten revelation derived from Moses 
 himself. But the absence of all historical argument 
 in favour of this position is in itself a sufficient answer 
 to those who would defend it. 
 
 More deserving of attention is the constitution of 
 that ascetic order which from the middle of the same 
 century began to establish itself in special houses 
 throughout Palestine and settled in greater numbers 
 in the valley of the Jordan and by the shores of 
 the Dead Sea. " The Essene," it has been said, " is 
 the enigma of Hebrew history." He comes unobserved 
 with a name unexplained, leaves no record of himself, 
 and is passed over in silence by those who knew him 
 best. From Philo and Josephus we learn that the 
 Essenes were strictly organised, that they had a com- 
 munity of property, that they laboured only at honest 
 and peaceful crafts, that they abstained from marriage 
 and from oaths, that they condemned animal sacrifice 
 and were therefore excluded from the temple, that they 
 were strict Sabbatarians, attached much importance to 
 constant lustrations, turned towards the sun when 
 praying, and held the doctrine of the passage of the 
 soul to joy or woe when separated from the perishable 
 prison of the flesh. As for the formation of Essenism, 
 
100 Rerjni Evangelium. 
 
 whilst some writers explain it by a Jewish foundation, 
 with added elements derived from Parseeism and, 
 perhaps, Buddhism, others account for all its pecu- 
 liarities by referring them to Pythagorean influence. 1 
 
 We have now with rough and rapid touch followed 
 the several threads of foreign influence down to the 
 point at which they meet in the Judaism of the Herodian 
 age. It is Judaism with a difference. It is Mosaism 
 
 1 Josephus suggests the latter conclusion, Siant) xp^H-^ov rjj 
 ■nap"EKKr\(Tiv virb UvdaySpov KaTa5e8eiy/j.tirp, Ant. XV. 10, 1, quoted by 
 Lightfoot. Schurer, following Zeller, gives the subjoined parallels 
 with Pythagoreanism — Lustrations, severe simplicity of life, 
 scrupulous avoidance of everything unelean. white garments, 
 exaltation of celibacy, the invocation of the sun, and. lastly, the 
 dualistic doctrine of the relation of sold and body. But he 
 allows that both systems may have drawn these peculiarities 
 from one common Oriental source. This would throw us back- 
 again upon the Persian and Indian points of origin already 
 mentioned. It is difficult to measure the intercourse between 
 India and the West in the pre-Christian period dating from the 
 conquests of Alexander, but there is sufficient evidence to make 
 it as difficult to deny that it existed. See the authorities given 
 in Lightfoot, Colossians, p. 390, and an article by M. Emile 
 Burnouf in the Revue des Deux Mondes, July loth, 1888, he 
 Bouddhisme en Occident. For further inquiry the following 
 references may be useful : — Buddhism in Christianity, A. 
 Lillie, 1887. Buddhism, Hibbert Lectures, 1881. Das Evan- 
 gelium von Jesu in seinen Verhaltnissen zur Buddha-sage y 
 Seydel, 1882. Die Buddha- Legende und das Leben Jesu, 
 Seydel, 1884. Buddhism, The Church Quarterly Review, Oct., 
 
 1890. Buddhism in the New Testament, The Arena, April, 
 
 1891. Christianity and Buddhism (Prof. Max Miiller), The 
 New Review, Jan., 1891. See also the Article Gnosticism, 
 Encyclop. Britannic, and. for adverse criticism on Seydel's 
 conclusions, Prof. Chant epie de la Saussaye, Lehrbuch der 
 Religionsgesch ichte. 
 
The Kingdom and the World. 107 
 
 still, but Mosaism modified by contact with many- 
 masters. A captive and an exile abroad, a vassal at 
 home; blocked from without and garrisoned within; 
 washed by every wave of conquest, and feeling every 
 change of hand, from Persian satrap down to Roman 
 procurator ; placed on the very line where the currents 
 from the East and from the West met and crossed ; 
 living amid the sights and sounds of foreign life and 
 learning through alien tongues the thoughts of alien 
 minds; a Hebrew in Jerusalem and a Hellenist in 
 Alexandria ; it would have been strange indeed if, after 
 the Return, the Jew had remained for five hundred years 
 what he had been under his own monarchy. The change 
 was not altogether on the side of gain. If he gathered 
 from the East a nobler conception of God and a more 
 spiritual worship, he gathered also those lower sugges- 
 tions which added the magic of Babylon to the magic 
 of Egypt, 1 developed the orders of angels and of devils, 
 
 1 For the prevalence of belief in magic down to the time of 
 the Captivity, see the able and liberal article TJrim and Tliummim 
 in Smith's Dictionary of the Bible, with the works there cited, 
 and, for an account of magic among the Chaldseans, Lenormant's 
 exhaustive work, and, for the testimony of Scripture generally, 
 'consult the following passages : — Gen. xxxi. 30, 32. xliv. 5- 
 Exod. vii. 8—12, 22. viii. 7. Deut. xviii. 9—14. Num. 
 xxiii. 23. Josh. xxiv. 10. Judges xvii. 5. xviii. 4, 5. 1 Sam. 
 xv. 23. xxviii. 3 — 20. 2 Kings xxiii. 24. 2 Chron. xxxiii. 6. 
 Ezra xxi. 21. Is. ii. 6. xiii. 19. xix. 3. xxix. 3, 4. xlvii. 12» 
 13. Jer. xiv. 14. xxiii. 25. xxvii. 9, 10. xxix. 8, 9. Ezek. xiii. 
 17, 23. xxi. 21. Hos. iii. 4, 5. Micah iii. 6, 7, 11. v. 12. Zech. 
 x. 2. Tobit vi. 7. viii 2, 3. Matt. xii. 27. Acts viii. 9, 11. xiii. 
 6. xix. 19. Gal. v. 20. 2 Thess. ii. 9. Rev. ix. 21. xiii. 13—15. 
 xvi. 14. xix. 20. xxi. 8. 
 
108 Regni E rang eli urn. 
 
 invented the follies of the Haggada, and heaped the 
 pains of Gehenna on the terrors of the grave. If from 
 the West came philosophy, with philosophy came the 
 double tendency to turn religion from the healthy play 
 of righteous conduct into the science of the school, or 
 the discipline of the cell ; thus producing the Pharisee 
 and the Essene, or, in other words, the theologian and 
 the monk. And the point to which our argument is 
 bringing us is this, that, as at the dawn of the Christian 
 era there was no fixed type of Judaism and as little 
 union between the synagogues of the Dispersion as 
 between the sects of Palestine, so it would be un- 
 sonable to suppose that in the next age Christianity, 
 itself a product of Judaism, would exhibit any stability 
 or uniformity as a whole. To show how the influences 
 which penetrated the earlier system operated even more 
 powerfully on the later will be the object of the next 
 chapter. 
 
CHAPTER VI. 
 
 Zhc Ikingbom ant) tbe WorK>* 
 
 Part II. 
 
 There was this difference detween Greek and Jewish 
 philosophy, 1 that the former disengaged itself from 
 religious tradition, whilst the latter could do nothing 
 without it. The first advanced hy a series of indepen- 
 dent speculations, the second by a process of deter- 
 mined interpretations. The Greek solved new problems 
 by inventing new theories, the Jew by applying old 
 authorities. On the one hand we have the fresh con- 
 clusions of scientific study, on the other the scientific 
 study of past conclusions. When the canon of Scripture 
 was closed, the work of the Scribe began. Out of the 
 legal elements of the written code he elaborated in fullest 
 detail a body of unwritten law ; out of the historical 
 portions he developed a mass of explanatory narrative 
 and edifying legend. He did this at first in perfect 
 good faith. " Fingant simul creduntque." He brought 
 forth out of his treasure, as he believed, things new 
 and old, the new already existing by implication in the 
 
 1 Philo, in the Vita Mosis, speaks of the ' -mxTpiov (piKoo-cKpiav' 
 studied in the synagogues of Palestine. 
 
110 Regni Ecangclium. 
 
 old. Whether the fresh matter were educed by logical 
 deduction, or by allegorical interpretation, or by pure 
 manipulation, was of no consequence. It was not the 
 end only that justified the means. The sacred text 
 came from a divine source, and, under religious 
 handling, could yield no sense that would not also be 
 divine. Meaning of some sort could always be forced 
 from any sentence, if only by transposing the order of 
 the words, or by pressing the numerical value of the 
 letters. It was a childish game, notwithstanding the 
 gravity of the players. But the point to be noted here 
 is the fact that the Jewish methods of exegesis — if 
 exegesis it can be called — flowed on without check or 
 change into Christian interpretation. Indeed there was 
 never more than one stream, for, though the Christian 
 Church included Gentile converts, its literature was 
 shaped by Jewish hands. S. Paul may have attended 
 lectures in heathen philosophy at Tarsus — he shows 
 some acquaintance with heathen poets — and his master 
 Gamaliel is said to have allowed the study of heathen 
 literature. But the principles of the Jewish schools 
 took deepest root. It was impossible for him to unlearn 
 and to disuse the mysteries of the craft to which he had 
 been trained. 1 When he says that the Israelites drank 
 of a rock that followed them, 2 he gives a different turn 
 to a Rabbinical legend which he neither accepts literally 
 nor denies absolutely; when he says in the next chapter 3 
 
 1 See Acts xxii. 3. Gal. i. 14. Phil. iii. 5, 6. 2 1 Cor. x. 4. 
 
 3 1 Cor. xi. 10. Cf. Jude 6. 
 
The Kingdom and the World, 111 
 
 that a woman ought to have a sign of authority on her 
 head, because of the angels, he takes quite seriously the 
 Babbinical interpretation of Gen. vi. 2, and regards as 
 a serious danger the exposure of the unveiled head to 
 the prying gaze of invisible beings. In a famous 
 passage 1 he ventures on an allegorical experiment of his 
 own and, by a forced and intricate analogy, draws from 
 the life of Abraham and from the geographical position 
 of Mount Sinai a prefigurement of the rise and triumph 
 of the Christian Church. 2 But the heavenly Jerusalem 
 and the persecuting insolence of Ishmael are touches 
 thrown in from existing traditions. It is on similar 
 authority that he rests when he says that the law was 
 "ordained through angels," 3 that at the raising of the 
 dead "the trumpet shall sound," 4 that he had been 
 " caught up to the third heaven." 5 By a similar sanc- 
 tion he would have defended the grammatical quibble 
 which proves the promised descent of Christ from 
 Abraham, 6 and the quotation of passages from the 
 prophets wrested from their original application and 
 adduced as arguments in favour of Justification by 
 Faith, 7 or in depreciation of the Gift of Tongues. 8 If 
 
 1 Gal. iv. 22—31. 
 
 2 The words avcroix^ and aw-q-yopovix^va suggest reminiscences 
 of the lecture-room. See Lightfoot ad loc. 
 3 Gal. iii. 19. Cf . Heb. ii. 2. 4 1 Cor. xv. 52. 5 2 Cor. xii. 2. 
 6 Gal. iii. 16. See also 1 Cor, ix. 8—10; 2 Cor. iii. 7, 13. 
 
 7 Gal. iii. 11. Rom. i. 17. (Hab. ii. 4). 
 8 1 Cor. xiv. 21. (Is. xxviii. 11). The argument of Rom. 
 ix. x. xi. may be taken as an example of S. Paul's method of 
 Scriptural proof. 
 
112 Regni Evangelium. 
 
 he wrote the Epistles to the Ephesians and to the 
 Colossians, in these he presents in ascending and de- 
 scending scale the orders of angels good and evil under 
 the names hy which they were known in the specula- 
 tions of the schools. 1 Some would claim for him the 
 reference to the legend in which the names of Pharaoh's 
 magicians were preserved. 2 Nor does he stand alone 
 amongst the writers of the New Testament in his 
 acquaintance with the " traditions of the elders." One 
 author 3 tells us that Michael the archangel contended 
 with Satan for the body of Moses ; from another 4 we 
 learn that the great drought of 1 Kings xvii. 1, con- 
 tinued, not at the word, hut at the prayer of Elijah, 
 and, not for three years, hut for three years and six 
 months. But we may pass on to note how, true to the 
 methods in which they had been schooled, all these 
 writers find symbols and intimations ready to their 
 hand in authorised Scripture as well. The ancient 
 texts lent themselves as easily to Christian as to Jewish 
 interpretation. The rival faiths feathered their arrows 
 with the same arguments. There was no event or 
 character in Old Testament history, no rite or ordi- 
 nance, sacred act or sacred object, which could not in 
 the skilled hands of such expounders serve as types 
 
 1 Eph. i. 21. ii. 2. vi. 12. Col. i. 16. ii. 10, 15. 
 
 3 2 Tim. iii. 8. 
 
 3 Jude 9. For other instances in this Epistle of reference to 
 
 legendary matter, see verses 5 (with reading ' Jesus' for ' Lord') 
 
 11, and 14 
 
 1 Jas. v. 17. 
 
The Kingdom and the World. 113 
 
 and predictions of the new dispensation. 1 Kesemblances 
 are seized, not as illustrations, but as arguments, not 
 as accidental similitudes, but as ordained examples, 
 and in many cases it is really the supposed type which 
 suggests the antitype, and the passing shadows of the 
 Law throw further and fuller shadows of good things to 
 come. This study of correspondences is especially 
 observable in the Epistle to the Hebrews. The writer 
 grasps the mysterious figure of the Canaanite Melchi- 
 zedek as he crosses the path of Abraham for a moment, 
 and does not release it until it has testified to the 
 nature, office, and rank of Christ and to the abolition of 
 the Levitical priesthood. 2 Abel 3 forebodes the death of 
 Christ, and Isaac 4 his resurrection. The Tabernacle and 
 its ritual, its altars and its sacrifices, even its plan and 
 its furniture, 6 are divine patterns which have their 
 counterparts in the constitution of the Christian 
 Church. 6 In fact Judaism is to give its impress to 
 
 1 "All things are double one against another" — Ecclus. 
 xlii. 24. 
 
 2 Heb. vii. 1 — 22. The argument that the kingly priesthood 
 of Christ was foreshewn in Melchizedek is a little marred by the 
 probability that Melchizedek was priest of an idolatrous worship 
 and was not, in the ordinary sense of the term, a king at all. 
 ' Salem' appears to have been a local name for a Babylonian 
 divinity, the god of the rising sun. See Prof. Sayce on 
 ' Melchizedek, king of Salem.* 
 
 3 xii. 24 4 xi. 17, 19. * ix. x. 1—22. 
 
 6 For other forced applications in this Epistle of the primary 
 
 sense and intention of words and names dissociated from their 
 
 context, see i. 5, 6, 8—12, 13. ii. 7, 12, 13. iv. 7, 8. v. 10. 
 
 vii. 3, 6, 8, 9. ix. 16. The Epistle to the Hebrews is Alexandrian 
 
 I 
 
114 Regni Evangelium. 
 
 Christianity and then the seal is to be broken. Can 
 we wonder that the Jews of a later age cursed the 
 Christians in their daily prayers? 1 It must have been 
 difficult to forgive, not so much their disobedience to 
 the Law, as their justification of that disobedience by 
 the very language of the Law. Yet from their own 
 fathers had come the secret of mystical exposition 
 which was now turned p.gainst them. The climax of 
 this false exegesis was reached, perhaps, when an 
 honoured 'Apostolic Father' found the form of the 
 Saviour's Cross and the first two letters of his name 
 in the number of the men whom Abraham circumcised 
 in his household. 2 But the method itself lived on. 
 It passed from Apostle to Father and from Father to 
 Schoolman and there are some even now to whom it is 
 as convincing as it is attractive. The three senses of 
 Scripture maintained by Swedenborg and his " science 
 of correspondences" show the length to which it has 
 been carried in modern times. 
 
 from beginning to end and leads the way in the Christian nse of 
 the allegorical method of interpretation which was afterwards 
 associated with the Catechetical School of Alexandria and found 
 its chief exponents in Pantsenus, Clement, and Origen. 
 
 1 Justin, Dial. c. Tryph. 16, 47, 93, 96, 108, 117, 137 ; Jerome, 
 Commentarii in Iesaiam (ed. Vallarsi) 81, 565, 604. 
 
 2 Epistle of Barnabas, ix.— 300=1 H; 18=T; cf. Gen. xiv.14. 
 To remove all doubt as to his own conviction, he adds that he had 
 never taught a more certain truth. A comparison of the ex- 
 position by Philo of the symbolism of the Tabernacle and its 
 furniture with that of Josephus will shew the licence and 
 extravagance of the method and the variety of its results. 
 
The Kingdom and the World, 115 
 
 Another factor in the formation of early Christian 
 doctrine is the influence of apocalyptic writings. These 
 compositions by unknown authors take their rise in 
 the second century before Christ and run on through 
 the first century of our era. Some, as the Book of 
 Daniel and the Book of Enoch, are purely Jewish; 
 others, as the Testaments of the Twelve Patriarchs, 
 appear to be Jewish originals interpolated by Christian 
 hands. All have the same object, to comfort and to 
 encourage a depressed people by visions of future 
 glory and greatness veiled in enigmatic form and 
 certified by the stamp of some great historic name. 
 The writers are not anonymous, but pseudonymous, 
 though their frauds are not less pious than some which 
 have found excuse. Their influence on the popular 
 mind and on later literature cannot be questioned. 
 The Book of Enoch is directly quoted in the Epistle 
 of Jude and references may be discovered in the Book 
 of the Revelation, It is the Inferno of Jewish literature 
 and to this, more than to any other source, may be 
 traced the passages in the New Testament which 
 speak of the doom of angels and of men, the final 
 judgment of the wicked and the punishing fires of hell. 
 
 Closely connected with mystical interpretation and 
 apocalyptic vision is the revival, with a difference, of 
 the prophetic office in the Christian congregation. The 
 writer of the Revelation claims for himself the title of 
 prophet, 1 and for his book the character of prophecy. 2 
 
 1 Rev. xxii. 9. - xxii. 7. 
 
 i2 
 
116 Regni Evangelium. 
 
 Prophets are classed by him with saints and apostles. 1 
 Prophets come down from Jerusalem to the church at 
 Antioch ; 2 they give their name to local ministers in 
 the same church ; 8 and they rank next to the Apostles 
 in the Church at large. 4 Power might come to them 
 with or without the laying on of hands. 5 The fact of 
 martyrdom for Christ was sufficient proof of the spirit 
 of prophecy in the martyr. 6 Even the confession of 
 Jesus as Lord was a result of prophetic inspiration. 7 
 When S. Paul speaks of visions and revelations and 
 unspeakable words, he would have it understood that he 
 also had passed through the prophetic trance. 8 Prophecy 
 he regards as a distinct manifestation of the Spirit. 9 
 A revelation might be made at any moment to any 
 member, whether within or without the official body. 10 
 Even women could possess the gift. 11 With the grace 
 of supernatural illumination 12 was sometimes bestowed 
 the power of predicting future events, 13 or of signifying 
 
 1 xvi. 6. xviii. 20. * Acts xi. 27. 3 Acts xv. 32, Cf. xiii. 1. 
 4 1 Cor. xii. 23. Eph. ii. 20. iii. 5. iv. 11. Cf. the language 
 of the Te Deum (vv. 7, 8) and the Collect for SS. Simon and 
 Jude in our Prayer-book. See also Matt. x. 41. xxiii. 34. vii. 
 22. xxiv. 11, 24. 
 
 6 Acts viii. 17. vi. 10. xix.6. x. 44 — 46. xi.15. 1 Cor.xiv. 1, 5, 39. 
 6 Rev. xix. 10. 7 1 Cor. xii. 3. 1 John iv. 1 — 3. 
 8 2 Cor. xii. 1, 4, 7. 1 Cor. xiii. 2. xiv. 6. Gal. i. 12. 
 9 Rom. xii. 6. 1 Cor. xii. 10, 29. xi. 5. Gal. iii. 5. Cf. 2 Pet. 
 i. 21. 1 Thess. v. 20. 
 
 10 1 Cor. xiv. 26, 30. " Acts xxi. 9. 
 
 12 1 Cor. ii. 10—16. vii. 40. 1 John ii. 20. 
 18 Acts xi. 28. xx. 23. xxi. 10. 1 Cor. ii. 10. xiii. 9. 1 Tin- 
 v. 2. 2 Thess. ii. 2. 1 Tim. iv. 1. 
 
The Kingdom and the World. 117 
 
 the right course of future action. 1 The voice of the 
 prophet is the voice of the Holy Ghost, to prompt or 
 to prevent. 2 The ' word of prophecy ' had become 
 increasingly * sure ' and burned with steadier light. 3 
 The ' faithful sayings' of the Pastoral Epistles are 
 possibly utterances of a similar nature. 4 Upon this 
 revival of prophetic fervour the passages cited in Peter's 
 first sermon from the Book of Joel throw abundant 
 light. 5 Was it not promised that the spirit should be 
 poured forth on all flesh, that young men should see 
 visions and old men dream dreams, that sons and 
 daughters, bondmen and bondmaidens, should prophesy? 
 But, though we may explain the origin, it is not easy 
 to measure the effects, of this ecstatic wave. Its power 
 in shaping and colouring the narratives and speeches, 
 hopes and beliefs, of the New Testament is incalculable. 
 Prophecy was the golden key which unlocked the secrets 
 of all time. It was a key which a child might turn. 
 No wonder if everyone had "a psalm, a teaching, a 
 revelation, a tongue, an interpretation." 6 There was 
 scarcely a sentence of ancient Scripture which was not 
 a prediction, and there was not a prediction which had 
 
 1 Acts xvi. 6, 7, 10. 
 
 2 Acts xiii. 2. xx. 28. 1 Tim. iv. 14. Perhaps also Acts 
 
 iv. 31, 1 Cor. xiv. 36, Eph. vi. 17, 1 Tim. iv. 5, Heb. iv. 12, and 
 
 other passages in which ' the word of God ' is used rather of 
 
 inward energy than of outward expression. Even for Christians 
 
 of his own time («a: ^xp l v *> v ) Justin claims the gift of prophecy; 
 
 Dial. c. Tryph. * 2 Pet. i. 19. 1 Pet. i. 10, 11. 
 
 * 1 Tim. i. 15, iv. 9. 2 Tim. ii. 11. Tit. iii. 8. 
 
 5 Acts ii. 7—21. 6 1 Cor. xiv. 26. Cf. Acts i. 15. ii. 1, 4. 
 
118 Regni Evangelium. 
 
 not already fulfilled itself in the life of Christ or would 
 not hereafter fulfil itself in the life of his Church. 
 History might he written and theology might be taught 
 by anyone who could read between the lines of prophecy. 1 
 Isaiah is cited between sixty and seventy times in the 
 New Testament, the Psalms not less than seventy 
 times ; there are citations from eleven other prophets, 
 Jeremiah, Daniel, Hosca, Joel, Amos, Jonah, Micah, 
 Habakkuk, Haggai, Zechariah, Malachi ; in The 
 Revelation there is hardly a vision or symbol, 
 metaphor or title, which is not borrowed from 
 Ezekiel and other Old Testament prophets. Thus 
 we see Christian thought rolling itself back on Jewish 
 phraseology, to emerge afterwards as a new eccle- 
 siastical system. " According to the Scriptures " is 
 the certifying phrase which justifies every dogmatic 
 statement and, in many cases, reveals the source. 2 The 
 
 1 See 1 Cor. ix. 9. x. 11. Rom. xv. 4. 
 2 The growth of the Judas legend is a good example of the 
 growth of later narrative out of reflection upon ancient scripture. 
 Whether there was any historical incident on which the story of 
 the betrayal was founded we cannot now certainly say, but to 
 read the ninth verse of the forty-first Psalm (cf. John xiii. 18) is 
 to see the material ready laid for the construction of the words 
 and acts recorded by the Evangelists in connection with the 
 exposure and denunciation of the traitor at the Last Supper. If 
 we accept the record as it stands, we find it difficult to explain 
 the action of the Master, the attitude of the faithful disciples 
 and the conduct of the traitor himself in that closing scene. 
 (See Appendix II.) The difficulty is not diminished when we 
 attempt to reconcile Matt, xxvii. 5 with Acts i. 18. The dis- 
 crepancy between the two traditions is due to the fact that the 
 
The Kingdom and the World. 119 
 
 process of after-thought is naively confessed hy the 
 writer of the Fourth Gospel in ii. 22 (cf. xx. 9) refer- 
 ring, it is supposed, to Ps. xvi. 10, and in xii. 16. 
 With the same frankness Tertullian (Apol. xx.) says, 
 " Hence it is that we come to he so infallibly certain of 
 
 former is more under the influence of the passage from 
 Zechariah (xi. 12, 13) cited in evidence in Matt, xxvii. 9, 10. 
 The etymology of the words Iscariot (' strangling') and Aceldama 
 (' field of blood') helps the development of the legend — although 
 here too there is a double tradition in consequence of two 
 separate explanations of the 'blood' as the Saviour's or the 
 traitor's — and it finds its last touches in two more passages 
 from the Psalms (lxix. 25. cix. 8) cited in Acts i. 20. As 
 bearing upon the whole subject, the question might, perhaps, be 
 raised whether S. Paul, when he says (1 Cor. xv. 5) that Christ 
 after his resurrection appeared " to the twelve," does not literally 
 mean to the twelve. It is easy to say that The Twelve was a 
 name, not of number, but of office, but the appearance to which 
 he refers is assumed to be the appearance to " the Eleven" in 
 Matt, xxviii. 16, where the distinction as to number is carefully 
 made. If The Twelve had a secondary and purely official sense, 
 without regard to number, in the time of S. Paul, much more 
 must that meaning have been fixed at the date of the First 
 Gospel. Why does not the Evangelist use the same conventional 
 expression ? It is as difficult, however, to speak positively on 
 one side as on the other. In 1 Cor. xi. 23 " betrayed" is nothing 
 more than " delivered up," as in Rom. iv. 25. 
 
 As with the legend of Judas, so with the legends of the birth 
 of Jesus, admission into the Canonical Gospels seems to have 
 turned upon their correspondence to the ' prophecies' which they 
 * fulfil.' The Adoration of the Magi and the Flight into Egypt 
 are in themselves not less improbable than many of the stories 
 related in the apocryphal Gospels of the Infancy, but they have 
 their parallels in the language of Psalmist and Prophet and are 
 therefore " according to the Scriptures." For further instances 
 see Appendix I. 
 
120 Regni Evangelium. 
 
 many things which have not yet happened, from the 
 experience that we have of those which are come to 
 pass." "We know in part," says S.Paul, and, with 
 equal candour he adds, " we prophesy (expound) in 
 part." 
 
 This tendency to revert to the past and to re-absorb 
 the institutions of the older faith finds another striking 
 illustration in the rise of the Christian Ministry. There 
 was at first no pressing necessity for the appointment 
 of special officers. Each congregation was practically a 
 synagogue and, unlike that of the temple, the system of 
 the synagogue was purely congregational. 1 There was 
 no appointed ' minister ' in the stricter sense of the 
 word. Almost every member was qualified, and might 
 be called upon to read, to expound, to instruct, to 
 exhort. The Apostles, we know, were not church- 
 officers. They were founders and fathers of churches, 
 correspondents and referees, but they were not locally 
 connected with any one church or group of churches. 
 The name, it is true, was extended to other missionary 
 preachers, 2 whilst the original body was distinguished 
 as ' The Twelve ;' 8 but when the local churches were 
 more numerous and more completely organized, then, 
 
 1 For the Christian use of the term synagogue, see Jas. ii. 2, 
 and for instances of action taken by the congregation as a whole, 
 Acts i. 23. vi. 5. xi. 1—4, 22. xv. 12. xxi. 22. 2 Cor. ii. 6. 
 
 2 Rom. xvi. 7. 1 Cor. iv. 6, 9. ix. 5. xv. 7. Gal. i. 1, 19. 
 1 Thess. ii. 6. Cf. 2 Cor. xi. 12—15. 
 
 3 1 Cor. xv. 5. Rev. xxi. 14. In two places S. Paul speaks 
 of ' The Pre-eminent Apostles,' 2 Cor. xi. 5. xii. 11. 
 
The Kingdom and the World, 121 
 
 with the need, the title also of the ' missionary ' passed 
 away. 1 Meanwhile, for the purposes of government, the 
 direction of affairs was entrusted more and more to 
 acknowledged leaders who formed a council of manage- 
 ment. These officers were known in the Jewish- 
 Christian congregation, as in the Jewish synagogue, as 
 Elders, or Presbyters, and in Gentile communities by 
 the equivalent title of Episcopi, or Inspectors. The 
 function of teaching was not necessarily part of their 
 office, but might be combined with it. 2 By degrees the 
 term Episcopus attached itself to the leading Presbyter 
 within a certain area, and in the second century came to 
 be associated with the dignity and function of apostle- 
 ship. A century later every Presbyter had become a 
 Priest and, with the revival of the principle of continual 
 propitiation deeply rooted both in Judaism and in 
 Paganism, the lay officer of the Christian synagogue 
 had been invested with the title and with the privileges 
 of the sons of Aaron. 3 Upon this wilful retrogression 
 
 1 See, however, " The Teaching of the Twelve Apostles" (A.D. 
 
 100 ?) Has Se cutoVtoAos ipxofievbs irpSs v/J-as 8ex0?JTa> 'as Kvpios. xi. 4. 
 But the ' prophet ' holds a more prominent position and is more 
 frequently mentioned. A little later and this title also dies 
 away, and prophetic utterance, as tending to discord in the 
 Churches, is expressly condemned. 
 
 2 1 Tim. v. 17. It has been observed that the Pastoral Epistles 
 dwell very slightly on the office of teaching and do not even 
 mention the sacraments. 
 
 3 The language of the earlier hierarchy was extended also to the 
 Deacons who were spoken of as Levites, though the precursor of 
 the deacon was probably the ' almoner' of the synagogue. 
 
122 Regni Evangelium. 
 
 are based the doctrines of Apostolic and Sacerdotal 
 Successions. It is difficult to argue with those who 
 hold them still. " Christ instituted in his Church a 
 permanent and official apostolate" says the latest priestly 
 advocate. 1 " It is not to the apostle that we must look 
 for the prototype of the bishop," said the most learned 
 of modern bishops. 2 ''The individual life can receive 
 fellowship with God only by dependence upon social 
 sacraments of regeneration, of confirmation, of com- 
 munion, of absolution, of which ordained ministers are 
 the appointed instruments," says the young theologian. 
 " The Kingdom of Christ has no sacerdotal system," 
 are the pondered words of the historian. The next age 
 will wonder that this latter statement so easily proved 
 was ever so seriously made, and still more that it was 
 
 1 C. Gore, The Church and the Ministry, 1888. 
 ' Lightfoot, The Christian Ministry, 1869. In the Didache, 
 or " Teaching of the Twelve Apostles " referred to above, the 
 Bishop is the Successor rather of the ' Prophet ' than of the 
 
 Apostle, — \€irovpyovp(Ti /cat avrol (iirlcrKoiroi teal Sidicoyoi) r^v 
 \eiTovpyiav rwv TrpoQrfTuv kcli StSacrwaAwv, XV. 1. He is to be 
 
 " elected" by the congregation and not to be "despised." See 
 further Lefroy, The Christian Ministry, p. 413. — "The eTrio-Koiros 
 of the ancient Churches," says Dean Alford, " co-existed with, 
 and did not in any sense succeed, the Apostles ; and when it is 
 claimed of bishops or any Church officers that they are their 
 successors, it can be understood only chronologically, and not 
 officially." Similarly Dean Plumptre : — " There is no trace of an 
 order in the new Christian society, bearing the name, and exer- 
 cising functions like those of the older Covenant. The idea 
 which pervades the teaching of the Epistles is that of a universal 
 priesthood." 
 
The Kingdom and the World. 123 
 
 ever disputed. At the same time it would be more 
 accurate, perhaps, to say that the Kingdom of Christ 
 had at first no sacerdotal system because, whilst the 
 temple was standing, the thought of a separate system 
 did not even present itself ; that afterwards relapse into 
 sacerdotalism, a creeping back into the warm shell of 
 externalism, was almost unavoidable when religion was 
 too young and too weak to emerge at once into spiritual 
 independence ; and that now in the foremost Churches 
 of Christendom, even if Christianity had begun with a 
 sacerdotal system, nothing would secure its continuance, 
 nothing would prevent the very title of priest in its 
 sacerdotal sense from becoming more and more a dis- 
 used and derided name. The spirit of the reformed 
 churches is a passion for justice, for enlightenment, for 
 improvement. Not the pardon, but the prevention, of 
 evil is their first aim. For the clergy as preachers and 
 examples of righteousness there is place and power in 
 the crowd, but the crowd will never again flock to them 
 for the intercessions and absolutions of the sanctuary. 
 The prophet's presentation of the earliest example of 
 true priesthood furnishes the right model for these later 
 days ; " The law of truth was in his mouth, and un- 
 righteousness was not found in his lips : he walked with 
 me in peace and uprightnesss, and did turn many away 
 from iniquity;" 1 and there is a touch of the same 
 thought in the words of a modern seer; "He is the 
 Prophet shorn of his more awful splendour; burning 
 
 1 Mai. ii. 6. 
 
124 Regni Evangdium. 
 
 with mild equable radiance, as the enlightener of daily 
 life. This, I say, is the ideal of a Priest." 1 The love 
 of sacred pomp lingers on in a nation long after the awe 
 and fervour of the old worship have fled. The religious 
 dread out of which ceremonials spring is followed by a 
 superstitious dread of their omission. Then, in a later 
 stage, reverence itself is lost, but the fondness for 
 solemn spectacle remains, so that to most Englishmen 
 a procession of priests on the stage is as moving and as 
 real as a procession in a church. It is a perplexing sign 
 when thoughtless folk, " the children in the markets," 
 play with the solemnities of religion. In the old world, 
 long after faith in the gods had died, victims bled and 
 altars smoked to give a flavour of worship to the diver- 
 sions of the crowd. Worship in its birth is a generous 
 spiritual energy, but, when it is thrown out into form 
 and sound, by a dangerous rebound it plays back upon 
 the senses, becomes sensuous, till the worshipper is 
 affected by the beauty of his own gifts, by the music of 
 his own song, and is now a minister to his own delight. 2 
 It is always therefore a temptation to the multitude to 
 dally with ceremonial, to run here and there as spec- 
 tators and listeners, to love things sacred for their 
 quaintness or their pathos, to insist at set times on 
 
 1 Carlyle, Heroes and Hero-Worship. 
 - " I do not know, as I have repeatedly stated, how far the 
 splendour of architecture, or other art, is compatible with the 
 honesty and the usefulness of religious service. The longer I 
 live the more I incline to severe judgment in this matter and the 
 less I can trust the sentiments excited by painted glass and 
 coloured tiles." — Ruskin, Appendix to ' The Stones of Venice.* 
 
The Kingdom and the World. 125 
 
 religious observances, not because religion prompts, 
 but because custom demands. It is a perplexing sign, 
 we say, when symbols of faith become toys of fashion, 
 and the messages of heaven, to find the popular ear, 
 must be dissolved into popular tunes. 1 Then is the 
 time for the Puritan to speak, for some Moses to check the 
 play in the camp by dashing the tables of stone amongst 
 the gods of gold. He is the true priest who comes as 
 from the mount of God, with the gravity of one who 
 has communed with God, to tell the people that divine 
 service is not a measured frolic, but an earnest subjec- 
 tion to divine laws ; that " God is spirit : and they that 
 worship him must worship in spirit and truth ;" that 
 therein is the Father glorified, " that they bear much 
 fruit." 
 
 Another determining influence which must not be 
 overlooked is the ascetic tendency. This, as we have 
 seen, made itself felt in Palestine in the form of 
 Essenism, and Essenism we were inclined to refer to 
 the action of foreign philosophic sects. When the 
 Essene maintained that the flesh was the prison-house 
 of the soul, he used the language of the later Pythago- 
 rean school. The teaching of the Cynics aimed at the 
 
 1 " The concert was practically the only attraction of the day 
 (Good Friday), but sufficed to bring to the Crystal Palace no 
 
 fewer than 27,375 visitors. Mr. sang " Is it enough P" 
 
 with much power and feeling, and he was succeeded by Madame 
 , whose " O, rest in the Lord" drew forth a storm of appro- 
 bation which could only be allayed by her reappearance." Daily 
 Paper. 
 
126 Hegni Evangelium. 
 
 subjugation of all natural desire, and the Stoics pre- 
 sented the same doctrine in a purified form. That 
 matter is impure, that the human body is therefore the 
 seat of the mind's impurity, is part of the system of 
 Philo adapted from Plato. We may expect therefore to 
 find traces of these current beliefs in the New Testament 
 writers. It is part of the Pauline theology that through 
 the trespass of the one the many died, 1 that sin is 
 inherent in the flesh, 2 that in the flesh dwelleth no good 
 thing. 3 These passionate statements must not be con- 
 fused with the hard systems and theories of sin which 
 have been developed from them, but they testify to the 
 early working of that baneful pessimism which found 
 expression in the austerities of Manichffian and Monastic 
 discipline and still lurks in the folds of orthodox 
 theology. The view of marriage in the New Testament 
 is generally healthy and natural, 4 but there are indica- 
 tions 5 of the rise of that spirit which afterwards exalted 
 the unwedded state, inspired and admired the monk 
 and the nun and the celibate priest, and, even amongst 
 ourselves, lingers on unsuspectedly in those who, re- 
 fusing all evidence, maintain the perpetual virginity of 
 the mother of Jesus. 6 
 
 1 Roui. v. 15. - Rom. viii. 4—13. Gal. v. 17. 1 Cor. xv. 50. 
 
 3 Rom. vi. 6. vii. 18. 
 
 * Eph. v. 23—33. 1 Cor. vii. 5. 1 Tim. ii. 15. iv. 3. v. 14. 
 Heb. xiii. 4. 1 Pet. ii. 7. 
 
 6 Matt. xix. 12. 1 Cor. vii. 1, 7, 32, 34. 1 Tim. v. 11. Rev. 
 xiv. 4. 
 
 6 For the evidence see Archdeacon Farrar on " The Lord's 
 
The Kingdom and the World. 127 
 
 Thus far we allow ourselves to trace the effects of 
 foreign influence on the formation of Christian belief. 
 The later grafts and inoculations are an interesting 
 and fruitful study, but to account for them is not to 
 account for the earlier stock which received and adopted 
 them. 
 
 " Nee longum tempus, et ingens 
 Exiit ad ccelum ramis felicibus arbos, 
 Miraturque novas frondes et non sua poma." 
 
 It is on the very root and origin of the Christian 
 system that we are now intent. No ingenious theory 
 of ' development' will satisfy us here. We have seen 
 how the Jewish mind, distinguished from the first by 
 its strong ethical bent, was set upon a law of righteous 
 conduct, lost it, or forgot it, for a time in legal ob- 
 servance, and recovered it on a higher plane in the 
 liberty of the Gospel ; how Greek philosophy, on the 
 other hand, starting from scientific speculation, turned 
 more and more towards moral reformation, and, moving 
 away from the old mythology, became, partly through 
 the Greek translation of the Hebrew Scripture, in- 
 creasingly conscious of the One God ; how Christianity, 
 springing from Jewish soil into a Greek atmosphere, 
 satisfied both these movements, supplied the moral 
 ideal and the right theological conception, and drew to 
 itself the best efforts of Eastern and Western thought. 
 
 Brother " in Smith's Dictionary of the Bible and Early Days 
 of Christianity, eh. xix. On the other side see Bp. Lightfoot, 
 Epistle to Galatians, 247 — 282. 
 
128 Regni Evangelium. 
 
 In the religion of Christ Hebrew and Heathen met 
 rather by easy confluence than in conscious alliance, 
 " in one Spirit baptized into one body whether Jews or 
 Greeks, whether bond or free." The happiest results 
 marked the first years of union. The wise and the 
 mighty and the noble had not yet been called. There 
 was no desire for metaphysical distinctions, for party 
 conclusions sanctioned by the Church as dogmas and 
 enforced by the State as decrees ; rites and legends 
 drawn from the mysteries and traditions of other cults 
 had not yet filtered in to swell and darken the simple 
 usages of Christian worship and the simple expressions 
 of Christian faith ; nor had ascetic fervour burnt its 
 sickly brand too deeply into human bodies and the 
 pleasures of human life. Gibbon in a famous chapter 
 accounts for the spread of Christianity mainly by its 
 doctrine of a future life, by the purity and austerity of 
 its morals, by the union and discipline of its republic. 
 But the hope of immortality, severe purity of life, and 
 loyal fellowship were not unknown to the Religious 
 Mysteries, Philosophic Schools, and Social Confra- 
 ternities of the heathen world. The deeper causes lay 
 in the offer to the Jew of a freer service, to the Gentile 
 of a purer and more certain faith. Religion had never 
 before been so open, so joyous, so sublime. Father, 
 Son, Brethren, these were the living, loving words 
 which sprang far a-head of all old-world speculation 
 and worship and endeavour, and revealed as in a 
 moment of time the right and true relation of God to 
 
The Kingdom and the World. 
 
 129 
 
 man, and of man to God, and of man to man. The 
 " great voices in heaven" 1 were really the cry of many 
 on earth, " The kingdom of the world is become the 
 kingdom of our Lord, and of his Christ." 
 
 1 Rev. xi. 15. 
 
" The Christian Creed cannot stop short of a social 
 realisation. It deals with men, not as isolated units, 
 but as members of a commonwealth." — Westcott. 
 
 " The only thing to regenerate the world is not more 
 of any system, good or bad, but simply more of the 
 Spirit of God." — Kingsley. 
 
 " He who shall introduce into public affairs the 
 principles of primitive Christianity will revolutionise 
 the world." — Franklin. 
 
 " By Freedom he meant the complete healthy 
 development of their own natures, not a change of 
 political institutions." — Lewes, Life of Goethe. 
 
 " Les principes de la religion peuvent seuls guerir 
 les maladies qui travaillent le corps social." — Balzac. 
 
CHAPTER VII. 
 
 Zbe IkiitQbom ant) tbe Cburcb, 
 
 The Kingdom, then, is Society under a new inspira- 
 tion working out a new order. Because of the 
 inspiration we may speak of the Church, and because 
 of the order we may speak of the State, but to oppose 
 one idea to the other is to oppose body and soul. 
 " The kingdom of God is within you " is as true of 
 the nation as of the man. 
 
 "The Church," it has been well said, "has only 
 failed as civil society itself has failed." It could not be 
 otherwise. They rise and fall together, for they are 
 fused in one. Armies and police, prisons and work- 
 houses, vice and crime, the tyranny of wealth, the 
 servitude of want, if they mark the frustration of 
 divine decree, mark no less the defeat of human 
 government. The martial and the feudal and the 
 sensual instincts in man have blocked his own path to 
 better things. But, like the world on which he stands, 
 he moves. The spirit of Christianity is the law which 
 guides his course. It has infused itself into his 
 domestic and social life, his art, his literature, his 
 
 legislation, his politics at home, his policy abroad. 
 
 k2 
 
132 Regni Evangelium. 
 
 History adds its testimony day by day. The record of 
 the last century is a record of increasing tenderness 
 and sympathy and beneficence. The flowing tide of 
 compassion has reached the slave and the prisoner, the 
 ill-housed and the ill-fed, the ignorant and the fallen, 
 the sick and the insane, the vagrant and the orphan, 
 the dock-yard and the workshop, the factory and the 
 mine. The modern historian calls it the ' New 
 Philanthropy,' but he might have called it, with S. 
 Paul, " the law of Christ." 
 
 Christian sentiment, we repeat, has gained an ever 
 deepening hold on the foremost races of the world, 
 whether professedly Christian or non-Christian. The 
 voice which startled the wilderness is heard in the open 
 street. The piety which once sought safety in the 
 cloister finds it now in the crowd. The exhortations of 
 the pulpit are the counsels of the Press. The persecu- 
 tions of fiery zeal, the tests imposed by the strong, the 
 disabilities endured by the weak, the corruptions of 
 office, the violence of parties, the barbarities of warfare, 
 the grosser severities of the law, the worst brutalities of 
 sport, have now passed away. Religion has penetrated 
 society ; total relapse is impossible. Man may still 
 fall short of the measure of his stature, but no power 
 for good or for evil will ever erase the code of Christian 
 ethics out of the tablets of his heart. On this side we 
 may say with Matthew Arnold that " Christianity is 
 immortal ; it has eternal truth, inexhaustible value, a 
 boundless future." 
 
The Kingdom and the Church. 133 
 
 But " Christianity," says another writer, " is dying 
 at the root." Christianity has many roots. Two, 
 perhaps, are dying. Let us examine them. 
 
 First, the root of public worship. We have it on the 
 testimony of an archdeacon (Farrar, Sermon in West- 
 minster Abbey) that "not one tenth of the working 
 classes frequent our churches, not three per cent, are 
 partakers of our Holy Communion." The cause is not 
 far to seek. Worship, to be real, must rest on an 
 emotional basis, and, to be public, must rest on emotion 
 which is public. There is the worship of a common 
 joy, as when David cried, " Now bless the Lord your 
 God. And all the congregation blessed the Lord, the 
 God of their fathers, and bowed down their heads, and 
 worshipped the Lord." There is the worship of a 
 common distress, as when Ezra " blessed the Lord, the 
 great God. And all the people answered, Amen, Amen, 
 with lifting up their hands : and they bowed their 
 heads, and worshipped the Lord with their faces to the 
 
 ground For all the people wept, when 
 
 they heard the words of the law." As faiths have 
 triumphed or suffered, worship has been glad and open 
 in the upper air, or it has been secret and sad in cata- 
 comb and crypt. But there was that in all hearts which 
 made them beat as the heart of one man. Emotion, 
 grave or exultant, is the soul of worship ; worship 
 without emotion is a harp with broken strings. 
 
 Now the working-man is not emotional, or only with 
 the support of numbers and under special excitement. 
 
134 Regni Evangelium. 
 
 At the same time he is too simple to understand a 
 worship which is not fervid. He has not yet acquired 
 the practised apathy, the lazy reverence, of the ordinary 
 church-goer, or learned to accept divine service as an 
 advisable, though tedious, formality ; perhaps an occa- 
 sional diversion. He is at home in a confraternity, 
 in which all are of one social rank, but not in 
 a congregation, in which distinctions of class cannot 
 be concealed, and are often displayed. Let us confess 
 it, worship is for most of us attendance at a place of 
 worship, an act of compliance with duty, of external 
 and mechanical obedience ; at best a matter of private 
 effort, not of common enthusiasm ; and this is the secret 
 of its decay. 
 
 Perhaps there are causes deeper still. It is thought 
 by some that the Teutonic mind is averse from cere- 
 mony, that " as education advances the power of 
 symbolism recedes," that " there is a growing suspicion 
 of the value of all ritual," and that "bare truths 
 simply stated have become more acceptable than any 
 visible presentation." If all this be true of formal 
 worship generally, especially is it true of an observance 
 which more than any other demands sentiment and 
 imagination — the observance of that Holy Communion 
 of which not three per cent, of the working classes are 
 partakers. It must often have seemed to the reader a 
 remarkable fact that the Lord's Supper, though 
 absolutely unconnected with any existing ceremony of 
 the temple or of the synagogue at the time of its 
 
The Kingdom and the Church. 135 
 
 institution, should have become in the course of ages a 
 purely ecclesiastical rite. It began in a dwelling-house 
 with the passing from hand to hand of the simplest 
 elements of a simple meal. 1 The only vestment worn 
 was a servant's apron ; the only sacrifice offered was 
 one of stooping love — a most priestly act, but not a 
 priestly function. The upper room is now a church, 
 the table an altar, a familiar usage has become a 
 mystery, social participation has passed into isolated 
 reception, and the symbol of union into an instrument 
 of divided grace. The change was slow and perhaps to 
 each age imperceptible. The church -fabric grew out of 
 the house as the congregation grew out of the house- 
 hold, and the former retained much of secular use as 
 the latter retained much of family feeling. Even in 
 this country, when the village-church was the place of 
 meeting for every harmless purpose, the associations of 
 the church were in some degree the associations of the 
 home. The church is now reserved for the exercises 
 of devotion and its most touching observance is 
 devotional indeed, but the human warmth is gone. 
 The bidding to the feast comes, not from mutual 
 encouragement, but from official zeal ; approach to it 
 is a test, and enjoyment a discipline. The guests are 
 constrained and reserved ,* they meet without welcome 
 and without apparent joy. In almost mournful order 
 they advance and withdraw. For eighteen centuries 
 and more the holy table, with its equal terms for all, 
 1 Of. Acts ii. 42. xx. 7. 1 Cor. xi. 20. 
 
136 Regni Evangelium. 
 
 has been the symbol of fraternity, a constant and 
 abiding testimony against the distinctions and in- 
 equalities of secular life. It ought therefore to be 
 popular, but the people love it no more. 
 
 Et nos mutamur. The question, after all, is one, 
 not only of religious imagination and of inherited 
 tendency, but also of social fact and of present habit. 
 As time goes on the modes of fellowship change. The 
 associations connected with the ' breaking of bread ' in 
 token of goodwill were never as sacred or as strong in 
 the West as in the East, but they were once stronger 
 and more sacred amongst us than they are now. There- 
 fore, even if the rite of Holy Communion could be 
 brought back to something of the character of the 
 common meal of the Christian family, it is doubtful 
 whether an expansion of fellow-feeling would follow. 
 We are not more selfish, but we are more self-contained, 
 and the friendly pledges of our fathers are not the 
 tokens of modern use. Certainly Nonconformists, with 
 their greater liberty of action, have not been more 
 successful in maintaining the Lord's Supper as a means 
 of Christian contact. Shall we agree, then, reviewing 
 what has here been said, that the spirit of sympathetic, 
 congregational worship is all but dead ? 
 
 The second dying root is the root of dogma. If we 
 could compel every intelligent worshipper, as he left 
 the church-porch, to stop and say how much of the 
 Church's creed he actually believed, we should find 
 that there was in the congregation as little unity of 
 
The Kingdom and the Church. 137 
 
 thought as there is union in feeling. There is an 
 emotional formalism and there is also an " intellectual 
 formalism." Just as we confess without sorrow, and pray 
 without desire, and sing hymns of strained meaning, or 
 of no meaning, without intention, so collectively we 
 repeat articles of helief which singly we should hesitate 
 to subscribe. We listen with a kind of numbed patience 
 to propositions clothed in theological language which, 
 stated nakedly, would fire us with indignation or freeze 
 us with horror. We are content to take the greater 
 part not too seriously and to let a creed so ancient 
 stand a ruin rather than seem to touch it with pro- 
 faning hand. 
 
 Authorised dogmatic teaching has but little hold on 
 the popular mind. A poor man's creed is generally 
 little more than a single clause. When he has done 
 with the catechism, as a rule, he has done with the 
 Prayer-book. He accepts baptism and confirmation for 
 his children, but rarely on religious grounds ; and he is 
 ready, on occasion, to affect dissent in its nearest local 
 form, be its doctrine w r hat it may. The more educated 
 fly to scripture. They make and unmake doctrines with 
 texts, as children play with letters. 1 Some profess to 
 
 1 A curious instance of the extent to which contrary applica- 
 tions may be drawn from a single verse is found in Matt. v. 26. 
 The text is used by Romanists to confirm the doctrine of purga- 
 tory, by Universalists to support the argument for final restitu- 
 tion, and by stricter Protestants to prove the certainty of eternal 
 damnation. Similarly in Matt. v. 23, 24, some have found an 
 argument for the perpetuity of Jewish sacrifice, whilst others 
 
138 Regni Evangelium. 
 
 be guided by history, but history, like scripture, admits 
 of many selections. 1 Some are guided by party, but 
 parties could not be unless men thought for themselves. 
 In fact we learn the dialects of the schools in which 
 we are taught and find out afterwards the difficulty of 
 speaking a dead language. Or, to return to our first 
 metaphor, experience corrects opinion, and we feel at 
 last that the sap of religious life does not really flow 
 from the rival orthodoxies for which our fathers so 
 strangely fought and suffered and died. Practically 
 they are as good as dead. 
 
 11 What will it be in the end thereof?" is a question 
 often in our minds. Of course the policy of a head 
 well buried in the sand has its advantages. It is a 
 postponement of solution and that is the easiest of all 
 answers. When the future of the Church rises with 
 ghost-like questioning, we lay it, pointing to the Church's 
 present activity. This activity, after scrutiny, is found 
 to mean its activity as a philanthropic agency. The 
 Church is the great almoner, the promoter of thrift, of 
 good manners, of mental improvement, of social amuse- 
 ment — that is enough. " We are all church-men at 
 common law. A man may never attend divine service, or 
 hold any theological position whatever, and yet honestly 
 
 declare that the verses point to the institution of the Roman 
 mass. ' Hie liber est in quo quserit sua dogmata quisque.' 
 
 1 " Orthodox Christians may be divided into two broad 
 classes, one of which professes to base the Church upon the 
 Bible, the other the Bible upon the Church." — " SupernaL 
 Religion.'* 
 
The Kingdom and the Church. 139 
 
 uphold the church as a civilising and humanising 
 agency. It is part of the ancient constitution of his 
 country and does an immense amount of practical good 
 which would not under other conditions, perhaps, he 
 done at all. He is under no obligation to emphasise 
 his membership, and we have no right to go behind his 
 own definition of his own beliefs." This is the argu- 
 ment of ' The Standard ,' a Journal beloved of good 
 citizens and sound church-men. It is not a very direct 
 answer to the pressing questions whether the National 
 Church is, or is not, the accountable holder of a certain 
 fixed deposit ; whether its value does, or does not, 
 primarily and mainly depend on its sacraments, cere- 
 monies, and doctrines ; whether it has, or has not, the 
 right to adapt its formularies to the "beliefs" of its 
 members. It gives little comfort to those of the clergy 
 whose consciences are wrung by many a vain endeavour 
 to believe and teach honestly that which reason as 
 honestly rejects. Let them, as ministers, by all means 
 " serve tables," but their order is something more than 
 a diaconate, and, as ministers, they have also a right to 
 know definitely whether there is still " a ministry of 
 the word," and whether it is any longer a matter of 
 national concern. May they have a share in the liberty 
 so generously granted to laymen ? May they also give 
 their own definitions of their " beliefs" and ask that 
 no one shall go behind them ? Must they drop to the 
 rear of this movement of freer thought ? Shall they be 
 living voices at last, or always phonographs of dead 
 
140 Regni Evangelium. 
 
 sound ? Ought they to keep within the four corners of 
 the Prayer-hook, or may they shut their eyes to another 
 part of the ancient constitution of their country — the 
 Ecclesiastical Courts ? If the tabernacle is to be en- 
 larged under the auspices of the Conservative Press, let 
 us put in a petition that the cords may be lengthened 
 all round. We do not wish ' The Standard' to retract 
 its bold concessions, but we must smile at the curious 
 attempt to swell the statistics against disestablishment 
 by counting the heads of all those remarkable " church- 
 men" who are ready to accept the ministrations of the 
 clergy anywhere but in church. A stronger point for 
 disestablishment could hardly be made. 
 
 But Christianity, to return, is not only a plant of 
 vigorous growth ; it is throwing out new roots in the 
 place of those which are dying. In worship it makes 
 less of form, feeling more of the spirit ; in doctrine 
 it contracts its beliefs, knowing better the limitations 
 of knowledge ; in conduct it lowers an indefinitely high 
 standard to the level of wider attainment. If its piety 
 is less fervent, it is more enlightened ; if less concen- 
 trated, it is more practical. In short, religion is less 
 conscious but more conscientious, less devout but more 
 devoted, less introspective but more sensitive, less 
 intense but more wholesome, showing less of personal 
 energy and more of social effect. Its types of individual 
 saintliness are not perhaps as clear, or as attractive, 
 as in the past, but its character, as a whole, goes 
 deeper every day into the morals of mankind. There 
 
The Kingdom and the Church. 141 
 
 are developments still to come, and change is as often a 
 symptom of life as of decay. The tree will shed some- 
 thing of its outer form, but it will do this because it 
 grows within. 
 
CHAPTER VIII. 
 
 Conclusion. 
 
 If the reader will let his mind dwell calmly on the 
 teaching of Christ here massed together, he will see 
 religion as Christ saw it and as he meant it to be 
 received. Let him say if it be not a religion sound 
 and wholesome, manly and robust ; suited to the ne- 
 cessities of a busy world as much as to the needs of an 
 earnest soul ; satisfying the reason ; securing affection 
 and obedience without straining them ; practicable and 
 sensible ; safe from all serious attack and full of all 
 good hope. Let him detach this religion from its 
 niter-developments ; let him clear it from the endless 
 subtleties of doctrine, from the endless refinements 
 of duty, which have been poured into it ; and he will 
 find little that is abstruse or mystical, certainly nothing 
 that is morbid or unnatural. Of many incidents in 
 the Gospel narrative he may not be sure, many of the 
 sayings attributed to Christ he may doubt, not a few 
 of the statements made about him he may positively 
 reject, but the gospel itself he cannot miss ; it gleams 
 like the merchant's goodly pearl, like the treasure 
 uncovered in the field ; it is historically and sub- 
 stantially true. The religion of Christ unfolds a noble 
 
Conclusion. 143 
 
 plan — a plan of moral discipline, of social action, of 
 spiritual endeavour. It covers the whole nature of 
 man, develops his powers, hallows his relations, holds 
 the secret of happiness and of wisdom, marks out 
 firmly the path before his feet, and sketches something 
 of that which lies beyond. A religion like this is not 
 for the library, nor for the secret chamber, nor even for 
 the sanctuary. A man may take it out as he walks, 
 as Pilgrim took the roll from his bosom, and learn, as 
 he did not, how to live in the world and not lose his 
 way, and to think as hopefully of mankind as of himself. 
 One admission may frankly be made. The plan, as 
 it stands, is set too high for human reach. Nothing 
 has brought upon the Christian profession more scoffs 
 than this. It aims, say its opponents, at an impossible 
 standard, and the impossibility of attainment gives 
 rise to a pretence of attainment which is hypocrisy. 
 Now it is necessary to remember — First, that a moral 
 teacher is obliged to present his system as an ideal ; 
 otherwise the treatment would be artistically imperfect 
 and leave work for another hand. As in art the master 
 carries the thoughts of his pupils beyond the actual 
 achievements of art to the efforts of art never realised, 
 so in ethics the teacher would have the learners view 
 conduct, not only in its attainable, but also in its 
 highest' conceivable, excellence. Nor has any moral 
 philosopher, whether heathen or Christian, even in 
 an immoral age, ever submitted a code degraded to his 
 own times. He does not select the best specimen that 
 
144 liegni Evangelium. 
 
 he can find amongst men as he knows them, but he 
 projects man in the abstract to the utmost length of 
 his capacities, and beyond them. Aristotle's com- 
 pletely virtuous character has never been seen in the 
 flesh ; Plato's model citizen was not a member of any 
 known community; when Bacon says that "it is 
 heaven on earth to have a man's mind move in charity, 
 rest in providence, and turn upon the poles of truth," 
 he hangs upon a sublime metaphor a being that was 
 never born in earth or heaven. But we do not even 
 smile. Similarly, when the members of the Kingdom 
 appear as " Sons of the Most High," bidden to be 
 " perfect'' even as their Father in heaven is perfect, we 
 know that they have never really walked in the likeness 
 of men ; though we have in them a vision of ourselves 
 thrown out in larger form. By an instinct of perfec- 
 tion which will not be satisfied we are perpetually 
 raising, for ourselves and for others, the standards of 
 performance and of production in every department of 
 life. And this is the practical effect of an idealised 
 self, that, rightly understood, it stimulates action. 
 Only by thinking of the best that can be done can we 
 find the range of the best that we can do. 
 
 " He higher shoots who means the sky." 
 
 Nor can we allow that there is any justice in 
 speaking of the Christian scheme as Utopian. The 
 Kingdom is not Utopia. In Utopia the inhabitants 
 are a finished product. They are turned out of hand 
 
Conclusion. 145 
 
 by a too perfect education, by a too minute legislation, 
 by a too paternal government. They are men with 
 dislocated joints whose world is always a gymnasium. 
 Therefore Utopia is the land of impracticable schemes 
 for impossible beings. But the "children of light" 
 have something of the nature of light. They move 
 under discipline, but they move with the happy freedom 
 of a force radiating from within. In them individualism 
 and socialism have both a reasonable play. 1 Within 
 their measure, separately and collectively, they shine 
 more and more unto a perfect day. 
 
 The second point to be remembered is that many of 
 the sayings of the Great Teacher are set in a frame of 
 Eastern hyperbole. Exaggeration is always relatiye to 
 the purpose with which it is used and to the sense in 
 which it is received. In speech it is sometimes the 
 language of compliment, sometimes of emphasis. It 
 always supposes a mental deduction. When we are 
 bidden to turn the unsmitten cheek to the smiter, we 
 know at once what is meant and we are glad to have so 
 simple an illustration of a difficult rule. The law of 
 patience in one of its aspects — patience under insult — 
 is revealed. But to take it literally, and to act upon it 
 invariably, would be to throw other virtues out of action 
 in ourselves and in others. Similarly with such figures 
 
 1 " The individual view tends to selfishness and isolation when 
 the larger scope of redemption is neglected; the social view 
 tends to enthusiastic dreams, when the need of the transfigura- 
 tion of every power of man is forgotten." — Westcott, Epp. of S. 
 John, 252. 
 
 L 
 
146 Regni Evangelium. 
 
 as that of the man who in his religious earnestness 
 hates his father living, and dead leaves him unburied. 
 The speaker and the hearers understood one another ; 
 there was no need of explanation. Misconstruction was 
 prevented by a tacit adjustment. And no less is it 
 right, and much more is there need for us in this day 
 to make the necessary deduction, to find the right 
 equation, and to bring the purposely transcendent idea 
 within the not less intended lower line of possible 
 action. 
 
 Who can foresee the forms into which religion 
 purified and re-cast will run ? After generations will 
 cling here and there to much that still lingers in the 
 reformed faith, just as our fathers clung to much now 
 discarded. 1 There are those who deliberately prefer 
 the miraculous element in religion, just as there are 
 minds which prefer the legendary element in history. 
 Evidence rarely touches them. Others, no doubt, have 
 by long and tender custom become so wedded to certain 
 forms of faith, that not without impossible violence 
 could they be unseated from their minds. But the 
 flow of change in religious thought, though it is thrown 
 back here and there by individual and denominational 
 resistance, with much noise and foam and seeming 
 strength, still passes on. Nor, from what we know of 
 the signs of to-day, is it quite impossible to forecast 
 
 1 In many points true religion would not be comprehensible 
 by the ignorant, nor consolatory to them, nor guiding and sup- 
 porting for them." — Greer, Creed of Christendom. 
 
Conclusion. 147 
 
 something of the change of to-morrow. Men will 
 believe that the love of God was incarnate in Jesus 
 Christ, though they may not believe all that is now 
 meant by the Incarnation ; they will cherish the hope 
 of life upraised and renewed, though they claim no 
 support for it from any historical Resurrection. They 
 will remember that the homage which the Founder of 
 their Faith demanded was the faithful acceptance of his 
 call, and not the true appreciation of his Person. They 
 will reverence him as the most God-like vision ever 
 vouchsafed to mortal sight, but they will not think to 
 follow him behind the clouds of their poor shortened 
 gaze, and to say how or where or in what relation to 
 the All-Father he exists. They will have also a more 
 reverent view of the wise providence of God. They will 
 better understand that He never springs surprises on 
 the world. They will see that a design for the de- 
 liverance of man attested by a series of unattested, or 
 insufficiently attested, miracles, and yet requiring belief 
 in the miracles as a condition of deliverance, would be 
 a design as unproved as it would be unworthy of proof. 
 The proof of man's redemption is redemption. He 
 feels himself to be free from much which once bound 
 him. The manifestations of divine love are not without 
 their marvels, but the antecedents are known ; they 
 operate within view, and all men are witnesses. All 
 things within and without us are full of revelation, but 
 it is a revelation of increasing, not of diminishing, 
 force, and it does not hang on the hazards of memory 
 
 or of tradition, or on the origin or accuracy or fate of 
 
 l2 
 
148 Regni Evangelium. 
 
 records, nor does it drop into the minds and drop from 
 the pens of certain selected writers, nor is it preserved 
 in the pages of one authorised book. Scripture, there- 
 fore, will be read under other light than its own. The 
 Bible will need much sifting to be ever again popular, 
 as the literature of any nation must be sifted to adapt 
 it to later and public use. So too with Church-doctrine, 
 whether founded on the strict letter of holy writ, or on 
 the decrees of councils, or on the " passionate meta- 
 phors" of poets, or on the disquisitions of divines. 
 Men will cease to torture themselves with perpetually 
 revolving questions about sin, its origin and nature, the 
 exact source of its remedies, the process of its expiation 
 and the duration of its penalties. Salvation, they will 
 know, is not a magical saving clutch from wrath to 
 come, but the steady furtherance of a healthy condition 
 (salus) of present life, the application of the laws of 
 physical, mental, and spiritual well-being, the balanced 
 play of every useful energy. Sin will be recognised as 
 largely the result of immaturity, of constitutional ten- 
 dency, of disabling circumstance, of tainting influence. 1 
 It will therefore be considered and treated as a morbid 
 state of being. At the same time, because of the con- 
 tributions which a man makes to his own condition, 
 its guilt will not be denied, nor will its transgressions 
 be condoned. Rather we may say that, under the 
 influence of a finer conscience and a purer taste and a 
 more active sympathy, society will resent sin more and 
 
 1 The transmutation of disease into criminal instinct by 
 heredity is now a question seriously considered in medical science. 
 
Conclusion. 149 
 
 more, not only as a social danger, but also as a dis- 
 turbance of social happiness. Individual responsibility 
 will not be lessened and public responsibility will be 
 quickened. Forms of ill-doing and of ill-being which 
 are stigmatised by general consent have a tendency to 
 die out more than those which are prosecuted at law, 
 or are denounced by the Church. It may, therefore, 
 be expected that the more virulent types of sin will 
 disappear. And, as its original nature is better un- 
 derstood, so will the character of its final penalty be 
 better known. The reflex consequences of wrong-doing 
 are never wholly arrested, just as its external effects 
 are never wholly cancelled. Persistence in evil leads 
 to conscious deterioration of character and depravation 
 of taste, so that at last the capacity for enjoying good- 
 ness and its happiness is lost with the desire. This is 
 sin's punishment. When this is rightly understood, 
 there will be no necessity for religion to proclaim its 
 penal laws. The certain prospect of self-inflicted loss, 
 of separation from good hereafter by alienation from 
 it now, of inability to live a higher life through the 
 decay of higher energies — this prospect of a self-chosen 
 gulf of self-destruction, of God-losing, not God-aban- 
 doned, death, would have more power to deter and to 
 reform than the expectation of terrors which are always 
 thought to be distant, indefinite, and perhaps not irre- 
 vocable. Nearly as awful as the pictures of souls in 
 torment which frightened our childhood, and weigh upon 
 us still, is the conception of a man who is his own 
 devil and his own hell. The former we never perhaps 
 
150 Regni Evangelium. 
 
 quite believed, that the latter has been realised even in 
 this life who will deny? And yet for all who have 
 done even their worst, whether living or dead, true 
 religion, which is assured of nothing so much as of the 
 depth of the divine mercy, will never refuse the wider 
 hope. 
 
 But a more powerful motive than the fear of loss and 
 pain will be the yearning to do right in the presence of 
 a righteous God. Prayer will be a habit of reference to 
 the divine will, rather than of petition. Men will not 
 think to move God to this or that, or by words to check 
 or to accelerate, to divert or to undo, the sequence of 
 events. Rather will they strive to change their own 
 reluctant wills, seeking to learn the causes of good and 
 ill and accepting all issues patiently which are beyond 
 control. At the same time prayer will not cease to be 
 the language of hope, of longing, of regret, of sub- 
 mission, of resolve ; but it will breathe in the heart 
 rather than speak itself from the lips. It will become 
 less a matter of formal recitation at special hours, and 
 in fixed postures, as men learn to regard and to use it 
 more as a means of constant access than as the payment 
 of a required offering at a stated time. In the same 
 way the passive observance of the Day of Rest will pass 
 into intelligent use. It will come as a welcome pause 
 for happy communion with Nature and God and Man, 
 after the example of him who on the sabbath-day " went 
 through the corn fields," "entered into the synagogue," 
 and "went into the house of one of the chief Pharisees." 
 And for sacraments, the world will think perhaps again, 
 
Conclusion. 151 
 
 with Luther, that those we have are too few, accepting 
 every earnest token of mutual faith and love as of 
 sacramental worth. Signs of dedication as the children 
 of the Father, signs of union as brethren one with 
 another — these there may be ; but assuredly the world 
 will never return to the belief that particular material 
 forms are the appointed channels of peculiar grace, or 
 can in any way be " the connecting link between God 
 and the human soul." 
 
 Pitiable to look upon is man in his religious history 
 — pitiable in effort and in relapse — in faith, as in 
 morals, half-angel and half-brute ; worshipping now 
 with silent awe and now with polluting rite, washing 
 his hands in innocency and in blood, rearing altars or 
 wrecking them, inventing the sacrifice of victims to 
 save the sacrifice of sin, or new tortures for his flesh 
 to save his soul from woe ; presenting the Deity to 
 himself in forms projected from his own lust, hiding 
 under His honour the reproach of his own shame ; in 
 war and crusade full of zeal against idolatry, yet 
 steeped in superstition, upholding the image of the 
 Divine Son and doing the deeds of his murderers, 
 honouring the Divine Mother and dishonouring living 
 women ; in a later age giving to torture and to death 
 as heretics the martyrs of a future time, shuddering at 
 science and pledged against reform ; later still, dis- 
 secting his own faith into Articles and Confessions, 
 proving by logic and by Scripture his damnation, and 
 by neither his election — claiming from the beginning, 
 and always, to know more than was ever revealed, the 
 
152 Regni Evangelium. 
 
 counsels of the divine mind, the compacts of the 
 divine Persons, the modes of their relation and the 
 manners of their operation, the fulfilment of prophecy, 
 the day of final doom, the state of the departed, the 
 orders and ministries of angels and of devils, the in- 
 most joys of heaven and all the pains of hell. Truly 
 man, as Goethe says, is more anthropomorphic than 
 he thinks. 
 
 But he is coming slowly to a better state. Church- 
 men are fond of saying that the Church is losing her 
 hold over the masses. It is for the masses to hold the 
 Church. The Church has been carried like a holy ark 
 by hands spiritual and by hands temporal in front of 
 the people ; her place is in the people. 1 Christianity, 
 let us say it again, is not an institution, but an 
 inspiration. The shrine is within. Outward ex- 
 pression there must be, by appointed hands and in 
 appointed ways, but this expression cannot be thrown 
 into a set ritual or fixed in a rigid creed. The religion 
 of Christ is the mind of Christ in man ; not within a 
 sacred enclosure, either in the individual or in the 
 state ; moving with supreme possession over every 
 part, employing every useful function, hallowing every 
 pure delight and furthering every noble end. It would 
 save, not souls, but men ; not out of the body, but in 
 the body ; not from the penalty of sin, but from the 
 power of sin ; not by and bye, but now ; not by 
 promising life in another world, but by giving it in 
 
 1 In Numb. xii. 7 the people of God, by a happy phrase, is 
 termed the ' house' of God. Cf . Heb. iii. 6. 
 
Conclusion. 153 
 
 this. The Kingdom of God is Society in its best 
 
 imaginable form. This form may never be fully 
 attained, but, even with "a new heaven and a new 
 earth," nothing can be righted hereafter which is 
 neglected now. 
 
 " We live by admiration, hope, and love ; 
 And even as these are well and wisely fixed, 
 In dignity of being we ascend." 
 
"II y a cent ans, on ignorait ou Ton affectait 
 d'ignorer qu'il y eut une histoire des dogmes." — Reuss. 
 
 " Maxima quaeque ambigua sunt, dum alii quoquo 
 modo audita pro compertis habent, alii vera in con- 
 trarium vertunt, et gliscit utrumque ^posteritate." — 
 Tacitus. 
 
 " Luther emancipated us from tradition, but our 
 escape from the still more intolerable burden of the 
 letter is still to come." — Lcssing. 
 
 " The New Testament exists to reveal Jesus Christ, 
 not to establish the immunity of its writers from error." 
 — Matthew Arnold. 
 
APPENDIX I. 
 
 ' Prophecies ' of the Old Testament declared in 
 the Gospels to have been 'fulfilled.' 
 
 " We have reason to doubt whether prophetic in- 
 spiration ever results in the clear and definite knowledge 
 of some single occurrence which is to take place in the 
 future." — Professor Ladd, Doctrine of Sacred Scripture, 
 i. p. 347. 
 
 " The prophet speaks always, in the first instance, 
 to his own contemporaries : the message which he 
 brings is intimately related with the circumstances of 
 his time : his promises and predictions, however far 
 they reach into the future, nevertheless rest upon the 
 basis of the history of his own age." — Professor Driver, 
 — Introduction to the Literature of the Old Testament, 
 p. 224. 
 
 " The prophets make a direct claim to be the in- 
 struments of the Divine Spirit. No doubt their pre- 
 dictive knowledge is general, it is of the issue to which 
 things tend." — Lux Mundi, p. 345, 2nd ed. 
 
 If the reader can accept these statements made by 
 sound, if critical, Churchmen, statements which reduce 
 the predictive element in prophetic writing to a 
 minimum, he will have no difficulty in correcting the 
 traditional ideas of ' prophecy ' and of ' fulfilment.' 
 
156 Rcgni Evangelium. 
 
 In the common acceptance of the terms, ' prophecy ' 
 is designed reference to future definite acts, and 
 ' fulfilment ' is designed accomplishment of previous 
 definite words. But a moderately careful study of the 
 Old Testament will shew us that the predictions of the 
 prophets are (1) references to contemporary events, or 
 (2) efforts of sagacious calculation, or (3) natural, though 
 sublime, anticipations of divine action ; and even a 
 slight examination of the passages quoted by the 
 Evangelists will satisfy us that there is no neccessary 
 connection between these passages and the alleged 
 incidents to which they are applied. The relation is 
 one of accidental correspondence, and the result, at 
 best, is accidental illustration. Nor must we be misled 
 by any theory of ' primary ' and ' ultimate ' applica- 
 tions, or any attempt to give to a simple utterance, 
 when convenient, a two-fold significance and a double 
 fulfilment. 
 
 Malachi iv. 5. " Behold, I Luke i. 17. [Gabriel to 
 
 will send you Elijah the pro- Zacharias] " He [John the 
 
 phet before the great and Baptist] shall go before his 
 
 terrible day of the Lord [Je- face in the spirit and power 
 
 hovah] come. 1 ' of Elijah .... to make 
 
 ready for the Lord a people 
 prepared for him." 
 
 Matt. xi. 14. [Jesus to the 
 multitudes] " If ye are willing 
 to receive it, this is Elijah 
 which is to come." 
 
 Matt.xvii. 10. [Jesus to the 
 disciples] "And he answered 
 and said, Elijah in deed cometh , 
 
Appendix I. 157 
 
 and shall restore all things : 
 but I say unto you, that Elijah 
 is come already, and they knew 
 him not." 
 
 John i. 21. [Priests and 
 Levites to John] " And they 
 asked him, What then ? Art 
 thou Elijah ? And he saith, 
 I am not." 
 
 Malachi meant, the Scribes taught, and the people 
 believed, that Elijah would appear in person and pre- 
 cede the coming of Jehovah Himself to judgment. By 
 a series of accommodations the actual Elijah becomes 
 (before his birth) Elijah-like John, but still the fore- 
 runner of God ; the prophecy is then (during his 
 lifetime) applied to John exclusively ; after his death 
 it is divided between him and the real Elijah still to 
 come ; and as a crowning confusion, John himself 
 shows, in his answer to the priests, that he is ignorant 
 that he is Elijah in any sense. 
 
 Malachi iii. 2. " Behold, / Luke i. 76. [Zacharias to 
 [Jehovah] send my messen- John] '* Yea, and thou, child, 
 ger, and he shall prepare the shalt be called the prophet of 
 way before me." the Most High : For thou 
 
 shalt go before the face of 
 the Lord to make ready his 
 ways." 
 
 Luke vii. 27. [Christ to 
 the multitudes] " This is he 
 of whom it is written, Behold, 
 I send my messenger before 
 thy face, Who shall prepare 
 thy way before thee.'" Cf. 
 Matt. xi. 10. Mark i. 2. 
 
158 
 
 Regni Euangelium. 
 
 In these passages the prophecy is first applied to 
 John the Baptist, as the messenger of the Most High, 
 and then, by giving a different turn to the pronouns, 
 the application is extended and Jehovah's messenger 
 announces the coming, not of Jehovah, hut of Christ. 1 
 
 Isaiah xl. 3. " The voice of 
 one that crieth, Prepare ye in 
 the wilderness the way of the 
 Lord, make straight in the 
 desert a high way for our 
 God." 
 
 Matt. iii. 3, Mark i. 3, 
 Luke iii. 4, John i. 23. 
 
 In these passages the pro- 
 phecy is applied by the Evan- 
 gelist to the Baptist, or by 
 the Baptist to himself, but in 
 each case as the messenger of 
 Jehovah. 
 
 Micah v. 2. " But thou, 
 Bethlehem, .... out of thee 
 shall one come forth unto me 
 that is to be ruler in Israel, 
 .... [and he shall deliver 
 us from the Assyrian"]. 
 
 Matt. ii. 4. " He inquired 
 of them where the Christ 
 should be born. And they 
 said unto him, In Bethlehem 
 of Judaea : for thus it is 
 written by the prophet. 1 ' 
 
 The concluding words, in 
 brackets, are an inseparable 
 part of the prophecy and must 
 not be omitted in the claim 
 to fulfilment. For evidence 
 against Bethlehem as the 
 birth-place of Christ, see 
 Matt. xiii. 57, Mark vi. 4, 
 Luke iv. 23, 24, John i. 45, 
 40: vii.41, 42. 
 
 1 " Patris sermo ad Filium," is Bengel's note on Matt. xi. 10 (!). 
 
Appendix I. 
 
 159 
 
 Isaiah'vii. 14. " Behold, a 
 shall conceive, and 
 bear a son, and shall call his 
 name Immanuel." 
 
 virgn 
 
 Hosea xi. 1 . " When Israel 
 was a child, then I loved him 
 and called my son out of 
 Egypt." 
 
 Matt. i. 22, 23. "Now aU 
 this is come to pass, that it 
 might be fulfilled which was 
 spoken by the Lord through 
 the prophet, saying, Behold, 
 the virgin shall be with child, 
 and shall bring forth a son." 
 
 The prophet's words were 
 never applied to Messiah by 
 the Jews for the sufficient 
 reason that they involved the 
 promise of fulfilment within 
 two years. A prophecy can- 
 celled by fulfilment can 
 hardly be revived as the pre- 
 diction of another event. 
 
 The word Almah, rendered 
 ' virgin,' means a young wo- 
 man ripe for marriage. 
 
 Matt. ii. 15. "That it 
 might be fulfilled which was 
 spoken by the Lord through 
 the prophet, saying, Out of 
 Egypt did I call my son." 
 
 The words of Hosea are a 
 simple reference to the bring- 
 ing of Israel out of Egypt by 
 Moses." 
 
 Jeremiah xxxi. 15. "A voice 
 is heard in Ramah, lamenta- 
 tion and bitter weeping, Ra- 
 chel weeping for her children, 
 because they are not." • 
 
 Matt. ii. 17, 18. "Then 
 was fulfilled that which was 
 spoken by Jeremiah the pro- 
 phet, saying," &c. 
 
160 
 
 Regni Evangelium. 
 
 Here, again, there can be 
 no positive connection be- 
 tween the slaughter of Ben- 
 jamites, or Ephraimites, at 
 the Ramah in Benjamin or 
 in Mount Ephraim, described 
 by the prophet, and the mas- 
 sacre of Innocents at Beth- 
 lehem. 
 
 Zechariah xi. 1 2, 1 3. " And 
 I said unto them, If ye think 
 good, give me my hire; and 
 if not, forbear. So they 
 weighed for my hire thirty 
 pieces of silver. And the 
 Lord said unto me, Cast it 
 unto the potter, the goodly 
 price that I was prised at of 
 them. And I took the thirty 
 pieces of silver, and cast them 
 unto the potter, in the house 
 of the Lord." 
 
 Matt, xxvii. 9, 10. "Then 
 was fulfilled that which was 
 spoken by Jeremiah the pro- 
 phet, saving, And they took 
 the thirty pieces of silver, the 
 price of him that was priced, 
 whom certain of the children 
 of Israel did price ; and they 
 gave them for the potter's 
 field, as the Lord appointed 
 me." 
 
 In the original passage it 
 is the prophet who is prised, 
 and it is his hire, not his 
 life, that is valued. 
 
 Psalm xxii. 18. "They 
 part my garments among 
 them, And upon my vesture 
 do they cast lots." 
 
 John xix. 23, 24. "The 
 soldiers therefore, when they 
 had crucified Jesus, took his 
 garments, and made four 
 parts, to every soldier a part ; 
 and also the coat : now the 
 coat was without seam, woven 
 from the top throughout. 
 They said therefore one to 
 
Appendix I. 
 
 161 
 
 another, " Let us not rend it, 
 but cast lots for it, whose it 
 shall be : that the scripture 
 might be fulfilled, which saith, 
 
 They parted my garments 
 among them, 
 
 And upon my vesture did 
 they cast lots." 
 
 But, by the well-known 
 synonymous parallelism of 
 Hebrew Poetry, the two lines 
 express the same idea and, 
 probably, no distinction is 
 intended between * garments ' 
 and * vesture.' 
 
 If this be so, a miscon- 
 construction of the original 
 passage would seem to have 
 led to the minute distinctions 
 given above, if not to the 
 fashioning of the whole narra- 
 tive. Cf. verses 1, 7, 8, 16, 
 of the Psalm and Matt, xxvii. 
 35, where reference to pro- 
 phecy is omitted in the oldest 
 MSS. 
 
 Psalm xxxiv. 19, 20. " Many 
 are the afflictions of the 
 righteous : But the Lord de- 
 livereth him out of them all. 
 He keepeth all his bones : 
 Not one of them is broken." 
 
 John xix. 36. "For these 
 things came to pass, that the 
 scripture might be fulfilled, 
 A bone of him shall not be 
 broken." 
 
 The Psalmist speaks of the 
 
 M 
 
162 
 
 Regni EvatigeUum. 
 
 preservation of the living, not 
 of the dead, from violence. 
 The case to which the Evan- 
 gelist applies the words would, 
 prove rather the non-fulfil- 
 ment than the fulfilment of 
 " the scripture." If the re- 
 ference be to Exodus xii. 
 46, the illustration would be 
 equally unmeaning. 
 
 Zechariah xii. 10. "And I 
 will pour upon the house of 
 David, and upon the inhabit- 
 ants of Jerusalem, the spirit 
 of grace and of supplication ; 
 and they shall look unto me 
 [Jehovah] whom they have 
 pierced." 
 
 John xix. 37. u And again 
 another scripture saith, They 
 shall look on him whom they 
 pierced." 
 
 The prophet says, figura- 
 tively, that Jehovah has been 
 pierced by the transgres- 
 sions of His people. The 
 Evangelist applies the words, 
 literally, to Jesus pierced by 
 the soldier's spear. 
 
 Judges xiii. 5. "The child 
 [Samson] shall be a Naziritc 
 unto God," i.e. bound by a 
 Nazirite's vow. 
 
 Matt. ii. 22, 23. "He 
 [Joseph] withdrew into the 
 parts of Galilee, and came 
 and dwelt in a city called 
 Nazareih: that it might be 
 fulfilled which was spoken by 
 the prophets, that he should 
 be called a Nazarene" 
 
 It is of course possible that 
 
Appendix I. 163 
 
 the words may be taken from 
 some lost, or traditional, 
 4 prophecy,' but it is difficult 
 not to believe that the writer 
 had in his mind the passage 
 from the Book of Judges 
 given above. Had the Evan- 
 gelist intended to mark any 
 connection between Nazareth, 
 'the city of branches,' and 
 the term ' Branch,' as applied 
 to the Messiah, he would, 
 as Olshausen admits, have 
 quoted a distinct passage 
 from the prophets, where the 
 term occurs — e.g., Isaiah xi. 1 . 
 But even allowing, with De- 
 litzsch and others, that there 
 is a reference to such places 
 as Isaiah xi. 1 ; liii. 2, it is 
 not easy to see how local 
 association with ' the city of 
 branches' could in any edify- 
 ing sense be a ' fulfilment' of 
 the statement that Messiah 
 himself would be a ' Branch ' 
 or 'Boot.' 
 
 m 2 
 
APPENDIX II. 
 
 Conflicting Passages in the Four Gospels. 
 
 Orthodox commentators, when they speak of the 
 discrepancies of the Gospels, seem generally to have in 
 their minds certain very small and unimportant varia- 
 tions. A great deal of argument is spent in meeting 
 the questions whether one blind man was healed at 
 Jericho, or two blind men, and on entering the town, or 
 on leaving it; whether there were two Gadarene 
 demoniacs, or one alone ; whether the First Evangelist 
 is right who speaks of an ass and its colt, or the other 
 Three who mention the foal only. It is thought to be 
 enough if they reduce the opposition between the 
 various accounts of the bearing of the Cross, of the 
 denials of Peter, of the inscription on the Cross, of the 
 hour of the Crucifixion, of the angel, or angels, at the 
 Sepulchre, of the stone rolled away. But there is 
 really no necessity for this anxious defence of small 
 points from which the attack has long since retired. 
 Differences like these are of little account on either side 
 of the argument. Inconsistencies in matters of detail 
 may always be expected and allowed for in any two 
 reports of any one event, not committed to writing at 
 the time of the event. Nor is strict chronological order 
 
Appendix II. 165 
 
 to be looked for from reporters who have not had a 
 single note to guide them in the sequence of events. 
 But when the opposed statements, taken together, are 
 not variations, but contradictions, that is to say, are 
 contradictory on historical, logical, or moral grounds, 
 then the discrepancy is of another and more serious 
 nature. The diversity then lies, not in the fringe of 
 circumstance, but in the central subject-matter. The 
 difference becomes a question, not of more or less 
 accuracy in description, but of the reporter's right to be 
 heard in evidence at all. Few readers of Scripture will 
 be at the trouble of reading the Gospels, so to speak, 
 collaterally. They read them consecutively, with an 
 occasional reference to confirmatory passages. But 
 honest study demands attention to the whole text, to 
 places which are divergent quite as much as to those 
 which are parallel. The following table of opposed 
 verses is very far from being complete, but it illustrates 
 the writer's meaning and may be helpful to others who 
 are labouring in the same field. As an example of the 
 value of this comparative study let the reader refer to 
 the passages on the Parousia contrasted on p. 170. 
 The juxtaposition throws out the distinct conceptions 
 which were in the minds of successive transcribers as 
 to the scene and time of Christ's Coming. 
 
 Criticism is concentrating itself more and more on 
 the pure subject-matter of the Four Gospels. It is 
 no longer enough to adduce external and internal 
 evidence for the mere authenticity of each document. 
 
1G6 Regni Evangelium. 
 
 Of portions of those documents in their present form 
 we may say that, though " an angel from heaven" 
 preached them, they ought not to be believed. In the 
 columns here contrasted it will be seen that there are 
 many passages which are simply cancelled out by 
 their unsoundness on logical or moral grounds. By 
 this process of reduction ; by testing the inherent 
 worth as well as the historical credibility of the 
 various statements ; by applying tests far more 
 searching than the amount of verbal correspondence 
 in Justin Martyr, or the number of hints and clues 
 of authorship furnished by the compositions them- 
 selves, we shall simplify the problem and come, perhaps, 
 at last to those certain results which may be accepted 
 without question and preserved without shame. 1 
 
 Matt. i. 1—17. Luke iii. 23-38. 
 
 In these two genealogies, from David downwards, 
 there are only two names in which they agree ; in the 
 former several generations are omitted in order to 
 secure the symmetrical arithmetical result mentioned 
 in v. 17 ; it is said that the "childless" Jechoniah 
 (Jer. xxii. 30) " begat" Shealtiel, whilst, in the second, 
 Shealtiel is the son of Neri and derives his descent 
 
 1 "J'ai examine avec une attention scrupuleuse les oppositions 
 contradictoires que certains critiques ont pretendu voir dans la 
 narration multiple des quatres ^vangelistes ; jamais je n'ai pu 
 les decouvrir"(!) — Pere Didon, Jesus Christ. 
 
Appendix II. 
 
 167 
 
 from David through Nathan ; and, lastly, they do not 
 even meet in Joseph's father, whose true name and line 
 of succession are left undetermined. See, further, 
 Appendix III. 
 
 Matt. i. 18. " Before they 
 came together she was found 
 with child of the Holy 
 Ghost." 
 
 Matt. xiii. 55. "Is not 
 this the carpenter's son ?" 
 
 Mark vi. 3. " Is not this 
 the carpenter, the son of Mary, 
 and brother of James ?" 
 
 Luke ii. 27. "The parents 
 brought in the child Jesus." 
 
 Luke ii. 48. " Thy father 
 and I have sought thee 
 sorrrowing." 
 
 Luke iv. 22. "And they 
 said, Is not this Joseph's 
 son ?" 
 
 John i. 45. "Jesus of 
 Nazareth, the son of Joseph." 
 
 John vi. 42. " Is not this 
 Jesus, the son of Joseph, 
 whose father and mother we 
 know ?" 
 
 Matt. ii. 1. "When Jesus 
 was born in Bethlehem of 
 Judaea." 
 
 John vii. 28. " Jesus there- 
 fore cried in the temple, 
 teaching and saying, ye both 
 know me, and know whence 
 I am." 
 
 They could only connect 
 
 him with Nazareth, and when 
 
 in vv. 41, 42, his birth in 
 
168 
 
 Regni Evangelium. 
 
 Galilee is asserted to be incon- 
 sistent with Messiahship, the 
 statement is allowed by Jesus 
 to pass uncorrected ; though 
 there could be no better 
 opportunity for declaring the 
 birth in Bethlehem and the 
 fulfilment of prophecy. Cf. 
 Luke iv. 23. 
 
 Matt. ii. 4, 5. " Herod in- 
 quired of them where the 
 Christ should be born. And 
 they said unto him, In Beth- 
 lehem of Judaea." 
 
 John vii, 27. "When 
 the Christ cometh, no one 
 knoweth whence he is." 
 
 u 
 
 And he 
 
 the young 
 
 Matt. ii. 14. 
 arose and took 
 child and his mother by 
 night, and departed into 
 Egypt, and was there until 
 the death of Herod." 
 
 Luke ii. 39. "And when 
 they had accomplished all 
 things that were according 
 to the law of the Lord, they 
 returned into Galilee, to their 
 own city Nazareth." 
 
 Matt.ii. 22. " Being warned 
 of God in a dream, he ivith- 
 drew into the parts of Galilee, 
 and came and dwelt in a city 
 called Nazareth." 
 
 This Evangelist seems to 
 be of opinion that Joseph 
 hitherto had lived in Beth- 
 lehem. 
 
 Luke ii. 39. "And when 
 they had accomplished all 
 things that were according 
 to the law of the Lord, they 
 returned into Galilee, to their 
 oivn city Nazareth." 
 
 This writer supposes that 
 Joseph habitually lived in 
 Nazareth. 
 
Appendix II. 
 
 169 
 
 Matt. iii. 11. "I indeed 
 baptise you with ivater unto 
 repentance : but he that 
 cometh after me .... he 
 shall baptise you tvith the 
 Holy Ghost and u nth fire." 
 
 In Acts xi. 16, these words 
 are given as " the word of 
 the Lord," not of the Baptist. 
 See i. 5. 
 
 John iv. 1. 
 
 The writer of the Fourth 
 Gospel here speaks of a bap- 
 tism by ivater under the 
 direction of Jesus, when 
 " the Holy Ghost was not yet 
 given" (vii. 39). The First 
 Evangelist could hardly, then, 
 have known this second bap- 
 tism " with water unto re- 
 pentance." 
 
 Matt. iii. 17. "And lo, a 
 voice out of the heavens, 
 saying, This is my beloved 
 Son." 
 
 John v. 37. "Ye have 
 neither heard his voice at 
 any time, nor seen his f orm»" 
 
 Matt. vii. 22, 23. " Many 
 will say to me in that day, 
 Lord, Lord, did we not pro- 
 phesy by thy name, and by 
 thy name cast out devils, and 
 by thy name do many mighty 
 works ? And then will I 
 profess unto them, I never 
 knew you : depart from me, 
 ye that work iniquity." 
 
 „ 28. " When Jesus ended 
 these words, the multitudes 
 were astonished at his teach- 
 nig. 
 
 Mark i. 34. iii. 12. viii. 30. 
 
 The First Evangelist re- 
 lates what is practically a 
 public assumption at a very 
 early date of Messianic dig- 
 nity and power, and this open 
 assertion of claim is quite in- 
 consistent with the injunc- 
 tions of secrecy with regard 
 to that claim related by the 
 Second Evangelist in the 
 passages cited above. 
 
170 
 
 Regni Evangelium. 
 
 Matt. x. 23. " When they 
 persecute you in this city, 
 flee unto the next : for verily 
 I say unto you, Ye shall not 
 have gone through the cities of 
 Israel, till the Son of man 
 be come." 
 
 Matt. xvi. 28. " There be 
 some of them that stand here, 
 which shall in no wise ta 
 of death, till they see the Son 
 of man coming in his king- 
 dom." 
 
 Matt. xxiv. 34. " Verily I 
 say unto you, This genera- 
 tion shall not pass away, till 
 all these things be accom- 
 plished." 
 
 It is impossible to separate 
 this last verse from the words 
 which precede and follow it 
 (vv. 30, 31, 36) and to apply 
 it, in a special and narrower 
 sense, to the destruction of 
 Jerusalem . The difficulty is 
 felt by those commentators 
 who interpret the passage as 
 meaning that the Jewish rare 
 would not pass away till the 
 end. This would be a safe, 
 but not very prophetic de- 
 claration. 
 
 Matt. xxiv. 14. "And this 
 gospel of the kingdom shall 
 be preached in the whole 
 world for a testimony unto 
 all the nations; and then 
 shall the end come." 
 
 Mark xiii. 10. u And the 
 gospel must first be preached 
 unto all the nations." 
 
 Matt. xxiv. 3G. "But of 
 that day and hour knoweth 
 no one, not even the angels 
 of heaven, neither the Son, 
 but the Father only." 
 
 These passages appear to 
 have been thrown in by later 
 transcribers to amend the too 
 precisely worded statements 
 of earlier tradition and to 
 explain their non-fulfilment. 
 

 
 UNIVERSITY 
 
 OF 
 
 califob]^* 
 
 Appendix II. 
 
 Matt. xi. 12. "From the 
 days of John the Baptist 
 until now the kingdom of 
 heaven suffereth violence, and 
 men of violence take it by 
 force." 
 
 Supposed to be spoken 
 when the Baptist is still 
 living ; but the passage is 
 evidently an editorial com- 
 ment of later date. 
 
 Matt. xii. 38. " Then cer- 
 tain of the scribes and Pha- 
 risees answered him, saying, 
 Master, we would see a sign 
 from thee." Cf. xvi. 1. Mark 
 viii. 11. Luke xi. 16. John 
 ii. 18. 1 Cor. i. 22. 
 
 Matt. xii. 39. " But he an- 
 swered and said unto them, 
 An evil and adulterous gene- 
 ration seeketh after a sign ; 
 and there shall no sign be 
 given to it but the sign of 
 Jonah the prophet." Cf. 
 xvi. 4. Mark viii. 12. Luke 
 xii. 57. 
 
 The evidence of these pas- 
 sages would point, if any- 
 where, to an early tradition 
 that Christ did not give 
 'signs' of striking miracu- 
 lous power. This is borne 
 out by the " works and won- 
 ders and signs" of Acts iL 
 22, explained by x. 38. In 
 both cases S. Peter is the 
 eye-witness and the speaker. 
 
 Matt. xii. 40. "As Jonah 
 was three days and three 
 nights in the belly of the 
 whale ; so shall the Son of 
 
 (Jonah i. 17.) Does any 
 one now seriously suppose 
 that this passage describes a 
 
172 
 
 Regni Evangelium. 
 
 man be three days and three 
 nights in the heart of the 
 earth." 
 
 real, historical event ? But, 
 if " there are indications that 
 the narrative is not strictly 
 historical," (Driver, Introd. 
 to Lit. of O.T.), if it bears 
 marks of fiction as patently 
 as any of the tales in the 
 Thousand and One Nights, 
 (Cheyne, Theological Review, 
 1877), then the unreal story 
 could in no justifiable way 
 be adduced as a type of the 
 Resurrection. There must 
 be a correspondence of reality 
 in the two miraculous events, 
 if one is to be a * sign' of the 
 other. 
 
 Matt. xii. 40. " As Jonah 
 was three days and three 
 nights in the belly of the 
 whale, so shall the Son of 
 man be three days and three 
 nights in the heart of the 
 earth." 
 
 No reckoning can give 
 more than one day and two 
 nights. Moreover, the Third 
 Gospel (Luke xi. 30) gives a 
 very different turn to "the 
 sign of Jonah." 
 
 Matt. xiii. 11 (cf. Mark 
 iv. 10 — 13. Luke viii. 9, 
 10). " Unto you it is given 
 to know the mysteries of the 
 kingdom of heaven." Cf. 51. 
 
 Is this borne out by the 
 
 Matt. x. 27. "What I tell 
 you in the darkness, speak 
 ye in the light : and what 
 ye hear in the ear, proclaim 
 upon the housetops." 
 
 Luke xii. 2. "There is 
 
Appendix II. 
 
 173 
 
 many blunders and miscon- 
 ceptions on the part of the 
 Apostles which are afterwards 
 recounted in the Gospel nar- 
 rative ? The words belong 
 to a later day when the 
 teaching of the Master and 
 the facts of his life had been 
 fitted into the frame- work of 
 the Old Testament by those 
 who were " mighty in the 
 scriptures," and interwoven 
 with the dark sayings of the 
 prophets. Only by proof 
 drawn from ancient scrip- 
 ture, and by the unwrapping 
 of its 'mysteries,' could the 
 new Faith be presented suc- 
 cessfully to Jews. See Acts 
 ix. 22 ; xvii. 3 ; xviii. 28. 
 Thus the simple " disciple to 
 the kingdom of heaven" came 
 to be a learned " scribe" (Matt, 
 xiii. 52), and the open mes- 
 sage of the gospel a system 
 of cryptograms. 
 
 Matt. xiii. 41. "The Son 
 of man shall send forth his 
 angels." . . 51. " Have ye 
 understood all these things ? 
 They say unto him, Yea." 
 
 nothing covered up, that 
 shall not be revealed : and 
 hid, that shall not be known." 
 Cf. viii. 17. 
 
 The mention by Jesus of 
 " his angels " so early in his 
 ministry, and so long before 
 the crisis marked by Peter's 
 
174 
 
 Regni Evangelium. 
 
 confession in ch. xvi. is 
 scarcely possible. If they 
 " understood all these things," 
 what need was there for the 
 ' Whom say ye that I am ?' 
 as a critical question later 
 on ? Verses 40, 41, 49, 50 
 have all the appearance of 
 editorial comment. 
 
 Matt. xiv. 15—21. The 
 Feeding of the .Five Thou- 
 sand: — v. 17. "And they 
 say unto him, We have here 
 but five loaves, and two 
 fishes." 
 
 Matt. xv. 33. "And the dis- 
 ciples say unto him, Whence 
 should we have so many 
 loaves in a desert place, as to 
 fill so great a multitude ?" 
 
 The question could hardly 
 
 present itself after the f ormer 
 
 miracle already witnessed. 
 
 Matt. xvi. 13. "Who do 
 men say that the Son of man 
 is?" 
 
 ?" 
 
 Matt. ix. 27 ; xii. 23 ; xv. 
 22. 
 
 According to these pas- 
 sages the common talk was 
 sufficiently known already. 
 
 Matt. xvi. 15. "Who say 
 ye that I am?" 
 
 Matt. xiv. 33. "And they 
 that were in the boat wor- 
 shipped him, saying, Of a 
 truth thou art the Son of 
 God." 
 
 According to this passage 
 
 the disciples had already made 
 
 their confession. 
 
Appendix II. 
 
 175 
 
 Matt. xvi. 16. "And Simon 
 Peter answered and said, Thou 
 art the Christ, the Son of the 
 living God." 
 
 Mark viii. 29. " Thou art 
 the Christ." Luke ix. 20, 
 " The Christ of God." John 
 vi. 69, "The Holy One of 
 God." 
 
 Matt. xvi. 16, 17. "And 
 Jesus answered and said unto 
 him, Blessed art thou, Simon 
 Bar-Jonah ; for flesh and 
 Mood hath not revealed it 
 unto thee, but my Father 
 which is in heaven." 
 
 John i. 41. "He (Andrew) 
 findeth first his own brother 
 Simon, and saith unto him, 
 We have found the Messiah." 
 
 And, according to this 
 Evangelist, Jesus had, before 
 Peter's confession, been al- 
 ready owned and confessed 
 as Messiah by Nathanael, 
 John the Baptist (see es- 
 pecially i. 34.), and many 
 Samaritans. 
 
 Matt. xvi. 20 (Cf. xvii. 9, 
 Mark viii. 30, Luke ix. 2 1 , 2 2 ). 
 
 Secrecy as to Messiahship 
 enjoined. 
 
 John iii- 13, iv. 26, v. 18, 
 
 vi. 27, x. 25. 
 
 Messiahship openly asserted. 
 
 Matt. xvi. 28. ."There be 
 some of them that stand here, 
 which shall in no ivise taste 
 of death, till they see the Son 
 of man coming in his king- 
 dom." 
 
 Eit her the words were never 
 uttered, or they were never 
 fulfilled. Only by an effort 
 of despair can the fulfilment 
 be found in the Destruction 
 of Jerusalem, or in the Trans- 
 figuration. 
 
176 
 
 Regni Evangelium. 
 
 Matt. xvi. 18. "And I 
 also say unto thee, that thou 
 art Peter, and upon this rock 
 I will build my church. / 
 will give unto thee the keys 
 of the kingdom of heaven." 
 
 Cf. Mark viii. 29, Luke 
 ix. 20, in which places this 
 verse is not given. 
 
 Matt, xviii. 18. "Verily I 
 say unto you, What things 
 soever ye shall bind on earth 
 shall be bound in heaven : 
 and what things soever ye 
 shall loose on earth shall be 
 loosed in heaven." (Cf. John 
 xx. 23). 
 
 This passage practically 
 neutralises the verse which 
 confers special powers on 
 Peter. Moreover, the fanci- 
 ful emphasis laid upon a 
 name which had been given 
 long before (Mark iii. 16, 
 John i. 42) ; the use of the 
 word " church ;" the absence 
 of all reference in S. Paul's 
 Epistles and in the Apoca- 
 lypse to any such pre- 
 eminence, and in the writings 
 of the next century to any 
 such foundation — all seem to 
 mark the passage as an in- 
 sertion by an Ebionite parti- 
 san in honour of the Apostle 
 of the Circumcision. 1 
 
 1 This view is only confirmed by the following striking, but 
 solitary, statement in the Clementine Homilies (17, 19, quoted in 
 Anger's Synopsis) : irpbs yap ffTepeav irerpav ovra fie, 6e/j.4\ioy 
 lKK\-n<ria.s, ivavrios avd 4 errands fxoi. Cf. Ep.ad Jac. § 1, ttj* iKK\T]<rlas 
 6e/uL(\ios %ivai bpisOeis. 
 
Appendix II. 
 
 177 
 
 Matt. xvii. 3. " And be- 
 hold, there appeared unto 
 them Moses and Elijah talk- 
 ing with him." 
 
 Matt xvii. 10. "And his 
 disciples asked him, saying, 
 Why then say the scribes 
 that Elijah must first come ?" 
 
 But, if they had just seen 
 him on the mount of the 
 Transfiguration, Elijah had 
 come. Moreover, in v. 12, 
 the literal coming of Elijah 
 is rejected and he is said to 
 have come already in the 
 person of John the Baptist. 
 
 Matt. xvii. 9. "And as 
 they were coming down from 
 the mountain, Jesus com- 
 manded them, saying, Tell 
 the vision to no man, until 
 the Son of man be risen from 
 the dead." Cf. xvi. 21, xx. 
 19. Mark viii. 31, ix. 31, x. 
 34. Luke ix. 22, xviii. 33, 
 xxiv. 6, 7. 
 
 Mark xvi. 14, " And after- 
 wards he was manifested unto 
 the eleven themselves as they 
 sat at meat ; and he up- 
 braided them with their un- 
 belief and hardness of heart, 
 because they believed not 
 them which had seen him 
 after he was risen." 
 
 Luke xxiv. 8. " And they " 
 (the women) "remembered 
 his words." 
 
 Luke xxiv. 11." And these 
 words appeared in their" (the 
 apostles') "sight as idle talk ; 
 and they disbelieved them." 
 
 Thus the women, to whom 
 no direct information had 
 been given,remembered every- 
 thing, whilst the apostles, who 
 
 N 
 
178 
 
 Regni Evangelium. 
 
 had specially and repeatedly 
 received it, remembered no- 
 thing. Cf. Matt, xxviii. 17. 
 
 Matt. xvii. 22, 23. " And 
 while they abode in Galilee, 
 Jesus s.iid unto them, The 
 Son of man shall be delivered 
 up into the hands of men ; 
 and they shall kill him, and 
 the third day he shall he 
 raised vp" Cf.xx.17. Mark 
 x. 33. Luke xviii. 31. 
 
 John xx. 9. " For as yet 
 they knew not the scripture, 
 that he must rise again from 
 the dead." 
 
 " The scripture" is said to 
 be Ps. xvi. 10. " For thou wilt 
 not leave my soul to Sheol ; 
 neither wilt thou suffer thine 
 holy for, godly, or, beloved) 
 one 1 to see corruption for, the 
 
 Pit)" 
 
 Matt, xviii. 2. " He called Matt, xviii. 5. (Cf. Mark 
 
 to him a little child, and set ix. 33 — 50). "Whoso shall re- 
 hire in the midst of them." ceive one such little child in 
 
 my name receiveth me : but 
 whoso shall cause one of these 
 little ones which believe on 
 me to stumble," &c. 
 
 The meaning hovers be- 
 tween the imitation of chil- 
 dren and the treatment of 
 weak and humble converts in 
 the Christian congregation. 
 This mingling of two ideas 
 
 1 Why ■ holy one' in the Psalm and ■ Holy One' when the words 
 tire cited in Peter's sermon, Acts ii. 27 ? 
 
Appendix II. 
 
 179 
 
 seems to point to an expan- 
 sion at a later date of some 
 original saying based on a 
 real incident. 
 
 A similar instance of sub- 
 sequent extension in view of 
 subsequent events seems to 
 be furnished by the Parable 
 of the Wicked Husbandmen, 
 Matt. xxi. 33—46. Mark xii. 
 1—12. Luke xx. 9—16, and 
 there are even marks of 
 hesitation in the arrange- 
 ment of the speakers in Matt, 
 xxi. 41, compared with Luke 
 xx. 16. 
 
 The most striking example 
 of this adaptation of early 
 injunctions to later needs is 
 found in the relation of the 
 Sending forth of the Seventy, 
 Luke x. 1 — 16, compared with 
 the Sending of the Twelve, 
 Matt. x. 5—23. 
 
 Matt, xviii. 17. "And if 
 he refuse to hear them, tell it 
 unto the church; and if he 
 refuse to hear the church 
 also, let him be unto thee as 
 the Gentile and the publican." 
 Cf. Matt. xvi. 18. 
 
 The word " church " must 
 have crept in from a later 
 age. The idea of local 
 "churches," with fixed powers 
 and formal organization, is, 
 
 n2 
 
180 
 
 Regni Evangelium. 
 
 at this period, entirely foreign 
 to the conception of the 
 Kingdom. Compare the use 
 of the word "prophet" in 
 Matt. vii. 15. x. 41. (cf. 2. 
 Peter ii. 1). 
 
 Matt. xix. 12. " There are 
 eunuchs, which made them- 
 selves eunuchs for the king- 
 dom of heaven's sake." 
 
 Taken literally, or figura- 
 tively, of the celibate life, the 
 passage bears the stamp of a 
 later age. 
 
 Matt. xxi. 12, 13 (cf. Mark 
 xi. 15 — 18, Luke xix. 45, 46). 
 
 Cleansing of the temple 
 placed at the close of Christ's 
 ministry. 
 
 John ii. 13—17. 
 
 Cleansing of the temple 
 placed at the beginning of 
 Christ's ministry. 2 
 
 Matt. xxi. 19, 20. 
 
 The withering of the bar- 
 ren fig-tree takes place imme- 
 diately, and is at once com- 
 mented upon by the disciples. 
 
 Mark xi. 20, 21. 
 
 The fact is not observed, 
 nor is surprise expressed, 
 until twenty-four hours later. 
 
 Matt. xxii. 43. " How then 
 doth David in the Spirit call 
 him Lord ?" Cf. Mark xii. 36, 
 37. " David himself said in 
 
 In Psalm ex. 1, it is, "The 
 Lord saith unto my IvrdJ 1 
 and of the ' lord,' or king, it 
 
 1 Tatian in his Diatessaron gives only one Cleansing, and that 
 towards the end of the ministry. 
 
Appendix II. 
 
 181 
 
 the Holy Spirit, 
 
 . . David himself called him 
 Lord." Cf. Luke xx. 42, 
 44. 
 
 The whole argument turns 
 upon the assumption that 
 David and no other wrote 
 the particular Psalm from 
 which the words quoted in 
 these passages are taken. 1 
 
 it is said, at the close of the 
 Psalm, "He shall fill the 
 places with dead bodies ; He 
 shall strike through the head 
 in many countries. He shall 
 drink of the brook in the 
 way (in pursuit of his ene- 
 mies), Therefore shall he lift 
 up his head." An earthly 
 monarch of this coarse type 
 might easily be David's lord 
 and son. But it is really a 
 prophet who speaks, and he 
 speaks of the ideal theocratic 
 king. 
 
 Matt, xxiii. 12. "Whoso- 
 ever shall exalt himself shall 
 be humbled ; and whosoever 
 shall humble himself shall be 
 exalted." 
 
 Luke xiv. 11. xviii. 14. 
 
 The words in the First 
 Gospel are stated to have 
 been spoken in the temple, 
 with a general application ; 
 by the Third Evangelist they 
 are specially connected with 
 two distinct and earlier oc- 
 casions. 
 
 . 2 " This Psalin can hardly have been composed by David ;" 
 Driver, Introduction to the Literature of the Old Testament. 1891, 
 p. 362. Professor Cheyne places the composition of the Psalm 
 about 142 B.C. ; Bampton Lectures, 1889. 
 
182 
 
 Regni Evangelivm. 
 
 Matt, xxiii. 35. 
 Barachiah for Jehoiada. 
 
 Matt, xxvii. 9. 
 Jeremiah for Zecbariah. 
 
 Mark ii. 26. 
 
 Abiathar for Aliimelech. 
 
 Admitted errors. In two 
 of the three passages the 
 words are said to have been 
 spoken by Jesus. Is the ori- 
 ginal transcriber at fault, or 
 the later copyist, or neither ? 
 
 Matt. xxiv. 15. "When 
 therefore ye see the abomi- 
 nation of desolation, which 
 was spoken of by Daniel the 
 prophet."" 
 
 (Daniel ix. 27 ; xii. 11.) 
 
 " In face of the facts pre- 
 sented by the Book of Daniel, 
 the opinion that it is the work 
 of Daniel himself cannot be 
 sustained." (Driver, Intr. to 
 Lit of 0. T. p. 467.) 
 
 " Jesus, the son of Sirach 
 (writing c. 200 B.C.), in his 
 enumeration of Israel itish 
 worthies, c. 44 — 50, though 
 he mentions Isaiah, Jere- 
 miah, Ezekiel, and (collec- 
 tively) the Twelve Minor 
 Prophets, is silent as to 
 Daniel." {Do. do.) 
 
 Matt. xxvi. 25. " And 
 Judas, which betrayed him, 
 answered and said, Is it I, 
 Rabbi ? He saith unto him, 
 Thou hast said." 
 
 Matt. xxvi. 22. " And they 
 began to say unto him every 
 one, Is it I, Lord ? And he 
 answered and said, He that 
 dipped his hand with me in 
 
Appendix II. 183 
 
 the dish, the same shall 
 betray me." 
 
 After the question and 
 answer of this twenty-second 
 verse, and the completed act 
 of dipping, the inquiry of 
 Judas in the twenty-fifth 
 verse would be superfluous. 
 In any case by this time the 
 truth must have been known 
 to all. 
 
 There is a further dis- 
 crepancy with John xiii. 26, 
 " He it is for whom I shall 
 dip the sop, and give it him." 
 Here the circumstances are 
 adjusted to the passage from 
 the 41st Psalm cited in ver. 
 18, and declared to have 
 been thus "fulfilled," "He 
 that eateth my bread." 
 • Other MSS. of the Fourth 
 Gospel revert to the older 
 form of the tradition and 
 read : " He that eateth his 
 bread with me" cf. Mark 
 xiv. 18. There are many 
 such instances of incident 
 shaped by supposed prophecy. 
 
184 
 
 Regni Evangelium. 
 
 Matt, xxvii. 5. "And he 
 (Judas) cast down the pieces 
 of silver into the sanctuary, 
 and departed." 
 
 [Acts i. 18. "Now this 
 man obtained a field with 
 the reward of his iniquity."] 
 
 Matt, xxvii. 85. "That it 
 might be fulfilled which was 
 spoken by the prophet, They 
 parted my garments among 
 them, and upon my vesture 
 did they cast lots." 
 
 Not found in N.A.B.D. 
 and therefore omitted in the 
 Revised Version. 
 
 Matt. xxvii. 63. [The chief 
 priests and the Pharisees to 
 Pilate]. "Sir, we remember 
 that that deceiver said, while 
 he was yet alive, After three 
 days I rise again." 
 
 The enemies of Jesus, to 
 whom no direct intimation 
 had ever been given, "re- 
 member." 
 
 Luke xxi v. 11. " And these 
 words" (announcing the fact 
 of the resurrection) " a ] >] >eared 
 in their sight as idle talk ; 
 and they disbelieved them." 
 
 His friends who had been 
 specially instructed and fre- 
 quently reminded (Matt. xvi. 
 21 ; xvii. 23; xx. 19) "dis- 
 believe." 
 
 Matt, xxviii. 0, 10. "And 
 behold, Jesus met them, say- 
 ing, All hail. ... go 
 tell my brethren." 
 
 Mark xvi. 9, 10. " He ap- 
 peared first to Mary Magda- 
 lene. . . . She went and 
 told them that had been with 
 him." 
 
 John xx. 14, 18. " She 
 (Mary Magdalene) turned 
 herself back, and behoJdeth 
 
 Luke xxiv. 22, 33, 34. 
 " Moreover certain women of 
 our company amazed us, 
 having been early at the 
 tomb ; and when they found 
 not his body, they came, 
 saying, that they had also 
 seen a vision of angels, which 
 said that he was alive. . . . 
 And they rose up that very 
 hour and returned to Jerusa- 
 lem, and found the eleven 
 gathered together, and them 
 
Appendix II. 
 
 185 
 
 Jesus standing that were ivith them, saying, 
 
 Mary Magdalene cometh and The Lord is risen indeed, and 
 
 telleth the disciples, I have 
 seen the Lord." 
 
 hath appeared to Simon.'" 1 
 
 The Third Evangelist knows 
 nothing of any appearance 
 of the risen Christ to women, 
 and excludes all testimony 
 from them to that effect. In 
 this he is in agreement with 
 S. Paul who (i. Cor. xv. 5.) 
 also omits all mention of 
 women and makes the ap- 
 pearance to Peter the first in 
 the order. On the interesting 
 question whether the apostle, 
 in classing himself with those 
 to whom Christ had appeared, 
 meant that the manifestations 
 were in every case, as in his 
 own, facts of spiritual revela- 
 tion and not of bodily pre- 
 sentation, the reader may 
 consult Weizsacker, Das Apos- 
 tolische Zeitalter, 5 — 11. 
 
 Matt, xxviii. 10, 16, 17. Lukexxiv.36 ( Appearance 
 
 "Then saith Jesus unto John xx. 19 I to ten apostles 
 
 them, Fear not : go tell my Mark xvi. 14 ) Appearance 
 
 brethren that they depart John xx. 2Q J to the eleven. 
 
 1 The other Evangelists make no mention of this separate 
 appearance to Peter. 
 
186 
 
 Regni Evangelium. 
 
 into Galilee, and there shall 
 they see me." 
 
 "But the eleven disciples 
 went into Galilee, unto the 
 mountain where Jesus had 
 appointed them. And when 
 they saw him, they wor- 
 shipped him : but some 
 doubted." 
 
 This writer knows nothing 
 of the appearance to the ten, 
 nor of that to the eleven 
 (seven days after) in Jerusa- 
 lem, but believes, apparently, 
 that the eleven apostles went 
 immediately to Galilee and 
 there on a mountain received 
 the first and only revelation 
 of their risen Lord. There 
 is nothing to confirm the 
 Galilaean tradition beyond the 
 abrupt and confused supple- 
 ment in the appendix to the 
 Fourth Gospel, xxi. 1 — 24. 
 
 Matt, xxviii. 19, 20. "Go 
 ye, therefore, and make dis- 
 ciples of all tlic nations, bap- 
 tizing them into the name 
 of the Father and of the 
 Son and of the Holy Ghost." 
 
 Matt. x. 23. " Verily I say 
 unto you, Ye shall not have 
 gone through the cities of 
 Israel till the Son of man 
 be come." Cf. v. 5. 
 
 The closing words are 
 
 clearly of later date than 
 
 the main body of the First 
 
Appendix II. 
 
 187 
 
 Gospel and belong to a later 
 period of thought, when a 
 wider conception of the ex- 
 tent and range of the King- 
 dom (based, perhaps, on the 
 Parables of the Kingdom) 
 had arisen. 
 
 Further evidence is sup- 
 plied by the abrupt intro- 
 duction of the full baptismal 
 formula not yet in use and 
 not found in connection with 
 baptism in any other part 
 of the New Testament. See 
 Acts ii. 38 ; viii. 16, 37 ; 
 xix. 5 ; Rom. vi. 3 ; 1 
 Cor. i. 13; Gal. iii. 27. 1 Cf. 
 2 Cor. xiii. 13. 
 
 Mark i. 13. " And he was 
 in the wilderness forty days 
 tempted of Satan." Cf. Luke 
 iv. 1, 2. 
 
 Matt. iv. 2, 3. " And when 
 he had fasted forty days and 
 forty nights, he afterward 
 hungered. And the tempter 
 came and said unto him," &c. 
 
 Marki. 29—31. 
 
 This Evangelist places the 
 
 Luke iv. 38—41. 
 
 This Evangelist places the 
 
 1 n If," it has been asked, '* the command was given at this 
 early date to baptize disciples of 'all nations/ why were the 
 apostles so backward in acting on it, and why does S. Paul so 
 constantly speak of the admission of the Gentiles as rh fxvo-TTjpiov* 
 and as specially revealed to him ?" See Ephes. iii. 3. 
 
188 
 
 Regni Evangclium. 
 
 healing of Peter's wife's 
 mother after the calling of 
 Peter to be a disciple. 
 
 So also with the casting 
 out of a devil in the Syna- 
 gogue at Capernaum ; Mark 
 i. 21 — 28 compared with 
 Luke iv. 33—37. 
 
 healing first and the calling 
 second. 
 
 Mark ii. 10. "That ye may 
 know that the Son of man 
 hath power on earth to for- 
 give sins." . . 
 
 ii. 28. "The Son of man 
 is Lord even of the sabbath" 
 
 Both these statements are 
 made publicly ; the former 
 to "certain of the scribes," 
 the latter to the Phai 
 
 Mark xiv. 58. " We heard 
 him s iy. 1 will destroy this 
 temple that is made with 
 hands, and in three days I 
 will build another made with- 
 out hands." 
 
 That he had claimed the 
 power to forgive sins and to 
 over-rule the observance of 
 the sabbath, would have been 
 a more definite and therefore 
 a more telling charge than 
 the vague words concerning 
 the temple which were ulti- 
 mately with difficulty and 
 hesitation quoted against him. 
 It is reasonable to infer that 
 the claims were never really 
 made. 
 
 Mark iv. 11." And he said 
 unto them, Unto you is given 
 the mystery of the kingdom 
 
 That this should have been 
 deliberately said after the 
 
Appendix II. 
 
 189 
 
 of God : but unto them that 
 are without, all things are 
 done in parables : that seeing 
 they may see, and not per- 
 ceive ; and hearing they may 
 hear, and not understand ; 
 lest haply they should turn 
 again, and it should be for- 
 given them." 
 
 first "parable of the King- 
 dom" — the parable of the 
 Sower — addressed to " a very 
 great multitude," is in- 
 credible. How are we to 
 reconcile the hard words with 
 such passages as, " The poor 
 have the gospel preached unto 
 them ;" " In secret have I 
 said nothing ?" Matt. xi. 5. 
 John xviii. 20. 
 
 Mark iv. 41. "And they 
 said one to another, Who then 
 is this, that even the wind 
 and the sea obey him ?" Cf. 
 Matt. viii. 27, " What manner 
 of man (jroTcnroQ) is this ?" 
 
 Could this question come 
 from men who had already 
 heard of the witness of John 
 the Baptist and had them- 
 selves borne witness to the 
 Messiahship of Christ ? 
 
 John i. 34. (John the 
 Baptist) " I have seen, and 
 have home witness that this 
 is the Son of God." 
 
 41. (Andrew) " We have 
 found the Messiah." 
 
 45. (Philip). "We have 
 found him, of whom Moses 
 in the law, and the prophets 
 did write." 
 
 49. (Nathanael) "Thou 
 art the Son of God." 
 
 Mark x. 34. "They shall 
 mock him, and shall spit upon 
 him, and shall scourge him 
 and shall kill him." Cf. 
 viii. 31. ix. 31. 
 
 Luke xxiv. 25. "And he 
 said unto them, foolish 
 men, and slow of heart to 
 believe in all that the prophets 
 have spoken." Cf. John xii. 
 1 6, " These things understood 
 not his disciples at the first : 
 but when Jesus was glorified, 
 
190 Regni Evangelium. 
 
 then remembered they that 
 these things were written of 
 him ;" Luke xviii. 34, "And 
 they understood none of these 
 things ; and this saying was 
 hid from them." 
 
 There is first a thrice re- 
 peated prediction of the par- 
 ticular events of the Passion ; 
 notwithstanding the precision 
 and the repetition, the pre- 
 diction is not only not under- 
 stood but, apparently, not 
 even remembered ; enlighten- 
 ment comes at last, not from 
 a recollection of the Master's 
 words, but from reference to 
 a passage in Isaiah expressed 
 in much vaguer language and 
 never before applied to 
 Messiah. It is difficult not 
 to believe that the true order 
 is, first, the explanation of 
 Messiah's unlooked for death 
 by written prophecy ; then, 
 the proof of the voluntari- 
 ness of his death by the testi- 
 mony of warnings winch he 
 must surely have spoken ; 
 and, lastly, the justification 
 of the surprise and perplexity 
 of the disciples at that death 
 
Appendix II. 
 
 191 
 
 by the suggestion that the 
 meaning of those clear and 
 specific warnings had never 
 really been understood. 
 
 Mark xi. 12—17. 
 
 This Evangelist relates the 
 cleansing of the temple as 
 taking place on the Monday 
 in the holy week. 
 
 Matt. xxi. 12 (cf. Luke 
 xix. 45.) 
 
 According to the First and 
 Second Evangelists the tem- 
 ple is cleansed on the day of 
 the triumphal entry — Palm- 
 Sunday. 
 
 Mark xii. 19. " Master, 
 Moses wrote unto us, If a 
 man's brother die," &c. Cf. 
 x. 3, Matt. xix. 8, xxii. 24. 
 Luke xx. 28. 
 
 The passages to which 
 reference is made are Deut. 
 xxiv. 1, xxv. 5. 1 
 
 Mark xii. 26. " As touch- 
 ing the dead, that they are 
 raised ; have ye not read in 
 the book of Moses. . . . how 
 God spake unto him, saying, 
 I am the God of Abraham, 
 and the God of Isaac, and the 
 
 The words from Exodus 
 suggest nothing either way, 
 and the inference drawn from 
 them would be as inconclu- 
 sive to a Pharisee who held, 
 
 1 "Reluctantly the present writer makes the admission which 
 the facts extort from him : he does not see how the Mosaic 
 authorship of Deuteronomy can be maintained :" Driver, Critical 
 Notes, 1887, p. 5. The Professor allows that the laws which the 
 author incorporated were, for the most part, ancient, but, " It is 
 an ideal Moses," he adds, " whose aspirations and aims he unfolds 
 before us/' 
 
192 
 
 Regni Evangelium. 
 
 God of Jacob." Cf. Matt, 
 xxii. 31, Luke xx. 37. 
 
 as to a Sadducee who denied, 
 the doctrine of the resurrec- 
 tion. S. Paul is not slow to 
 make use of Jewish Scripture 
 in support of Christian doc- 
 trine, but he adduces no such 
 argument for the future state. 
 He knew that the l>elief of 
 his countrymen, such as it 
 was, in a life to come, rested 
 on the Oral, and not on the 
 Written, Law. The passage, 
 as it stands, looks like an 
 attempt by an unpractised 
 hand to introduce a contro- 
 versy which should put the 
 Sadducees to silence immedi- 
 ately after the defeat of the 
 Pharisees and Herodians. 
 
 Mark xiii. 32. " But of that 
 day or that hour knoweth no 
 one, not even the angels in 
 heaven, neither the Son, but 
 the Father." 
 
 Apologists in every age 
 have resorted to the most 
 extraordinary devices to ex- 
 plain these words, i.e., to 
 explain the co-existence of 
 knowledge and ignorance in 
 the person of Christ. The 
 modern argument is that 
 the superhuman knowledge 
 which could discern the in- 
 
Appendix II. 
 
 193 
 
 most thoughts of the dis- 
 ciples, 1 could see even the 
 coin in the mouth of the 
 uncaught fish, 2 could confi- 
 dently predict the overthrow 
 of Capernaum, 3 of Jerusalem, 4 
 of the temple, 5 was limited 
 as to one point in one parti- 
 cular event. When we re- 
 member that the date of the 
 day of judgment was the 
 pressing question of the sub- 
 apostolic age, and that the 
 question was too precise to 
 be conveniently answered, we 
 have no difficulty in account- 
 ing for this one alleged ex- 
 ception. 
 
 Mark xiv. 21. " Woe unto 
 that man through whom the 
 Son of man is betrayed ! 
 good were it for that man if 
 he had not been born." 
 
 John xiii. 27. " Jesus there- 
 fore saith unto him, That 
 thou doest, do quickly." Cf. 
 v. 11, "He knew him that 
 should betray him." 
 
 Is it conceivable that, with 
 this knowledge, and with the 
 power to use it mercifully, he 
 
 1 Luke ix. 47. John i. 48; ii. 24, 25 ; iv. 18 ; vi. 64; xiii. 11 j 
 xvi. 30 ; xxi. 17. 
 3 Matt. xvii. 27, cf. xxi. 2. 3 Matt. xi. 23. 4 Luke xxi. 20. 
 
 5 Mark xiii. 2. 
 O 
 
194 Ixegni Evangelium. 
 
 should have pronounced the 
 traitor's awful doom and then 
 have uttered words which 
 sound like a confirmation of 
 his treachery ? 
 
 Moreover, if, according to 
 the First Evangelist (xxvi. 
 25), the name of the traitor 
 was disclosed to all generally, 
 or, according to the Fourth 
 Evangelist (xiii. 24, 25), to 
 two particularly, how are we 
 to explain the unconcern and 
 inaction of the loyal eleven ? 
 "Where was ardent Peter's 
 sword ? The details of the 
 whole story — the indirect dis- 
 tressing charge, the whis- 
 pered question, the confided 
 secret, the deliberate use of 
 an act of sacred fellowship 
 (the passing of the sop) as a 
 means of private signalling, 
 or, on the other view, the 
 open indication which no 
 one understands, the formal 
 execration which no one de- 
 precates, the explicit exposure 
 of a design which no one 
 attempts to frustrate — all 
 
Appendix II. 
 
 195 
 
 make up a scene which in 
 profane history would excite 
 incredulity and contempt. We 
 have here a curious example 
 of the extent to which long 
 familiarity with unquestioned 
 horrors may quell the protests 
 of reason and deaden the 
 moral sense. 
 
 Mark xv. 23. " And they 
 offered him wine mingled 
 with myrrh." 
 
 [A cup thus prepared was 
 sometimes given as an opiate 
 at a public execution.] 
 
 Matt, xxvii. 34. "They 
 gave him wine to drink 
 mingled with gall" 
 
 XoXij may perhaps stand for 
 a bitter ingredient of any 
 kind, but it seems rather like 
 an application of Ps. lxix. 21, 
 in which passage the bitter- 
 ness is an aggravation, not 
 an abatement, of pain. 
 
 Mark xvi. 9—20. 
 
 
 
 2 
 
 It is now agreed that these 
 verses, though of undoubted 
 antiquity, did not come from 
 the hand of this writer. In 
 the same way John vii. 53 — 
 viii. 11, though no part of the 
 Fourth Gospel, may be a true 
 account dating back to the 
 Apostolic age. 
 
190 
 
 Begni Evangelium. 
 
 Luke i. o2. [Gabriel to 
 Mary] " And the Lord God 
 shall give unto him the 
 throne of his father David .- 1 
 and he shall reign over the 
 house of Jacob." 
 
 Luke i. ")L>. [Mary] " He 
 hath put down princes from 
 their thrones." 
 
 Luke L 71. [Zacharias] 
 "That we should be saved 
 from our enemies, and from 
 the hand of all that hate us." 
 Cf. Luke ii. 25, [Simeon] 
 "Looking for the consola- 
 tion of Israel ;" Luke ii. 38, 
 [Anna] " And spake of him 
 to all them that were looking 
 for the redemption of Jeru- 
 salem" 
 
 If these were bona fide 
 predictions, they were never 
 fulfilled. If they are only 
 pious words placed in the 
 mouths of Gabriel, Mary, 
 and Zacharias, then they 
 simply reflect the hopes of 
 Hebrew Christians in a later 
 
 age that even now, at his 
 approaching second coming, 
 
 Christ would " restore the 
 kingdom to Israel," and de- 
 liver their country from its 
 oppressors. 
 
 Luke i. 8i [Gabriel to 
 Mary] " That which is to be 
 born shall be called holy, the 
 Son of God." 
 
 Luke ii. 33. " His father 
 and his mother were mar- 
 velling at the things which 
 were spoken concerning him " 
 (by Simeon). 
 
 Lukeii. 49, 50. "And he 
 said unto them, How is it 
 that ye Bought me ? Wist ye 
 not that I must be in my 
 Father's house ? And they 
 understood not the saying 
 which he spake unto them." 
 
 Mark iii. 21. "And when 
 
 1 To explain this relatiorship it is assumed that Mary was of 
 the lineage of David. But see Appendix III. i . 
 
Appendix II. 
 
 197 
 
 his friends (cf. v. 31) heard 
 it, they went out to lay hold 
 on him : for they said, He is 
 beside himself." 
 
 Matt. xiii. 57. " But Jesus 
 said unto them, A prophet is 
 not without honour, save in 
 his own country, and in his 
 own house." 
 
 John vii. 5. "For even 
 his brethren did not believe 
 on him." 
 
 Luke i. 43. [The mother 
 of John the Baptist] " And 
 whence is this to me, that 
 the mother of my Lord should 
 come unto me r" 
 
 John i. 33. [The Baptist] 
 " And / Jcneio him not" 
 
 Luke ii. 11. [The angel to 
 the shepherds] "There is 
 born to you this day in the 
 city of David a Saviour, 
 which is Christ the Lord." 
 
 „ 17, 18. " And when they 
 saw it they made known con- 
 cerning the saying winch was 
 spoken to them about this 
 child. And all that heard it 
 wondered at the things which 
 were spoken unto them by 
 the shepherds." 
 
 Luke ihV 15. "All men 
 reasoned in their hearts con- 
 cerning John, whether haply 
 he were the Christ." 
 
 There is no hint or trace 
 of the survival of the shep- 
 herds' story and of the effect 
 which it produced. What, 
 then, was the intention, and 
 what the result, of the angel's 
 announcement thirty years 
 before ? 
 
198 
 
 Regni Evangclium. 
 
 Luke ii. 33. "And his 
 father and his mother were 
 marvelling at the things 
 which were spoken concern- 
 ing him." 
 
 So the words stand in the 
 Greek in N, B, the oldest 
 extant MSS. In later MSS, 
 'Joseph' has been substi- 
 tuted for 'his father' and 
 appears in the Authorised 
 V< rsion of the English Bible. 
 In verse 43, a similar altera- 
 tion was made — ' Joseph and 
 his mother ' for ' his parents.' 
 [It is fair, however, to say 
 that in v. 1 1 'his parents' 
 has been allowed to stand.] 
 If the correction was due to 
 doctrinal bias, it is difficult 
 not to suspect that the text 
 has been tampered with in 
 other places. Cf. Acts xx. 
 28. 1 John v. 7, 8. 1 Tim. 
 iii. 1G. Coloss. ii. 2. Matt. 
 vi. 13. in illustration. 
 
 Luke' ii. 39. "And when 
 they had accomplished all 
 things that were according to 
 the' law of the Lord (see 22 
 — 24) they returned into 
 Galilee, to their own city 
 Nazareth." 
 
 Matt. ii. 16. "Then Herod, 
 when he saw that he was 
 mocked of the wise men . . 
 . . sent forth, and slew all 
 the male children that were 
 in Bethlehem .... from 
 tiro years old and under, 
 according to the time which 
 he had carefully learned of 
 the wise men." 
 
ApjJendix II. 199 
 
 The first narrative implies 
 a return to Galilee soon after 
 the forty days of purification 
 are over. The second suggests 
 long continued residence in 
 Bethlehem. Moreover, it is 
 difficult not to gather from 
 Matt. ii. 1, 11, 22, 23, that, 
 in the First Gospel, Joseph's 
 home is at Bethlehem. It is 
 curious to note how one 
 Evangelist supplies a train 
 of circumstances to account 
 for the change of scene from 
 Nazareth to Bethlehem, and 
 the other a train of circum- 
 stances to explain the change 
 of scene from Bethlehem to 
 Nazareth. 
 
 Luke ii. 52. " And Jesus John vi. 64. " Jesus knew 
 advanced in wisdom." from the beginning who they 
 
 were that believed not, and 
 who it was that should betray 
 him." Cf. i. 48 ; ii. 24, 25 ; 
 iv. 18. 
 
 Luke ii. 40. " Filled with 
 wisdom." 
 
 John i. 14. "Full of grace 
 and truth." 
 
200 Regni Evangelium. 
 
 " He might have possessed 
 an infused knowledge of all 
 truth, and yet have mastered 
 what he already possessed by 
 experience and in detail, in 
 order to satisfy the intellec- 
 tual conditions of our human 
 existence." 1 Is this explana- 
 tion even intelligible ? And 
 when Jesus, naturally enough, 
 after the manner of his time, 
 erroneously quotes from the 
 Old Testament, as authentic, 
 pa^ which are now al- 
 
 lowed to be non-authentic, is 
 this an instance of " infused 
 knowledge" unmastered "by 
 experience and in detail ? " 
 
 Luke iv. 14—32. Matt. xiii. 54—58 ; Mark 
 
 vi. 1—6. 
 
 The accounts given of the 
 preaching in the synagogue 
 at Nazareth are hopelessly 
 entangled. The writer of the 
 Third Gospel places it at the 
 beginning of the ministry in 
 Galilee, with an awkward re- 
 ference to works already done 
 
 : Liddon, Bampton Lectures, Lect. viii. 
 
Appendix II. 
 
 201 
 
 Luke ix. 7. "And he" 
 (Herod) "was much per- 
 plexed, because that it was 
 said by some that John was 
 risen from the dead ; and by 
 some, that Elijah had ap- 
 peared ; and by others, that 
 one of the old prophets was 
 
 risen again. 
 
 Here are three groups of 
 persons ready to account for 
 the earthly existence of Christ 
 by a gratuitous theory of re- 
 surrection in three different 
 forms. Thus the train is laid 
 for the acceptance of the later 
 legend of his resurrection 
 after death. 
 
 at Capernaum, and an un- 
 supported narration of an 
 attempt on the preacher's 
 life, whilst the First and 
 Second Evangelists give a 
 much later date. 
 
 Mark vi. 16. "But Herod 
 said, John, whom I beheaded, 
 he is risen." Cf. Matt. xiv. 2. 
 
 Luke ix. 54, 55. [Non- 
 reception of Jesus by Samari- 
 tans.] "And when his dis- 
 ciples James and John saw 
 tins, they said, Lord, wilt 
 thou that we bid fire to come 
 
 Matt. x. 14, 15. [Non-re- 
 ception of apostles.] "And 
 whosoever shall not receive 
 you, nor hear your words, as 
 ye go forth out of that house 
 or that city, shake off the 
 
202 
 
 Regni EvangeUum. 
 
 down from heaven, and con- 
 sume them ? But he turned 
 and rebuked them." 
 
 dust of your feet. Verily I 
 say unto you, It shall be more 
 tolerable for the land of 
 Sodom and Gomorrah in the 
 day of judgement, than for 
 that city. 
 
 Luke x. 1. "Now after 
 these things the Lord ap- 
 pointed seventy others, and 
 sent them two and two before 
 his face into every city and 
 place, whither he himself was 
 about to come." 
 
 This writer alone relates 
 the appointment of the 
 
 Seventy. The intention is 
 obvious. It was a fancy of 
 the Jews that the nations of 
 the world were seventy in 
 
 number. The approach to 
 
 Samaria on the final journey 
 to Jerusalem (ix. 51, 52), in 
 connection with the charge 
 to the Twelve (Matt. x. 5.) 
 not to go " into any way of 
 the Gentiles," and not to 
 enter "into any city of the 
 Samaritans," suggests the 
 thought of a special mission 
 which would be full of con- 
 solation to heathen readers. 
 The point is further enforced 
 by a parable (x. 30 — 35) and 
 a miracle (xvii. 16) in which 
 Samaritans are presented in 
 a favourable light. The 
 charge to the Seventy is 
 
Appendix II. 203 
 
 substantially the same as that 
 given to the Twelve in the 
 preceding chapter, ix. 1 — 5. 
 
 The whole narrative is an 
 allegorical presentation of the 
 later extension of the preach- 
 ing of the Kingdom. The 
 writer is a Gentile writing 
 for Gentiles. 
 
 Luke xi. 1. Matt vi. 9. 
 
 In this Gospel the Lord's In the First Gospel the 
 
 Prayer has a distinct histori- Lord's Prayer is given in the 
 
 cal setting and is called forth course of the Sermon on the 
 
 by a special circumstance. Mount. 
 
 Luke xi. 39—52. Matt, xxiii. 1—39. 
 
 The denunciation of the 
 Scribes and Pharisees, accord- 
 ing to the Third Evangelist, 
 takes place at a meal in a 
 Pharisee's house and the cir- 
 cumstances under which it 
 was spoken are minutely de- 
 scribed. In the First Gospel 
 it forms part of a discourse 
 in the Temple on the Tuesday 
 in the holy week. 
 
204 Begni Evangelium. 
 
 Luke xi. 51. " From the Gen. iv. 10. 
 
 blood of Abel unto the blood _ , . _ _ _ 
 
 of Zachariah." Both are evidently regarded 
 
 as historic persons. Is this 
 one of those ' mythical ' parts 
 of Genesis M in which we 
 cannot distinguish the his- 
 torical genu ? M {Lux Mundi, 
 357, 10th ed.) The same ques- 
 tion may be asked with re- 
 gard to the references in Luke 
 iv. 20, xvii. 26, 29, 32, xx. 27, 
 37, John iii. 14, vi. 49, vii. 22. 
 
 Luke xii. 1 — 12,22 — 50. Passages from the sixth, 
 
 tenth and twenty-fourth chap- 
 ters of the First Gospel are 
 here thrown into one continu- 
 ous discourse, with definite 
 marks of time and of histori- 
 cal connection. AVc are driven 
 to the conclusion, either that 
 the sayings were under differ- 
 ent circumstances repeated 
 word for word, or that this 
 writer invented occasions for 
 introducing them. 
 
 For other instances of his- 
 torical setting in the Third 
 Gospel not in agreement with 
 the historical connection of 
 
Appendix II. 
 
 205 
 
 the First and Second, see ii. 
 39, iv. 16, 31—36, v. 1—11, 
 vi. 17, 27,35,vii.36— 50 (?), 
 viii. 19, x. 2, 4, &c., 13, 22, 
 xi. 33, 37—52, xiii. 18, 19, 
 20, 21, 28, 29, xiv. 11, 16— 
 24, xv. 4—7, xvii. 2, 3, 4, 
 23— 37,xviii. 14, 35, xix. 11 
 —27, xxii. 21, 25, 26, xxiii. 
 36—37 (?). 
 
 Luke xiii. 34. " Jerusa- 
 lem, Jerusalem which killeth 
 the prophets. . . . how often 
 would I have gathered thy 
 children together, even as a 
 hen gathereth her own brood 
 under her wings, and ye would 
 not !" 
 
 Matt xxiii. 37. 
 
 The lamentation over Jeru- 
 salem, introduced amongst 
 the incidents of a journey to 
 Jerusalem by the Third Evan- 
 gelist, is placed at the close of 
 the last address in the Tem- 
 ple by the First Evangelist. 
 
 Luke xvi. 16. "The law 
 and the prophets were until 
 John: from that time the 
 gospel of the kingdom of 
 God is preached." 
 
 Luke xvi. 17. " But it is 
 easier for heaven and earth 
 to pass away, than for one 
 tittle of the law to fall." 
 
 Luke x viii. 7. " Shall not 
 God avenge his elect, which 
 cry to him day and night ?" 
 Cf. Matt. xxiv. 22, 24, 31 ; 
 Mark xiii. 20, 22, 27. 
 
 These seven passages in 
 which the ' elect' are spoken 
 of seem hardly to belong to 
 the original sayings of Christ. 
 
20G 
 
 Regni Evangclium. 
 
 They do not fall in with his 
 generally sanguine view of 
 the Kingdom, and they ap- 
 pear rather to express the 
 failing hope of a later age 
 under the pressure of perse- 
 cution. Compare also the 
 language of vi. 22 ; xii. 11 ; 
 \xi. 12, 24. 
 
 Luke xx. 28. "Moses 
 wrote unto us." Cf. Mark 
 xii. 19 ; John i. 45 ; v. 40. 
 
 (Deut. xxv. 5 ; xviii. 15> 
 18.) 
 
 " To suppose that Moses 
 could have written a book in 
 Hebrew, and with a Semitic 
 alphabet, would be to ante- 
 date the writing of books by 
 nearly 1000 years, and the 
 employment of alphabetic 
 writing in general by more 
 than 500 years." Prof. Max 
 Miiller, Gifford Lectures. 
 
 Luke xxii. 18. "I say 
 unto you, I will not drink 
 from henceforth of the fruit 
 of the vine, until the king- 
 dom of God shall come." 
 
 Luke xxiv. 30. Cf. Acts 
 i. 4 ; x. 41. 
 
Appendix II. 
 
 207 
 
 Luke xxiii. 5. [The chief 
 priests to Pilate] " He stirreth 
 up the people, teaching 
 throughout all Judaea, and 
 beginning from Galilee even 
 unto this place" 
 
 Of. Acts x. 36, 37. [Peter 
 to Cornelius] "The word. . . 
 which was published through- 
 out all Judaea, beginning from 
 Galilee." 
 
 The preaching of the Gos- 
 pel begins in Galilee and in 
 course of time reaches Judaea. 
 
 John ii. 1 — v. 47. 
 
 According to this writer 
 there was, before the Galilaean 
 ministry recorded by the other 
 Evangelists (Matt. iv. 12, 
 Mark i. 14, Luke iv. 14), an 
 early ministry in Judaea of 
 several months, and accom- 
 panied by miracles, public 
 preaching, and open conflict 
 with the Jews. (See ii. 15, 
 18, 19, 23, v. 8, 17—47). 
 Two visits to Galilee, it is 
 true, are mentioned, but they 
 are singularly brief, are 
 quickly passed over, are ex- 
 pressly connected with only 
 two " signs," and are ap- 
 parently unattended by any 
 public preaching. In the sixth 
 chapter the Galilaean ministry 
 begins, but the "published 
 word" has its home in Judaea 
 and spreads itself northwards. 
 And yet the harmonists ask 
 us to believe that when Jesus 
 "from that time began to 
 preach" (Matt. iv. 17) he 
 had already completed a fully 
 developed and widely pub- 
 
208 
 
 Regni Evangelium. 
 
 lished ministry of at least 
 nine months in Judaea . 
 
 Luke xxiv. 6, 7, 8. " He 
 is not here, but is risen : 
 remember how he spake unto 
 you when he was yet in 
 Galilee, saying that the Son 
 of man must be delivered up. 
 .... and the third day rise 
 again. And they ("the wo- 
 men" from Galilee, of whom 
 Mary Magdalene was one) 
 "remembered his words." 
 
 John i. 1. "The Word 
 was God." 
 
 John xx. 2, 15. "She" 
 (Mary Magdalene) " runneth 
 therefore, and cometh to Si- 
 mon Peter. . . . and saith 
 unto them, They have taken 
 away the Lord out of the 
 tomb, and we know not where 
 they have laid him." 
 
 " Sir, if thou hast borne 
 him hence, tell me where thou 
 hast laid him, and I will take 
 him away." 
 
 John x. 86. "Whom the 
 
 Father sanctified (or conse- 
 crated) and sent into the 
 world." 
 
 xvii. ?>. "This is life 
 eternal, that they should 
 know thee the only true God, 
 and him whom thou didst 
 send, even Jesus Christ." 
 
 xvii. 21. " That they may 
 all be one ; even as thou, 
 Father, ail in me, and I in 
 thee, that they at so may be 
 in us." 
 
 xiv. 28. " The Father is 
 greater than I." 
 
 xvii. 24. " That they may 
 behold my glory, which thou 
 hast given me." 
 
 vii. 29. " I urn from him, 
 and he sent me." 
 
Appendix II. 
 
 209 
 
 John i. 15—36. 
 
 According to the state- 
 ments here made, the Baptist 
 must have possessed a dis- 
 cernment of the nature, dig- 
 nity and office of Christ, and 
 a conception of his kingdom, 
 far exceeding those of even 
 the apostles themselves. Cf. 
 Acts i. 3. 
 
 Matt. xi. 11. "He that 
 is but little in the kingdom 
 of heaven is greater than he" 
 (John the Baptist). 
 
 John i. 15, 29, 33, 36. 
 " John beareth witness of 
 him . . . saying, He that 
 cometh after me is become be- 
 fore me : for he was before 
 me." "And he looked upon 
 Jesus as he walked, and saith, 
 Behold, the Lamb of God !" 
 (Cf. Luke iii. 22.) " On the 
 morrow he seeth Jesus coming 
 unto him and saith, M Behold 
 the Lamb of God, which 
 taketh away the sin of the 
 world." " He that sent me 
 to baptize with water, he said 
 unto me, Upon whomsoever 
 thou shalt see the spirit de- 
 scending, and abiding upon 
 him, the same is he that bap- 
 tizeth with the Holy Spirit." 
 Cf. John iii. 25—30. 
 
 Here the Pre-existence, 
 Messiahship, and Mediatorial 
 
 Matt. xi. 2, 3. " Now when 
 John heard in the prison the 
 works of the Christ, he sent 
 by his disciples and said unto 
 him, Art thou he that cometh, 
 or look we for another ?" 
 
 Here there is further in- 
 quiry and a desire for fuller 
 information. 
 
 Moreover, it would seem 
 from comparison of these 
 verses with John iii. 25, 
 Acts xviii. 25, xix. 2, 3, that, 
 contrary to what might have 
 been expected, the Baptist 
 did not disband his disci- 
 ples, that these with their 
 converts formed a distinct, 
 if not an unfriendly, body, 
 
210 
 
 Regni Evangelium. 
 
 Office of Jesus are unhe- 
 sitatingly acknowledged and 
 affirmed. 
 
 and that, so far from hand- 
 ing down the testimony of 
 the Holy Spirit received from 
 their master, they are found 
 not even to have heard from 
 him that there was any Holy 
 Spirit. 
 
 John i. 20. [In answer 
 to Priests and Lrvitcs sent 
 to John the Baptist by the 
 Pharisees, probably from the 
 Sanhedrin, with an official 
 inquiry], "And he con- 
 fessed and denied not ; and 
 he confessed, I am not the 
 Christ." 
 
 Matt. ii. 4. " And gather- 
 ing together all the chief 
 prtesii and scribes of the 
 people, he inquired of them 
 where the Christ should be 
 born. And they said unto 
 him, In Bethlehem ofJudaia" 
 
 How then could the ques- 
 tion, whether he were the 
 Christ, be put by the same 
 learned authorities to the 
 Baptist, whose birthplace, as 
 was well known, was not 
 Bethlehem ? 
 
 John i. 29 — ii. 1. 
 
 The distinct notes of time 
 given in these verses leave no 
 room for the insertion of the 
 forty days of the Temptation. 
 
 Matt. iv. 1, 2. 
 
 John ii. 19. "Jesus an- Mark xiv. 57, 58. "And 
 
 swered and said unto them, there stood up certain, and 
 
Appendix II. 
 
 211 
 
 Destroy this temple, and in 
 three days I will raise it up." 
 
 oare false witness against 
 him, saying, We heard him' 
 say, I will destroy this temple 1 
 that is made with hands, and 
 in three days I will build 
 another made without hands." 
 Cf. Matt. xxvi. 60. 
 
 Johnii. 19, 21. "Destroy 
 this temple, and in three days 
 I will raise it up. . . . But 
 he spake of the temple of his 
 body." 1 
 
 Mark xiv. 58. " We heard 
 him say, I will destroy this 
 temple that is made with 
 hands, and in three days I 
 will build another made with- 
 out hands." 
 
 Here the word " another " 
 gives a different character to 
 the sentence and demands 
 for it a different interpreta- 
 tion. 
 
 John 
 
 m. 
 
 5. 
 
 u 
 
 Jesus 
 
 an- 
 
 swered, Verily, verily, I say 
 unto thee, "Except a man 
 be born of water and the 
 Spirit, he cannot enter into 
 the kingdom of God." 
 
 John i. 33. " He that sent 
 me to baptize with water, he 
 said unto me, Upon whomso- 
 ever thou shalt see the Spirit 
 
 John iii. 23. " And John 
 also was baptising in iEnon 
 
 and they came, and 
 
 were baptized." Cf. Matt, 
 iii. 11. 
 
 Therefore the Baptist, after 
 testifying to the superior bap- 
 tism which was to supersede 
 his own, continues to receive 
 
 1 " The term ' temple* is not applicable, and is nowhere else 
 applied, to Christ's natural body. His ' body' in N.T. language is 
 his Church ;" Scherikel. 
 
 p2 
 
212 
 
 Ilegni Evangelium. 
 
 descending, and abiding upon 
 him, the same is he that 
 baptizeth with the Holy 
 Spirit." 
 
 John iii. 22. " After these 
 things came Jesus and his 
 disciples into the land of 
 Judaea ; and there he tarried 
 with them and baptized " 
 (cf . iv. 2) necessarily, accord- 
 ing to iii. 5, with water and 
 the Spirit. 
 
 candidates for the inferior 
 baptism with water only, 
 although Jesus himself was 
 baptizing close at hand. 
 
 John iii. 13, 14. "And no 
 man hath ascended into 
 heaven, but he that descended 
 out of heaven, even the Son 
 of man, which is in heaven. 
 And as Moses lifted up the 
 serpent in the wilderness, 
 even so must the Son of man 
 be lifted up." Cf. viii. 28 ; 
 xii. 32. 
 
 These words were either 
 actually spoken by Jesus to 
 Nicodemus at a very early 
 date, or they give the reflec- 
 tions of the Evangelist after 
 the event. In Matt. xvi. 21 
 it is said that at the end of 
 his ministry Jesus " began " 
 to predict the later events of 
 his life. 
 
 John iii. 22, 23. "After 
 these things came Jesus and 
 his disciples into the land of 
 Judaea ; and there he tarried 
 with them and baptized. And 
 John also was baptizing in 
 ^Enon." 
 
 Here the preaching of Jesus 
 and the calling of disciples 
 
 Matt. iv. 12, 17. "Now 
 when he heard that John 
 iv as delivei'ed up, he with- 
 drew into Galilee 
 
 From that time began Jesus 
 to preach, and to say, Repent 
 ye ; for the kingdom of 
 heaven is at hand." See also 
 18—22. 
 
Appendix II. 
 
 213 
 
 precede the imprisonment of 
 John. 
 
 By this Evangelist the bo- 
 ginning of the ministry and 
 the call of the first disciples 
 are placed after the arrest of 
 the Baptist. 
 
 John iv. 41, 42. "And 
 many more (Samaritans) be- 
 lieved because of his word; 
 
 and they said we 
 
 know that this is indeed the 
 Saviour of the ivorld." 
 
 Is this " magnificent con- 
 ception of the work of 
 Christ," in such a place and 
 at such a time, historically 
 conceivable ? 
 
 John iv. 25. " The woman 
 saith unto him, I know that 
 Messiah cometh." 
 
 John iv. 43, 44. "And 
 after the two days he went 
 forth from thence into Gali- 
 lee. For Jesus himself testi- 
 fied, that a prophet hath no 
 honour in his own country. 
 So when he came into Gali- 
 lee, the Galil&ans received 
 him." 
 
 Mark vi. 4. Matt. xiii. 57. 
 Luke iv. 24. 
 
 In the Synoptic Gospels 
 " his own country" is Galilee, 
 in the Fourth Gospel it is 
 Judaaa. But compare John i. 
 45, 46, vii. 41, 42, 52. 
 
 John v. 18. "For this 
 cause therefore the Jews 
 sought the more to kill him, 
 because he not only brake 
 the sabbath, but also called 
 
 Matt. xvi. 16. "And Simon 
 Peter answered and said, Thou 
 art the Christ, the Son of the 
 living God." 
 
 John x. 35—36. "If he 
 
214 
 
 Begni Evangclium. 
 
 God his own Father, making 
 •himself equal with God." 
 
 called them gods, unto whom 
 the word of God came . . . 
 Bay ye of him, whom the 
 Father sanctified and sent 
 into the world, Thou blas- 
 phemest ; because I said I 
 am the Son of God?" Cf. 
 v. 30. 
 
 The title Son of God as 
 an appellation of the Mes- 
 siah could not at that time 
 have carried any notion of 
 equality with God. The 
 metaphysical sense of the 
 term, with the thought of 
 "eternal, continuous genera- 
 tion," is of much later date, 
 the time of Origen. 
 
 John v. 18. "For this 
 cause therefore the Jews 
 sought the more to kill him, 
 because he not only brake 
 the sabbath, but also called 
 God his own Father, male in q 
 himself equal ivith God." Cf. 
 x. So. 
 
 [The 'iciov of v. 18 is 
 thrown in by objectors and 
 is not justified by anything 
 in the statement of v. 17 as 
 it stands.] 
 
 John i. 49. "Nathanael 
 answered him, Rabbi, thou 
 art the Son of God ; thou 
 art Kinq of Israel." Cf. i. 
 34 ; xi. 27 ; ix. 35, 37. 
 
 If the Baptist, Xathanael, 
 Martha, and Jesus himself 
 could use the title 'Son of 
 God' as simply synonymous 
 with Messiah, how could 
 " the Jews" understand, or 
 pretend to understand, by 
 the use of the name any as- 
 sertion of equality with God ? 
 
Appendix II. 
 
 215 
 
 John v. 46. " He (Moses) 
 wrote of me. 
 
 >» 
 
 John vi. 70. "Jesus an- 
 swered them, Did not I choose 
 you the twelve, and one of 
 you is a devil ? " 
 
 This is supposed to have 
 been said a year before the 
 last visit to Jerusalem. 
 
 Deut. xviii. 15—18. (Cf. 
 Acts iii. 22 ; vii. 37.) 
 
 a 
 
 We may suppose Deute- 
 ronomy to be a republication 
 of the law in the spirit and 
 power of Moses, put dra- 
 matically in his mouth ;" 
 Lux Mundi, p. 355 (ed. 10). 
 
 Similarly Prof. Driver 
 (Tntrod. to Lit, of 0. T. p. 82) 
 says that the composition of 
 this Book is probably "not 
 later than the reign of Ma- 
 nasseh." Again (p. 84), "the 
 true author is the writer who 
 introduces Moses in the third 
 person." 
 
 Matt. xix. 28. "And Jesus 
 said unto them, Yerily I say 
 unto you, that ye which have 
 followed me, in the regenera- 
 tion when the Son of man 
 shall sit on the throne of his 
 glory, ye also shall sit upon 
 tivelve thrones, judging the 
 twelve tribes of Israel." 
 
 This is said at a much 
 later date, and apparently the 
 idea of the fall of one of the 
 Twelve has not yet presented 
 itself. Cf. xx vi. 21. 
 
216 
 
 Kegni Evangelium. 
 
 John vii. 52. [The Sanhe- 
 drin to Nicodemus.] " Search, 
 and see that out of Galilee 
 ariseth no prophet." 
 
 A statement so inaccurate 
 could hardly have been made 
 by a body so learned. Jonah, 
 Tlosea, Nahum (and perhaps 
 Elijah, Elisha, and Amos) 
 were of Galilee. 
 
 John x. 8. " All that came 
 before me are thieves and 
 robbers." 
 
 Matt, xxiii. 2. The scribes 
 and the Pharisees sit on 
 Moses' seat. All things there- 
 fore whatsoever they bid you, 
 these do and observe." 
 
 Lake xiii. 28 
 
 "When ye shall see Abraham, 
 and Isaac, and Jacob, and 
 all the prophets, in the king- 
 dom of God." .... 
 
 John xii. 1, 2. "Jesus 
 therefore six days before the 
 passover came to Bethany. . 
 . . So they made him a 
 supper there." 
 
 Mark xiv. 1 — 3. "Now 
 after hco days was the feast 
 
 of the passover And 
 
 while he was in Bethany in 
 the house of Simon the leper, 
 as he sat at meat." . . . Cf. 
 Matt. xxvi. 6. 
 
 John xii. 6. "Now this he 
 said, not because he cared 
 for the poor ; but because he 
 was a thief, and having the 
 bag took away what was put 
 therein." 
 
 Matt. xxvi. 8. " When the 
 disciples saw it, they had in- 
 dignation, saying, To what 
 purpose is this waste ? " 
 
 Mark xiv. 4. " There were 
 some that had indignation 
 
Appendix II. 
 
 217 
 
 This passage marks the 
 growth of the Judas legend. 
 The desire to connect the 
 "indignation" only with one 
 hated name, and the charge 
 of dishonesty, are in striking 
 contrast to the more generous 
 statements of the Synoptists. 
 
 With the support of ii. 25 ; 
 vi. 64, 70, 71, we are tempted 
 also to ask why one known 
 as a thief and foreknown as 
 a traitor was retained in a 
 position of trust and fami- 
 liarity. 
 
 among themselves, saying, To 
 what purpose hath this waste 
 of the ointment been made ?" 
 
 John xiii. 38. Cf. Luke 
 xxii. 34. 
 
 According to these two 
 Evangelists the prediction of 
 Peter's denial takes place 
 during the Supper. 
 
 Matt. xxvi. 34. Cf. Mark 
 xiv. 30. 
 
 These writers place the 
 prediction on the road to 
 Gethsemane. 
 
 John xv. 15. "All things 
 that I heard from my Father 
 I have made known unto 
 
 ?j 
 
 you. 
 
 Here a full and direct 
 revelation from the Father is 
 
 Luke xxiv. 27. " And be- 
 ginning from Moses and from 
 all the prophets, he inter- 
 preted to them in all the 
 scriptures the things con- 
 cerning himself." 
 
 What need would there be 
 
218 
 
 Regni Evangel turn. 
 
 spoken of as given before the of weaker and remoter proof 
 Resurrection. by argument after the Resur- 
 
 rection ? 
 
 John xvii. 12. "Not one 
 of them perished, but the son 
 of perdition ; that the scrip- 
 ture might be fulfilled." 
 
 These words have all the 
 appearance of an ex post facto 
 comment upon the traitor's 
 death ; bat they are here 
 made to form part of the 
 Master's prayer for his dis- 
 ciples whilst Judas is still 
 alive. 
 
 John xvii. 18. "As thou 
 didst send me into the world, 
 even so Bent I them into the 
 world." 
 
 John xx. 21. " As the 
 Father hath sent me, even so 
 semi I you" 
 
 The Evangelist, confusing 
 for the moment his own his- 
 torical stand-point with that 
 of the speaker, makes the 
 prayer for those who had 
 been sent precede the actual 
 sending. 
 
 Similar instances of the 
 effect of subsequent history 
 on the composition of this 
 last discourse may be found 
 in xv. 6, 15, xvi. 2, xvii. 20. 
 See also iv. 21—24, 38, x. 
 16, xii. 21. 
 
Appendix II. 
 
 219 
 
 John xviii. 17. Cf. 25, 27. 
 
 Peter's denials take place 
 in the house of Annas. 
 
 John xviii. 24. " Annas 
 therefore sent him bound unto 
 Caiaphas the high priest." 
 
 Matt. xxvi. 57, 70, 72, 74. 
 
 Here the scene is laid in 
 the house of Caiaphas. 
 
 The balance of MSS. read- 
 ings is in favour of ow, 
 "therefore." The verse, then, 
 must stand where it is placed 
 in the text and must not be in- 
 serted into v. 15. It can only 
 introduce for the first time a 
 fresh incident. If this be so, 
 the interview described in 
 verses 15 — 23 is supposed by 
 the writer to have been held 
 before Annas " the high 
 priest." But the first three 
 Evangelists know nothing of 
 this interview, and by the 
 term " the high priest " they 
 mean Caiaphas to whom alone 
 the title belonged. 
 
 John xviii. 28. " And they 
 themselves entered not into 
 the palace, that they might 
 not be defiled, out might eat 
 the passover." 1 (Cf. xiii. 1, 
 29, and perhaps xix. 36). 
 
 Mark xiv. 12. (Matt. xxvi. 
 17. Luke xxii. 7). " On the 
 first day of unleavened bread, 
 when they sacrificed the pass- 
 over, his disciples say unto 
 him, Where wilt thou that 
 
 1 It has been contended, however, that rb irctcxa here refers, not 
 to the Paschal Lamb, but to the Chagigah, another sacrifice of the 
 Paschal feast, which was brought on Nisan 15. See Edersheim, 
 
220 
 
 Itegiii Evangelhim. 
 
 From this passage it is 
 clear that by this writer the 
 crucifixion is placed before 
 the eating of the Passover — 
 in other words, in the after- 
 noon of the 14th Nisan. 
 
 we go and make ready that 
 thou ma vest eat the pass- 
 over ? 
 
 From this passage it is 
 equally clear that the Synopt- 
 ists place the crucifixion after 
 the Passover — in other words 
 in the afternoon of the 1 5th 
 Nisan. 2 If we adhere to the 
 day of the week, Friday, the 
 difference of a day in the 
 date of the month involves, 
 of course, a difference of 
 twelve months in the date of 
 the year. 
 
 John xix. 14. " It was 
 about the sixth hour" — i.e., 
 twelve o'clock in the day. 
 
 If it be argued that some 
 special mode of reckoning 
 time has been followed by 
 this writer, and that he means 
 six a.m., space will have to 
 be found between the early 
 morning (n-pm) and six o'clock 
 
 Life and Times of the Messiah, vol. ii. Of this extension there is 
 no evidence, says Dean Plumptre. 
 
 2 This is done, apparently, in order to identify the Last Supper 
 with the eating of the Paschal meal and so to give it the character 
 of a Passover. 
 
 Mark xv. 25. "And it was 
 the third hour, and they 
 crucified him " — i.e., nine 
 a.m. 
 
 Mark xv. 33. "And when 
 the sixth hour was come, 
 there was darkness over the 
 whole land until the ninth 
 hour." 
 
Appendix II. 221 
 
 for the three scenes of the 
 trial before Pilate, for the 
 sending to Herod and the 
 setting at nought by his 
 soldiers, and for the final 
 scourging and mockery before 
 the delivery for crucifixion ; 
 (John xviii. 28 — xix. 14 and 
 Luke xxiii. 6 — 12). In ch. 
 iv. 6. " the sixth hour " can 
 hardly be anything but noon, 1 
 and this would require the 
 ordinary Roman and Jewish 
 reckoning of time, and the 
 same reckoning here would 
 make twelve o'clock the hour 
 of the delivery. Compare 
 also i. 39, iv. 52, for similar 
 notes of time. 
 
 John xx. 28. " Thomas John xx. 17. " Go unto 
 answered and said unto him, my brethren, and say to them, 
 
 My Lord and my God." I ascend unto my 
 
 God and your God" 
 
 1 So late an hour as six in the evening, with an Eastern 
 twilight, is excluded by the length of the conversation which 
 follows and by the force of verses 16 and 35. Dr. Sanday 
 (Expositor, Jan. 1892) after a careful study of the evidence, and 
 especially of Bilfinger's exhaustive treatises on the subject, con- 
 fesses that he is obliged to pronounce against the reckoning from 
 midnight to midday defended by Tholuck and Wieseler and 
 adopted by Bp. Westcott (St. John, p. 282). 
 
222 
 
 Regni Evangeliwm, 
 
 John xx. 28. "Thomas 
 answered and said unto him, 
 My Lord and my God." 
 
 This is said in the presence 
 of the Ten who had already 
 been convinced. Cf. v. 20. 
 
 Matt, xxviii. 16. "But the 
 eleven disciples went into 
 Galilee. . . . And when they 
 saw him, they worshipped 
 him : but some doubted." 
 
 Some, therefore, doubted 
 in Galilee who had already 
 been persuaded beyond all 
 doubt in Jerusalem. If it is 
 contended that those who 
 doubted were unmentioned 
 bystanders, or inferior disci- 
 ples, then there is nothing to 
 limit the Commission given 
 in vv. 19, 20, to the Eleven. 
 
 John xxi. 1 — 14. 
 
 The miraculous draught of 
 fishes. 
 
 Luke v. 1 — 11. 
 
 No miraculous draught of 
 fishes is recorded by the First 
 and Second Evangelists in 
 the corresponding sections 
 (Matt. iv. 18—22. Mark i. 
 16 — 20). The narratives in 
 the Third and Fourth Gospels 
 are so closely similar that we 
 can only suppose that each 
 writer has given to the same 
 tradition his own historic 
 setting. But, if this be so, 
 what becomes of the history ? 
 
APPENDIX III. 
 
 The Christology of the New Testament. 
 
 Authorities. — Dorner, Entwickelungsgeschichte der 
 Lehre von der Person Christi, 1845 ; Beyschlag, 
 Die Christologie des Neuen Testaments, 1866 ; 
 Reville, Ilistoire du Dogme de la divinite de Jesus- 
 Christ, 1876 ; Gess, Christi Person und Werk, 1887 ; 
 Harnack, Dogmengeschichte , 1888 — 90 ; Liddon, 
 Bampton Lecture, 1866; Reuss, Histoire de la 
 Theologie Chretienne, 1864 ; Stap, Etudes his- 
 toriques et critiques sur les origines du Chris- 
 tianisme, 1891. 
 
 It will be convenient for our purpose to take the 
 Books of the New Testament in three groups ; (1) the 
 Pauline and Deutero-Pauline Epistles, the Epistles 
 of Peter, James and Jude, and the Epistle to the 
 Hebrews; (2) the Synoptists and the Acts of the 
 Apostles ; (3) the Johannine Writings. 
 
 The two Epistles to the Corinthians, the Epistle to 
 the Galatians, and the Epistle to the Romans are 
 generally allowed to be undoubtedly genuine. 1 
 
 1 The genuineness even of these is questioned by the newer 
 school of Steck, Loman and Volter. 
 
224 Regni Evangelium. 
 
 There is a strong probability in favour of the Epistles 
 to the Thessalonians and of the Epistle to the Philip- 
 pians, and, in a less degree, in favour of the Epistles 
 to the Colossians and to Philemon ; there is more 
 doubt as to the Epistle to the Ephesians ; and doubt 
 becomes almost certain denial in the case of the so- 
 called Pastoral Epistles. 
 
 One reason for the hesitation felt with regard to nine 
 out of the thirteen Epistles lies in the fact that the 
 Christology of those which are questioned differs in a 
 marked degree from that of those which are admitted 
 to be genuine. It is, indeed, conceivable that in 
 course of time the Apostle may have expanded his 
 conception of the Person of Christ, and may have ex- 
 pressed himself in the bolder tone of the later Epistles. 
 But, however this may be, we shall be wise in taking 
 the four undisputed Epistles by themselves, regarding 
 them as the first documentary evidence open to us 
 as to the belief of at least one prominent Christian 
 teacher in the Apostolic age with respect to the nature 
 of Christ. 
 
 I. The Pauline Epistles. 
 
 i.— Rom. 1 Cor. 2 Cor. Gal. 
 
 The monotheistic basis of the Apostle's belief is very 
 distinctly laid down. From the One God Jesus is 
 carefully distinguished, so carefully that, in the face of 
 this distinction, it is impossible to give to Rom. ix. 5 
 
Appendix III. 225 
 
 any other than one of the renderings placed in the 
 margin of the Revised Version. 1 
 
 Bom. iii. 30 ; xvi. 27. 1 Cor. viii. 4, 6. Gal. iii. 20. 
 
 Jesus is : — 
 
 The One, Pre-existent, Archetypal, Heavenly Man, 2 
 (cf. John iii. 13 ; vi. 62. Rom. viii. 29. Ephes. i. 4, 
 5), the Second Man, the Last Adam; born, according 
 to the flesh, of the seed of David, and afterwards 
 'determined' to be the Son of God by the Resurrection. 3 
 
 Bom. v. 15. 1 Cor. xv. 21, 45, 47 ; x. 4, 9. 2 Cor. viii. 9. 
 Bom. i. 3. Gal. iii. 16 ; iv. 4. Bom. i. 4. 
 
 He is the 'Spirit' of God and he 'became,' when 
 
 1 Tbv yovp 'Irjffdvu ovre UavXos ir6\fj.T\(Tev tnrelv 6e6v. — Cyril of 
 Alexandria. 
 
 2 On the ideal pre- existence attributed by Jewish apocryphal 
 writers to the Patriarchs, to Moses, even to the Tabernacle and 
 the Temple, see Harnack, Dogmengeschichte, i. 89 ; Schiirer, 
 Geschichte des Judischen Volhes, II. ii. 29 ; Gfrorer, Jahrhun- 
 dert des Heils ; and cf. Exod. xxv, 9, 40 ; xxvi. 30 ; xxvii. 8. 
 Numb. viii. 4. The spiritual ' heavenly man ' is a favourite con- 
 ception with Philo. Compare also the personification of ' Prin- 
 cipalities,' ' Powers,' ' Virtues,' &c, in the tabulated hierarchies 
 of angels current among the Jews. 
 
 3 Cf . Acts xiii. 23 ; xvii. 31 ; where this ' determination ' of 
 Sonship is still more definitely expressed in speeches attributed to 
 S. Paul : — " Of this man's seed hath God according to promise 
 brought unto Israel a Saviour, Jesus ; " " He hath appointed a 
 day in the which he will judge the world in righteousness by the 
 man whom he hath ordained ; whereof he hath given assurance 
 unto all men, in that he hath raised him from the dead." [There 
 is here not the slightest hint, and apparently not the slightest 
 inkling, of any previous 'assurance' by a miraculous birth.] 
 
 Q 
 
226 Ilegni Evangelium. 
 
 raised from the dead, a life-giving spirit, and a be- 
 stower of spiritual blessings. 
 
 2 Cor. iii. 17. 1 Cor. xv. 45 ; xii. 27. 2 Cor. iv. 10 ; xiii. 5. 
 Rom. i. 7. 1 Cor. i. 3. 2 Cor. i. 2. Gal. i. 3. 
 
 To confess that he is Lord is the prime article of 
 Christian belief. But this title he holds by creation 
 and bestowal, and not by original and inseparable right. 
 (Cf. Acts ii. 34—36. Phil. ii. 9—11). 
 
 Rom. x. 9. 1 Cor. xii. 3. 
 
 He is the ' Image,' eikuv, of God in the ' likeness/ 
 o/jLoito/Lia, of flesh. (But the same word 'image' is 
 used of man in relation to God in 1 Cor. xi. 7, and of 
 man in relation to Christ in Rom. viii. 29 ; Col. iii. 10). 
 
 Rom. viii. 3. 2 Cor. iv. 4. 
 
 He is the Agent of God's activity in the created 
 world. (The apostle is thinking possibly only of the 
 spiritual world in which the agency of Christ produces 
 the ' new creature ;' cf. Gal. vi. 15 ; Eph. ii. 10, 
 iv. 24 ; Col. iii. 10). 
 
 1 Cor. viii. 6 ; cf . 1 Cor. i. 30 ; 2 Cor. v. 18. 
 
 But God is his God (cf. especially Eph. i. 17, and 
 John xx. 17 ; Rev. iii. 2, 12), and Head ; 
 
 Rom. xv. 6. 2 Cor. i. 3. Eph. i. 3. 2 Cor. xi. 31. 
 
 1 Cor. xi. 3 ; iii. 23. 
 
 By Him he is sent ; 
 
 Rom. viii. 3. Gal. iv. 4. 
 
 By Him he is raised from the dead ; 
 
 Rom. vi. 4 ; viii. 11. 1 Cor.vi. 14. 
 
 By His power he lives ; 
 
 2 Cor. xiii. 4. 
 
Appendix III. 227 
 
 To Him he is therefore subject, and the power which 
 he receives he restores. 
 
 1 Cor. iii. 23; xi. 3 ; xv. 28. 2 Cor. iv. 4, 6. 
 
 In relation to men, Jesus is : — 
 
 The 'Firstborn' 1 among many brethren, subject 
 with them to weakness and suffering, but ' without 
 
 • > 9 
 
 sin . 
 
 Eom. viii. 29. 2 Cor. xiii. 4 ; i. 5 ; v. 21. Gal. ii. 17. 
 
 ii. — 1, 2 Thess. Phil. Coloss. Eph. 1, 2 Tim. Tit. 
 
 In this group of Epistles Jesus Christ is : — 
 
 The ' Beloved of God;' the 'Son of His love ;' 
 His ' Son.' 
 
 Eph. i. 6. Col. i. 13. 1 Thess. i. 10. 
 Pre-existent ; 
 
 Eph. i. 4. ; iv. 9, 10. Col. i. 15, 17. Phil. ii. 6. 
 
 1 The Christological meaning of irpurSroKos in the New Testa- 
 ment must be determined by the four following passages : — Rom. 
 viii. 29 ; Col. i. 15, 18 ; Rev. i. 5. The first and third are explained 
 by the defining power of the prepositions which are used in 
 conjunction. The question remains whether the second ' first- 
 born of all creation,' is analogous to the fourth, ' first-born of 
 the dead ' — in a word, whether Christ is one, though the first, of 
 created things, as he is one, though the first raised, of the dead. 
 Grammatically the identity of construction might, perhaps, be 
 maintained, but the context of Col. i. 15, especially v. 17, requires 
 us to admit that the' intention of the expression is that Christ is 
 'prior to all creation. Cf. Rev. iii. 14. See, however, Reuss, 
 Theologie Chrdtienne, II. 75. 
 
 The word itpwtStokos, like iiK<*>u, is one of the Alexandrian terms 
 applied to the Logos under the slightly varied form irpu>T6yovos. 
 
 2 The use of d/xStufxa above is thereby explained. His humanity 
 was only a ' likeness ' of sinful flesh. The true * Heavenly Man* 
 
 Q2 
 
228 Regni Evangelium. 
 
 A ' Form' of God ; an ' Image' of God (as in 2 
 Cor. iv. 4) ; and • Firstborn' absolutely (as in Heb i. 
 
 6); 
 
 Phil. ii. 6. Col i. 15. (But see iii. 10). 
 
 It is the good pleasure of God that His ' Fulness' 
 should dwell in him bodily. 1 
 
 Col. i. 19. (But see ii. 10, and Eph. iii. 19). 
 Col. ii. 9. (But see Eph. i. 22, 23. iv. 12). 
 
 Conversely, he is, with the life of the saints, in God ; 
 the source and centre, the creative agent and final 
 cause, of the Universe. 
 
 Col. iii. 3. (Cf. 1 Cor. iii. 23 ; i. 16). 
 
 By the Father he is : — 
 Raised from the dead ; 
 
 Eph. i. 20. 1 Thess. i. 10. 
 
 Exalted ; 
 
 Eph. i. 20. Phil. iii. 21. Col. ii. 9. 
 
 Endowed with powers and titles (' Lord,' ' Heir, 
 1 Head') superior to those already enjoyed, and con- 
 ferred by way of reward. 
 
 Eph. i. 22, 23. (Cf. 1 Cor. xv. 27. Gal. iii. 16, 18). 
 Col. ii. 9—11. (Cf. Rom. viii. 17). 2 Thess. i. 7—10. 
 
 is also the ideal Earthly Man, subject in the flesh to weakness 
 (ii. Cor. xiii. 4), and death (Rom. vi. 9), but preserved by the 
 1 spirit of holiness ' (Rom. i. 4) from the taint of sin. Inasmuch 
 as the absence of inward propensity to sin would not be outwardly 
 apparent, the likeness of sinful flesh would still remain. 
 
 1 The essential distinction between God and Christ could 
 scarcely be more definitely expressed. The terms ■ good pleasure' 
 and 'dwell,' to name no other, mark points of departure in 
 thought and time, and imply the coming to pass of that which had 
 not been a necessary and eternal fact. 
 
Appendix III. 229 
 
 But the Father of glory, to Whose glory he is con- 
 fessed as Lord, is " the God of our Lord Jesus Christ;" 
 
 Eph. i. 3, 17. Phil. ii. 11. (Cf. Rom. x. 9. 1 Cor. xii. 3). 
 1 Thess. i. 9—10 ; iv. 14. 
 
 To Him alone belong absolute majesty, the will to 
 save and the power to judge. 
 
 1 Thess. iii. 13 ; iv. 3. 2 Thess. i. 5. 1 Thess. i. 4, 5, 9. 
 
 2 Thess. ii. 13. 
 
 In the Pastoral Epistles Christ Jesus is described 
 as : — 
 
 The one ' Mediator,' himself man, between the 
 One God and men ; of the seed of David ; risen from 
 the dead ; 
 
 1 Tim. ii. 5 ; iii. 16; vi. 15. 2 Tim. ii. 8. 
 
 The ' Saviour' who abolished death ; l 
 
 2 Tim. i. 10 ; ii. 10. Tit. i. 4 ; ii. 13 ; iii. 6. 
 
 Pre-existent ; 
 
 2 Tim. i. 9, 10. 
 
 The righteous ' Judge' who shall judge the quick 
 and the dead ; 
 
 2 Tim. i. 18 ; iv. 1, 8. 
 
 But the time of his ' appearing' is known only to 
 " the only God," " Who only hath immortality," " the 
 blessed and only Potentate," " the blessed God." 
 
 1 Tim. vi. 14, 15 ; i. 17 ; vi. 15, 16 ; i. 11. 
 
 1 Some have tried to draw argument for the deity of Christ 
 from Tit. i. 3 — " according to the commandment of God our 
 Saviour " — forgetting that in these Epistles the term Saviour is 
 used nearly as frequently of the Father : — 1 Tim. i. 1 ; ii. 3 ; iv. 
 10. Tit. ii. 10 ; iii. 4. Cf. Luke i. 47. Jude 25. 
 
230 Regni Evangelium. 
 
 iii.— 1 Pet. Jas. Jude. 
 
 The writer of the First Epistle of Peter, like the 
 Synoptists, knows of no personally pre-existent Christ. 1 
 He speaks of Him as : — 
 
 ' Foreknown' in the knowledge of God ; (cf. i. 2, 
 Rom. viii. 29) ; ■ Elect' with God ; 
 
 1 Pet. i. 20 ; ii. 4, (cf. 6.) 
 
 The ' Chief Shepherd' hereafter to he manifested ; 
 
 1 Pet. v. 4 ; ii. 25. (Cf. i. 7, 13). Jas. v. 8, 9. 
 
 Sinless ; 
 
 1 Pet. i. 19 ; ii. 22 ; iii. 18. 
 
 Raised by the Father from the dead ; receiving 
 glory from Him on His right hand ; angels being made 
 subject unto him ; 
 
 1 Pet. i. 21 ; iii. 22. (2 Pet. i. 17). 
 
 1 Two verses in this Epistle — i. 23 and i. 11 — have been pressed 
 into argument for the writer's belief in the prc-existence of 
 Christ ; but a comparison of the first with the emphatic repetition 
 in v. 25, and the recollection that ' the prophets ' of the second 
 passage are most likely ' prophets ' of the Apostolic Church (cf . 
 Rom. viii. 9. Gal. iv. 6) who testified beforehand the sufferings 
 unto, or for, Christ, will give a very different interpretation of 
 the texts. 
 
 Similarly in 2 Pet. i. 1. " Our God and Saviour Jesus Christ " 
 should rather be translated, Our God and the Saviour, both 
 because it is highly improbable that the Epistle would open 
 without mention of the Father, and because the omission of the 
 article in the Greek decides nothing. Cf. Tit. ii. 13. " To speak 
 of the ' appearing ' of God the Father," says Usteri commenting 
 on this last passage, "would be against all analogy;" but the 
 closing words of the so-called Second Epistle of Clement, " we 
 know not the day of God's 'appearing,'" supply at least one 
 instance to the contrary. 
 
Appendix III. 23X 
 
 Christ, sanctified in the heart as Lord, the Lord of 
 glory ; 
 
 1 Pet. iii. 15. Jas. i. 1 ; ii. 1. Jude 4. (2 Pet. i. 2). 
 
 But the Father is the source of all blessing and 
 the ultimate object of belief ; 
 
 1 Pet. v. 10 ; iv. 10, 11, 16, 17, 19 ; i. 21. 
 
 He is the God of Jesus Christ ; 
 
 1 Pet. i. 3. Cf. Jude 25. 
 
 iv.— Hebrews. 
 
 It is impossible to gather from the Epistle to the 
 Hebrews any consistent theory of the Person of Christ. 
 In the opening verses the title Son of God seems to 
 include not only all that was connected with the con- 
 ception of Messiah, but also nearly all that attached to 
 the idea of the Logos. 
 
 The 'Son' (i. 28; iii. 6; iv. 14; v. 8; vi. 6; 
 vii. 3, 28 ; x. 29) is :— 
 
 The ' Effulgence ' of the glory of God ; 
 
 i. 3. 
 
 The ' Impress ' of His substance ; 
 
 i. 3. 
 
 His 'Agent ' in creative action ; 
 
 i. 2 ; cf . xi. 3. 
 
 He upholds all things by the word of his Father's 
 power ; 
 
 i. 3 ; cf . xi. 3. 
 
 But the Son is at the same time : — 
 Man, son of man ; 
 
 ii. 6. 
 
232 Regni Evangelium. 
 
 Of the tribe of Judah ; 
 
 vii. 14. 
 
 1 Firstborn ' among many sons ; 
 
 i. 6 ; ii. 10, 11 ; xii. 7, 9, 23. 
 
 ' Brought ' into the world j 1 
 
 i. 6. 
 
 In all things made like unto his fellow-men, sin 
 only excepted ; 
 
 ii. 11—14, 17 ; iv. 15 ; vii. 26 j ix. 14. 
 
 He prays and cries with tears to his Father Who 
 is able to save him from death ; by the grace of God 
 tastes death ; and by Him is brought again from the 
 dead. 
 
 v. 7 ; ii. 9 ; xiii. 20. 
 
 By his God he is : — 
 
 'Anointed' ; 
 i. 9. 
 
 Made ' perfect' ; 
 
 ii. 10 ; t. 9 ; vii. 28. 
 
 Named a ' High Priest' and ' appointed' ; 2 
 
 v. 10 ; iii. 2 ; cf. v. 5. 
 
 To do His will he comes ; 
 
 x. 7. 
 
 To Him he is faithful ; 
 iii. 2. 
 
 1 The ambiguity of the word ' again 'in i. 6. makes it possible 
 that the reference may be to a second Advent. 
 
 1 If this be indeed the meaning of noi-fjaavn, and not rather 
 4 created ' him, without reference to any office. 
 
Appendix III. 233 
 
 By Him he is heard because of his ' godly fear' 
 
 v. 7. 
 In His heavenly sanctuary he is a ' Minister' ; 
 before His face he ' appears' ; to Him he is ' offered' ; 
 he is His 'Apostle' j 1 
 
 viii. 2 ; ix. 24, 28 ; iii. 1. 
 
 By Him he is ' counted worthy' of glory; ' crowned' 
 with glory and honour ; ' appointed' heir of all things ; 
 
 iii. 3 ; i. 9 ; i. 2. 
 
 He glorifies not himself to be ' made' a high priest ; 
 v. 5. 
 
 He ' becomes ' better than the angels ; 2 ' becomes' 
 merciful ; ' learns' obedience ; 
 
 i. 4 ; ii. 17 ; v. 8. 
 
 He even becomes Son of God, for the name is one 
 which he ' inherits,' and it dates from a certain day. 
 
 i. 4, 5 ; v. 5. 
 
 II. i. — The Synoptists. 
 Jesus is a son of David by natural parentage ; 
 
 Matt. i. 1—16. Luke iii. 23—38. 
 
 Cf. Matt. xiii. 55. Mark vi. 3. Luke ii. 27, 48; iv. 22 
 John i. 45 ; vi. 42. Gal. iv. 4 (e/c yvvcutcSs, not e/c irapBevov 
 For the current acceptation of the phrase 'born of a woman,' 
 see Matt. xi. 11). 
 
 1 Cf. Justin, Ajpol. i. 14, 83. 
 2 Would not this frequent comparison with angels in i. ii., it 
 has been asked, be altogether superfluous, if the idea of the 
 eternal Second Person of the Trinity had entered into the 
 writer's conception ? 
 
234 Regni Evangelium. 
 
 [The two Genealogies of the First and Third Gospels 
 preserve the supposed records of the "generation" of 
 Jesus in corrected, though unharmonised, forms. The 
 first is modified by a slight turn in the concluding 
 verse, the second by the insertion of a parenthesis in 
 the opening words. 1 By no other explanation than 
 that of after-adaptation to the altered belief of a later 
 age, is it possible to account for their introduction, or 
 rather for their retention. In their present condition 
 and position they prove nothing. To have been sprung 
 from David by * legal' succession only, was not, in any 
 fair Messianic sense, to be, " according to the flesh," 
 the son of David at all. 2 On the other hand, there is 
 no Scriptural proof, nor any trustworthy evidence any- 
 where, of the Davidic descent of Mary. If Joseph and 
 Mary go to " the city of David," it is because he is "of 
 the house and family of David" (Luke ii. 4). Moreover, 
 if Acts ii. 30 (" of the fruit of his loins"), xiii. 23 (" of 
 this man's seed"), Rom. i. 3 ("of the seed of David 
 according to the flesh"), 2 Tim. ii. 8 (" of the seed of 
 David"), had been intended, and understood, to refer 
 to the natural descent of the mother of Jesus, there 
 
 1 For strained explanations of iyewriac and of £* ivo/ii^ro, 
 see Wordsworth ad loc. and Credncr, Einleitung in das Neue 
 Testament, p. 68. 
 
 2 " Le Christ devait etre plus que l'heritier legal du grand 
 Roi, il devait etre materiellenient de son sang, aussi bien que du 
 sang d'Abraham. Je ne crois pas qu'il soit possible de revoquer 
 cela en doute." — Pere Didon, Jesus Christ, Paris, 1891, p. 844. 
 This is an important admission from the conservative side. 
 
Appendix III. 235 
 
 would have been no necessity for the weaker argument 
 of two imperfect and irreconcilable attempts to trace 
 the line of descent by legal connection through Joseph, 
 the reputed father. — Those who admit that both 
 genealogies profess to give the Davidic descent of 
 Joseph, (apart from the difficulty of the parentage of 
 Shealtiel), in order to reconcile ' Heli' of the second 
 with ' Jacob ' of the first, are driven to two violent 
 assumptions, (1) that there was a levirate marriage 
 (Deut. xxv. 6), (2) that the two * brothers ' who had 
 the same wife in succession were not brothers, but half- 
 brothers. See, further, Appendix II. p. 166.] 
 
 Not by conception, or birth, but in the moment of 
 baptism, the Holy Spirit descends upon him and he 
 becomes Son of God. A voice from heaven marks the 
 instant of the new birth ; x 
 
 Matt. in. 16, 17. Mark i. 10, 11. Luke iii. 22. Cf . 1 John v. 6. 
 
 He is still, however, the chosen ' Servant' of 
 Jehovah, and therefore the Divine Sonship expresses 
 rather an ethical than a metaphysical relation ; 
 
 Matt. xii. 18. Cf . Matt. ix. 8.. Luke, i. 35 ; iii. 38 ; xxiv. 19. 
 
 1 Justin in more than one place identifies the voice from 
 heaven with the words of the Second Psalm : " Thou art my 
 son ; This day have I begotten thee." (See Anger's Synopsis, 
 p. 22). For the too definite second clause, later revisers of the 
 Gospel Narrative have substituted the colourless words, " in 
 whom I am well pleased." It is singular that S. Paul, on the 
 other hand, in Rom. i. 4 dates the ' determination' of the divine 
 Sonship from the Resurrection, whilst the writer of the Epistle 
 to the Hebrews connects it with the Ascension ; (i. 4., v. 5.) 
 
236 Regni Evangelium. 
 
 He * becomes' full of wisdom ; 
 
 Luke ii. 40, 52. 
 
 He is liable to temptation and to occasional shadows 
 of ignorance, indecision, dejection, and despair; 1 
 
 Matt. iv. 1 — 11. Mark xii. 13; xiii. 32. Luke iv. 13. 
 
 Matt. xxvi. 38, 39 ; xxvii. 46. 
 
 Cf. John vii. 8, 10 ; xii. 27 ; xiii. 21 ; xviii. 7, 34. 
 
 He is a ' Prophet' (avrip irpo^iT^q) before God ; 
 
 Luke xxiv. 19. 
 
 From the Father he receives power and authority, 
 but within certain limits. That which he reveals has 
 been ' delivered' unto him ; 
 
 Matt. ix. 8 ; xii. 28 ; xxviii. 18 ; xi. 27. 
 
 The Father alone knows and controls the destinies 
 of men : He alone is absolutely and supremely good ; 
 
 Matt. xiii. 32; xx. 23. Mark x. 18, 40. Luke xviii. 19. 
 
 Jesus, under various titles, is acknowledged to be 
 the Messiah, but the thought of his pre-existcnce, 
 apparently, has not yet presented itself. 2 For references, 
 see pp. 22 — 24. 
 
 So far we have traced in the First Three Gospels the 
 ground-work of the earliest Christian belief as to the 
 
 1 There is no hint or suggestion in the Gospels, or indeed in 
 the New Testament generally, of the Two Natures and Two "Wills 
 in One Person which reconciled for theologians of the fifth century 
 the opposed notions of the deity and the humanity of Christ. 
 
 2 It is worthy of notice that the First and Third Synoptists 
 who support the idea of the Miraculous Birth have no idea of 
 the Pre-existence of Christ, whilst the writer of the Fourth 
 Gospel and S. Paul insist on the Pre-existence, but know 
 nothing of any preternatural conception. 
 
Appendix III. 237 
 
 being and office of Christ, gathered in from oral 
 tradition and embedded in the written record. But 
 fragments of legendary invention, of pious comment, 
 of ardent forecast, show themselves here and there in 
 the mass of historic fact. The son of " Joseph," or of 
 " the carpenter," in one place, becomes the Virgin-born 
 in another. The descent of the Holy Spirit dates, not 
 from the day of baptism, but from the moment of 
 conception ; spiritual affiliation becomes preternatural 
 generation ; and the anointing of Messiah is lost in the 
 greater mystery of the overshadowing of Messiah's 
 mother. The title Son of God reaches a higher than 
 ethical or theocratic sense (Luke i. 35). He who in 
 full manhood stood unknown amongst the crowd 
 (John i. 26) is greeted at his birth by the hosts of 
 heaven, is adored in his cradle by the lowly and the wise 
 (Matt. ii. 11 ; Luke ii. 14, 16). All things are delivered 
 unto him of his Father, and only by the Father is he 
 known (Matt. xi. 27 ; Luke x. 22). He is transformed 
 on a holier mount with a brighter transfiguration than 
 that of Moses, and a flash of more than human glory 
 dazzles for a moment human eyes (Matt, xvii, 1, 2). 
 There will be a fuller revelation of his majesty when he 
 comes on the clouds of heaven and gathers the elect by 
 his angels from one end of heaven to the other (Matt. 
 xxiv. 30, 31; Luke xxi. 27). He is 'lord' 1 of the 
 
 1 In many passages in the Synoptists Jesus is addressed, or 
 speaks of himself, as Lord (Kvpios). It is clear from Acts 
 ii. 36 (cf . Ps. ex. 1) that the title could have carried no special 
 
238 Regni Evangelium. 
 
 sabbath (Mark ii. 28 ; Luke vi. 5) ; he is ' greater ' 2 
 than the temple (Matt. xii. 6) ; all authority has been 
 given unto him in heaven and on earth (Matt, xxviii. 18) ; 
 and with his parting words he places his own name 
 between the names of the Father and of the Holy Ghost 
 (Matt, xxviii. 19). 
 
 But all these embellishments, pretensions and pre- 
 dictions, extravagant as they are, are still very far from 
 the level of later dogmatic assertion. They embody 
 the musings, inferences and yearnings of a generation 
 of believers too far from the plain facts to be strictly 
 faithful to them, and yet too near altogether to neglect 
 them. Possible modes of pre-existence, distinctions in 
 the Godhead, hypostatic unions, moral dualisms — these 
 are not the subjects which engross the unlettered 
 converts who collected and preserved the reported deeds 
 and utterances of Christ, and we look in vain in their 
 records for deep questionings and subtle solutions. 
 Variations and expansions of current accounts are 
 received, indeed, without scrutiny, and are arranged 
 without harmony. But even speculation has its stages, 
 
 significance until after the Resurrection. Its meaning, there- 
 fore, in these passages is that which it bears in such places as 
 Matt, xviii. 25, xxi. 30, 40, xxiv. 45, xxvii. 63, &c. The suggestion 
 of auy other sense would involve an anachronism. In 1 Cor. 
 vi. 14, viii. 6, the terms ' God ' and ' Lord' are contrasted ; cf. 
 Ephes. i. 17, Jas. i. 1, 1 Pet. i. 3, Jude 4, 25. See, further, 
 Simcox, The Writers of the New Testament, p. 12. 
 
 2 Another reading, /j-ci(oi>, u a greater thing," might possibly 
 denote the ' Gospel.' 
 
Appendix III. 239 
 
 and is subject to a law of development, and the time 
 had not yet come for propounding hard problems. In 
 short, there is not a word in the Synoptic Gospels 
 which serves to establish any set doctrine of the deity 
 of Christ. The concluding words of the First Gospel 
 which seem at first sight to hover on the margin of a 
 definition are, as we have seen (Appendix II), a sacra- 
 mental formula of comparatively late date and are still 
 far removed from the metaphysical, Trinitarian formula 
 into which they were afterwards pressed. And, if the 
 inclusion of the Son in xxviii. 19 is an assertion of 
 deity, what are we to say of the distinction in xii. 32 ? 
 Would this distinction have been endurable, even to 
 those who were only approaching the belief that, " In 
 this Trinity none is afore, or after other : none is 
 greater, or less than another; But the whole three 
 Persons are co-eternal together: and co-equal?" Cf. 
 John v. 23. 
 
 ii. — The Acts of the Apostles. 
 
 In the Acts of the Apostles Jesus is : — 
 
 A man ' approved,' ' ordained,' ' anointed' by God ; 
 of the seed of Abraham ; a son of David, " of the fruit 
 of his loins ;" son of man ; 
 
 ii. 22 ; xiii. 38 ; x. 38 ; xvii. 31. (Cf . John viii. 40. 1 Tim. ii. 5.) 
 iii. 25 ; ii. 30 ; xiii. 23 ; vii. 56. 
 
 A < Servant ' of God (cf. 1 Pet. ii. 22—25. Matt. 
 
240 Regni Evangelium. 
 
 viii. 17 ; xii. 18) ; the ' Kighteous One; ' the ' Holy and 
 Kighteous One ; ' a ' Prophet ' like unto Moses. 1 
 
 iii. 13, 26; iv. 27, 30. Cf. iv. 25; vii. 52; xxii. 14; iii. 14; 
 ii. 27 ; iii. 22. Cf . Deut. xviii. 15. 
 
 By God he is made : — 
 
 A ' Messenger ' to His people ; ' Lord and Christ ' 2 
 (icvpiov for Otov should prohahly be read in xx. 28) ; 
 a * Prince ' and a ' Saviour ; ' 
 
 x. 36 ; ii. 36 ; x. 36, 38 ; iii. 20, (cf. 18) ; iv.27 ; iii. 15 ; v. 31. 
 
 It is by the operation of God that he heals the 
 oppressed, that he is ' raised ' from the dead ; by His 
 right hand he is ' exalted ' to heaven, and * ordained ' 
 Judge of quick and dead ; 
 
 x. 38 ; ii. 24, 32 ; iii. 15, 26 ; iv. 10 ; x. 40 ; ii. 34 ; iii. 21 ; 
 v. 31; x. 42. 
 
 From God he receives the gifts which he pours 
 upon his church ; at His side he stands, honoured, but 
 distinct ; 
 
 ii. 33 ; vii. 55. 
 
 His name is called upon (in prayer) ; 8 
 
 ix. 14, 21 ; xxii. 16 ; cf . vii. 59 ; 1 Cor. i. 2. 
 
 1 " From among your brethren" is a clause which Peter would 
 hardly have quoted if he had known of any pre- existence and 
 miraculous birth. 
 
 2 With rbv 7rpoKexeipi0>i€»'o»' used of the ' appointment ' of 
 Christ in iii. 20, compare the use of the same word in xx. 14, 
 xxvi. 16. It is easy to see how the idea of pre-determination would 
 quickly become confused with that of pre-existence. Cf. 1 Pet. 
 i. 20. 
 
 3 If this be the meaning of (iriKaXeicBai, and not rather 
 ' appeal' to a judge, or to a witness, as in Acts xxv. 11, 12, 21, 
 25 ; xxvi. 32 ; xxviii. 19 ; 2 Cor. i. 23. 
 
Appendix III. 241 
 
 He is the ' Son of God,' but the title is considered 
 as synonymous with that of the ' Christ.' 
 
 ix. 20, (cf. 22) ; viii. 37 (found in some ancient authorities). 
 
 The whole conception is summed up in a single 
 sentence when his chief apostle is made to say of him : 
 — " God anointed him with the Holy Ghost and with 
 power : who went about doing good, and healing all 
 that were oppressed of the devil ; for God was with 
 him." 
 
 x. 38. 
 
 III. i. — Revelation. 
 
 In this Book Jesus is : — 
 
 The ■ Root ' and the ' Offspring' of David ; 
 
 v. 5 ; xxii. 16. 
 
 The ' Lion ' of the tribe of Judah ; 
 v. 5. 
 
 The faithful ' Witness ; ' 
 
 i. 5. 
 
 The bright, the morning ' Star ; ' 
 
 xxii. 16. 
 
 ' King of Kings,' and ' Lord of Lords ; ' 
 
 xvii. 14 ; xix. 16. 
 
 A 'Lamb' standing, as though it had been slain, 
 between the throne and the four living creatures ; 
 
 v. 6 ; vii. 17. 
 
 The ' Word of God.' 
 
 xix. 13. 
 
 B 
 
242 Rcgn'i Kcangellum. 
 
 In the last three chapters he ascends in dignity of 
 being and of place. He is : — 
 
 The ' Alpha and the Omega ; '* the ' First and 
 the Last ; ' the ' Beginning and the End ; ' 
 
 xxii. 13. Cf. i. 17. 
 
 The throne of God is also the throne of the 
 Lamb. 
 
 xxii. 1,3. 
 
 Like the Angel of Jehovah in the Old Testament, as 
 the minister and representative of God, he is in his 
 operations and titles as God Himself, almost identified 
 with Him. But that the titles are appellative only, 
 and not descriptive of nature, and that the operations 
 are powers delegated and derived, is clear from the fol- 
 lowing passages, in which the exalted and glorified Jesus 
 is carefully distinguished from the Supreme Being : 2 — 
 
 The revelation which he shews unto his ser- 
 vants is ' given ' him by God ; 
 
 i. 1. (Cf. John vii. 16; xiv. 10 ; xvii. 7, 8.) 
 
 As a source of blessing to the churches he is 
 
 distinct from Jehovah, between Whom and himself stand 
 
 the Seven Spirits ; 
 i. 4. 
 
 1 This title is used of the Lord God in i. 8, and ought to be 
 omitted in i. 11. 
 
 * For the broad and lax use in Holy Scripture of the term 
 1 God,' and for the transfer to inferior beings of the Sacred 
 Name, see, Gen. xxxi. 29. Exod. iv. 16; vii. 1; xxiii. 21. Isaiah 
 vii. 14 ; xliii. 6, 7. Jerem. xxiii. 6 ; xxxiii. 16. Ezek. xlviii. 35. 
 Micah v. 3. In the light of these passages the " Mighty God " 
 of Isaiah, ix. 6, becomes clear. 
 
Appendix III. 243 
 
 (?) He is the ' beginning' of the creation of God ; 
 (But see the note on 7r/oa>roroKoe, p. 227) ; ' a man 
 child' caught up unto God ; 
 
 iii. 14. (Cl Col. i. 15) ; xii. 5. 
 
 The name that he will write upon him that 
 overcometh, is his own ' new ' name ; 
 
 iii. 12. 
 
 Those whom he ' purchased ' with his blood, he 
 
 purchased unto God ; 
 v. 9. 
 
 To the angel of the church of Sardis he says, 
 " I have found no works of thine fulfilled before * my ' 
 God;" and to the church in Philadelphia, "He that 
 overcometh, I will make him a pillar in the temple of 
 'm#'God;" 
 
 iii. 2 ; iii. 12. Cf . John xx. 17. 
 
 In the same way the Kingdom is the kingdom 
 of our Lord and of ' His ' Christ, or the kingdom of 
 our God and the authority of ' His ' Christ ; 
 
 xi. 15 ; xi. 10. 
 
 Finally, God is " his God and Father." 
 i. 6. 1 
 
 1 It has been contended that, if the writer had meant " His 
 God," he would have repeated the possessive genitive, avrdv, 
 according to his usual practice — e.g., vi. 11, ix. 21. But there 
 seems to be no reason why the co-ordinate titles should not be 
 rendered here as in Rom. xv. 6 ; 2 Cor. i. 3, xi. 31 ; Eph. i. 3 ; 
 1 Pet. i. 3, and the Revisers have evidently been of that 
 opinion. 
 
 r2 
 
244 Regni Evangelium. 
 
 ii.— The Epistles of S. John. 1 
 
 Jesus Christ is : — 
 
 I. i. 3 ; iii. 23; v. 6. 
 
 From the beginning ; 2 
 
 I. i. 1 ; ii. 13, 14. 
 
 Only begotten ; 
 
 I. iv. 9. 
 
 Sent into the world ; 
 
 I. iv. 9, 14. 
 
 Incarnate ; 8 
 
 I. ii. 22; II. 7. 
 
 The ■ Name ; ' 
 in. 7. 
 
 The < Holy One ; ' 
 
 I. ii. 20. 
 
 Sinless ; 
 
 I. iii. 3, 5, 7. Cf. ii. 1. 
 
 Light ; 
 
 I. ii. 8. 
 
 1 The relative dates of the First Epistle and of the Fourth 
 Gospel are uncertain. The former seems to pre-suppose an 
 acquaintance with at least the leading statements of the 
 latter. Weizsiicker gives priority to the Gospel ; Westcott, on 
 the other hand, seems to think that the latter in written form 
 was subsequent to the Epistle. 
 
 3 It is difficult to say where the writer means the initial point 
 to be placed, for in iii. 8, the same phrase, o7r' apxvs, is used of 
 the devil who " sinneth from the beginning." In i. 2, " the 
 word of life" is used with reference to the Gospel, and not to 
 Christ personally. See Westcott, Epp. of St. John, pp. 6, 7. 
 3 A second Advent is glanced at in I. ii. 28. 
 
Appendix III. 245 
 
 Life ; 
 
 I. v. 11—13. 
 
 Knowledge ; 
 I. v. 20. 
 
 An ' Advocate ' with the Father ; 
 I. ii. l. 
 
 The < Christ ; ' 
 
 I. ii. 22; v. 1. II. 7,9. 
 
 The ' Son of God ;* 
 
 I. i. 3, 7 ; ii. 22—24 ; iii. 8, 23 ; iv. 9, 14, 15 ; v. 5, 9—14, 20. 
 
 II. 3, 9. 
 
 But the climax of the argument in the Epistles, 
 as in the Gospel, is that Jesus is the Christ, the 
 Anointed of God. "Whosoever helieveth that Jesus 
 is the Christ is begotten of God." Not that he is 
 God, but that he is the Christ of God — this is the sum 
 of the believer's faith, this the distinguishing mark of 
 the children, the ' begotten,' of God. 
 
 I. v. 1. (Cf. John xx. 31). 
 
 Here also, as in the Gospel, the Father is the 
 aXvOivoQ 0eoc, the 'true God.' 2 
 
 I. v. 20. (Cf . John xvii. 3). 
 
 1 This name, notwithstanding the introduction of the term 
 Logos, has in the Johannine writings, as in the New Testament 
 generally, only the ethical, theocratic, Messianic sense which it 
 bears in the Old Testament. See John xx. 31. I John v. 1, 5. 
 It is of Messiah, not of the Second Person of the Trinity, that the 
 Evangelist is thinking ; of God's Son, not of God the Son. But 
 sec infr. 247, Note 2. 
 
 2 Attempts have been made (conspicuously by Dr. Liddon 
 Bampton Lecture, p. 358) to identify the vibs of the preceding 
 
246 Regni EvangeUam. 
 
 iii.— The Fourth Gospel. 
 
 In the Synoptists a human being becomes divine ; 
 in the Fourth Gospel Divine Being becomes man ; 
 1 becomes' flesh, and makes of a human body a tem- 
 porary (?) abode. 1 For the use of <nc?/v»j and (tktjvow, 
 which do not necessarily imply in themselves temporari- 
 ness of sojourn, see Rev. vii. 15, xxi. 3. 
 
 i. 14; vi. 62; xvii. 5. (Cf. Uohn iv. 2, 3. 2 John 7). 
 
 He is : — 
 
 The ' Heavenly Man' ; cf. Rom. v. 15. 1 Cor. 
 xv. 21, 45 ; 
 
 iii. 13 ; vi. 62. 
 
 Pre-existent ; 
 
 i. 1, 2, 15 ; iii. 31 ; vi. 38, 40 ; viii. 23, 42, 56, 58 ; xvi. 28 ; 
 xvii. 5, 24 ; cf. xii. 41. 
 
 Only begotten ; 2 
 
 i. 14, 18 ; iii. 16, 18. (Cf. 1 John iv. 9). 
 
 clause with the aXyOn/bs 6t6s of the closing sentence. If the 
 reader incline to the same view, let him consult Bp. Westcott's 
 frank and exhaustive note ad loc, The Epistles of St. John, p. 196, 
 and the able discussion of the passage in Beyschlag, Christologie, 
 pp. 149, 150. If further argument be needed, let him compare 
 John xvii. 3. 
 
 1 A little examination will show that the ' ipx^ vov ^ v vapid' 
 of 2 John 7, is not, as has been supposed, against this view. 
 Baur sees in vii. 10, 15, viii. 59, x. 39, vi. 19 — 21 indications of a 
 belief on the part of the Writer that the ' tabernacle ' of the flesh 
 was in some of its qualities unlike the ordinary human body ; but 
 the evidence, strong in itself, is weakened by comparison with 
 other passages, e.g., vii. 1, xii. 54. 
 
 2 Not with reference to any ' eternal generation,' but in the 
 LXX and N.T. sense of juovoyeWjs, unicus, unique, one of its 
 kind, ' only.' See Westcott, Epistles of S. John, p. 169. 
 
Appendix III. 247 
 
 All knowing; (But cf. iv. 1, xi. 34) ; 
 
 i. 49 ; ii. 25 ; iv. 17 ; vi. 64, 70 ; xi. 4, 14 ; xiii. 38 j xvi. 30. 
 
 Sinless ; 
 
 vii. 18 ; viii. 29, 46, 55 ; xiv. 30 ; xv. 10. 
 
 Creative ; 
 i. 3, 9, 10, 11 ; Ti. 44. 
 
 Administrative ; 
 
 iii. 35 ; v. 22, 27, 30 ; xiii. 3. 
 
 The ' Light ' and ' Life ' of the world ; [i. 4, says 
 Luthardt, need not refer to the pre-existent so much as 
 to the incarnate Word] ; 
 
 i. 4, 5, 9 ; vi. 35 ; viii. 12 ; xi. 25 ; xiv. 6. 
 
 The ■ Holy One ' of God ; 
 
 vi. 69. 
 
 The ' Word ;' 
 
 i. 1, 14. 
 
 The ' Son of God ' (the Christ) j 1 cf. Acts 
 ix. 20, 22 ; 
 
 i. 49 ; iii. 35 ; ix. 35 ; xi. 4, 27 ; xx. 31. 
 
 Divine (0eoc) ; and, in a manner, 
 
 i. 1, and, perhaps, 18. 
 
 'God.' 2 
 
 xiv. 28 ; xx. 28 (cf . xii. 41 ; xiv. 10 ; 2 Cor. v. 19.) 
 
 1 It has been contended (Gess, Christi Person, &c, 539) that 
 in the following passages the title ' Son of God' is more than the 
 equivalent of the title ■ The Christ'— iii. 16—18, v. 17—26, vi. 40, 
 viii. 36, x. 36, xiv. 13, xvii. 1. All that we can do is to weigh 
 them against the places cited above. 
 
 5 Cf . the similar identification of the ' Angel of Jehovah' with 
 Jehovah in Gen. xxii. 11, 12, Exod. iii. 2, 6, 14, 
 
248 Regni Evangelium. 
 
 But he is dependent on the Father and inferior 8 
 to Him ; by Him he is consecrated and sent into the 
 world ; by Him he is inspired ; 
 
 v. 19—32 ; viii. 40 ; xiv. 28 ; x. 36 ; iii. 34 ; iv. 34 ; v. 23, 24, 38 ; 
 vi. 57 ; xi. 42 ; xiii. 20 ; xvii. 18 ; xx. 21 ; iii. 34 ; i. 32. 
 
 In the Father's name he comes, and to Him he 
 prays, not only on earth, but when enthroned in heaven; 
 
 v. 43 ; xii. 27 ; xiv. 16 ; xvii. 1. 
 
 He is one with the Father, but it is a moral 
 union — " That they may be one, even as tee are one ;" 
 
 x. 30, 38 ; xiv. 10, 20, 23 ; xvii. 22, 1 
 
 He is also external to God ; irpoq tov Oeov 1 ; 
 wapa tov Oeov ; eig tov KoXnov tov itaTpog ; napa tu> 
 
 TTCLTpL ; OpaVj ClKOVeiV, TOV TTCLTtpa \ O.TTO OtOV \ 
 
 i. 1 ; xiii. 3 ; vi. 46 ; i. 18 ; viii. 38 ; xvii. 5. ; vi. 46 ; viii. 40 ; 
 xiii. 3. 
 
 The life which he has is a gift, his words and 
 his works are not his own ; 
 
 v. 26 ; vi. 57; v. 36; vii. 16—18 ; viii. 28 ; xiv. 10, 24; xvii. 8. 
 
 Not only is he 'sanctified' and 'sealed,' 'taught* 
 and ■ sent ' by God, but he speaks of himself as ' a man ' 
 that has told the truth which he ' heard ' from God ; 
 
 x. 36 ; vi. 27 ; vii. 28 ; viii. 28, 42, 40 (cf. 26) ; xv. 15 ; v. 27. 
 
 He does not separate himself from his people 
 when he says, " We worship that which we know;" 
 
 iv. 22 ; cf. 21, 23. 
 
 3 In the doctrine of the Logos the inferiority of the Word was 
 a necessary condition, in order that connection might be estab- 
 lished between God and man. 
 
Appendix III. 249 
 
 It is not only to his ' Father/ but to his ' God ' 
 that he ascends; 
 
 xx. 17. 
 
 The Father he knows and reveals ; he is His 
 Prophet and Witness to His truth ; but the Father 
 alone is "the True God ;" "the Only God." 1 
 
 viii. 55 ; x. 15, 37 ; xir. 10 ; iv. 44 ; iii. 11, 32 ; xviii. 37 ; 
 xvii. 3, v. 44. 
 
 It is clear from the foregoing pages that there are 
 three stages in the development of the Christology of 
 the New Testament : — 
 
 i. The earlier portions of the Synoptic Gospels, the 
 Acts of the Apostles, the First Epistle of Peter and 
 the Epistles of James and Jude, exhibiting Judaic 
 Christianity in its simplest and purest form, present 
 Christ as foreknown, but not pre-existent, a man ap- 
 proved, ordained, anointed, raised from the dead, and 
 exalted to heaven, by God. To these writers the title 
 
 1 In x. 34 " the Jews" are represented as saying that they 
 sought to stone Jesus because, being a man, he made himself 
 God. Here was the place for saying frankly, either, "I am 
 God," or " I am not God, though I am His Son." The reply 
 which is put into his mouth is evasive and irrelevant. Compare 
 also the forced connection between v. 17 and v. 18 in chapter v. 
 Not only is the second verse a most improbable inference from 
 the first, but, in the light of many passages in the Synoptists, it 
 is impossible to believe that a dialogue like this could have taken 
 place at the very beginning of the ministry. There are other 
 instances in which the writer of the Fourth Gospel seems to play 
 with his subject and to make it his aim, not so much to satisfy as 
 to mystify his readers. 
 
250 Regni Evangelium. 
 
 * Son of God' determines, not the nature, but the 
 office, of the Christ. They find in Jesus the fulfil- 
 ment of ancient prophecy, and they are unaffected by 
 the philosophising, speculative tendencies of Alexan- 
 drian and other semi-ethnic thought. 
 
 ii. The teaching of the Pauline School affirms the 
 pre-existence of Christ, but the pre-existence is not 
 that of a Second Person in the Godhead, but of a 
 divine principle which developed and manifested itself 
 in a human life. This doctrine is set forth in terms 
 which approach very closely to the Johannine doctrine 
 of the Logos. Christ is the * Image,' the ' Form,' the 
 1 Effulgence,' the ' Impress,' through which the in- 
 visible, unapproachable God reveals Himself to men. 1 
 Inasmuch as men also are, in a sense, made in the 
 image and after the likeness of God, Christ is there- 
 fore the Ideal Man, the Archetype of all the Sons of 
 God. This teaching knows as little of two ' Natures' in 
 Christ as of two ' Persons' in the Godhead. 2 He 
 was born, like all men, ' according to the flesh,' and 
 1 according to the spirit.' True, his spirit is the 
 1 spirit of holiness,' (Rom. i. 4. 1 Tim. iii. 16), and 
 
 1 In airavya<Tjxa the thought of ' personality' finds no place ; 
 and in x a P aKT ^P the thought of 4 coessentiality' finds no place. 
 "Westcott, Epistle to the Hebrews, p. 425. This is an important 
 admission. 
 
 2 " It is unscriptural, though the practice is supported by strong 
 patristric authority, to regard the Lord during His historic life 
 as acting now by His human and now by His Divine Nature 
 only." — Westcott. 
 
Appendix III. 251 
 
 therefore his flesh is without spot of sin, but the two 
 factors constitute ' The One Man.' He is the glorified 
 Head of Humanity, and, when his work has been 
 fulfilled and the faithful have been conformed to the 
 image of the Son, then he will surrender his office, and 
 God will be all in all. 
 
 iii. In the Johannine Writings some of the terms 
 which describe the pre-existent Christ are less concrete 
 than those just mentioned. He is now the Alpha and 
 the Omega, the Name, the Word, and the distinction of 
 being becomes very fine in the Oeog r)v o Xoyoc of the Pro- 
 logue of the Fourth Gospel ; but the many and various 
 supplementary titles which abound in these books, and 
 the sense of the passages in which they are introduced, 
 make it difficult to believe that the writer was less 
 anxious than other teachers to distinguish the Christ 
 from the " True and only God." 
 
 Mention may here be made of the Kenosis, or self- 
 emptying, theory, by which to perplexed believers the 
 amazing process of Incarnation is softened, and the 
 difficulties of the "limited human knowledge" of 
 Christ, the self-limitation by which he " condescended 
 not to know," are explained. The doctrine is based on 
 Phil. ii. 6 — 9 (cf. 2. Cor. viii. 9), in which place it is 
 said that Jesus " being (originally) in (the) form of 
 God, counted it not a prize (a thing to be clutched) to 
 be on an equality with God, but eavrov ek£vw(J6," &c. 
 This is understood to mean that, being God, he divested 
 
252 Regni Evangelium. 
 
 himself of the Glory of Deity, the Divine Prerogatives. 
 Now, in the first place, the force of kevovv in the 
 Pauline Epistles — Rom. iv. 14; 1 Cor. i. 17; ix. 15; 
 2 Cor. ix. 3 — is not to strip, to divest, but to " make 
 void." This is exactly rendered in the Authorised Ver- 
 sion by " made himself of no reputation," now changed 
 in the Revised Version to " emptied himself." The 
 whole passage need not mean more than that Christ, 
 though in form divine, did not, as he fairly might, 
 grasp at godlike honour, 1 but made himself void ; so to 
 speak, disparaged himself; taking less than his due. 
 If reference be intended to any temporary laying aside 
 of the glories and prerogatives of Deity, which in that 
 case might rightfully be resumed, how are the exaltation, 
 and bestowal of a new " name," by God in v. 9 to be 
 explained? Xirapywv, it is true, implies prior existence, 
 but existence prior to a definite act is not necessarily 
 eternal. There is nothing to prevent the inclusion of 
 tKEviovE in the idea of voluntary humiliation on earth, 
 more fully expressed in the 8th verse. 
 
 But, apart from the consideration of this particular 
 text, the whole tenor of New Testament argument is 
 against this theory of pre-historic self-divestment. Far 
 from representing Christ as spontaneously stripping 
 himself of his majesty and power, the Writers describe 
 him rather as a passive instrument in the hands of his 
 
 1 To allow that rh eivat lea Bey may possibly mean " equality 
 with God" is not at all to allow that it means identity with 
 God. 
 
Appendix III. 253 
 
 Father. By the Father he is ■ consecrated,' 'sent,' and 
 
 * brought' into the world, ' made' a little lower than the 
 angels, ' named' a high priest, ' determined' to be Son, 
 ' appointed ' heir of all things, ' ordained' a judge, 
 
 * raised' from the dead, ' exalted' to heaven, ' counted 
 worthy' of and ' crowned' with glory, ' endowed' with 
 greater powers and new titles. From the Father he 
 receives 'a body,' moral 'perfection,' 'revelation,' 
 ' gifts,' ' dominion,' ' glory ;' by Him he is ' taught' 
 and ' sealed.' 
 
INDEX. 
 
 I.— OLD TESTAMENT. 
 
 Genesis. 
 
 i. 27 
 ii. 24 
 iv. 10 
 vi. 2 
 xiv. 14 
 xxii. 11, 12 
 xxxi. 29 .., 
 
 30 ... 
 
 32 .., 
 xliv. 5 
 
 iii. 2 
 
 6 
 
 14 
 
 iv. 16 
 
 vii. 1 
 
 8—12 
 22 
 viii. 7 
 xii. 46 
 xxii. 30 
 xxiii. 19 
 
 21 . 
 xxiv. 8 
 xxv. 9 
 
 40 . 
 xxvi. 30 . 
 xxvii. 8 
 xxx. 12 
 
 Exodus. 
 
 Leviticus. 
 
 PAGE. 
 
 76 
 
 204 
 111 
 114 
 247 
 242 
 107 
 
 55 
 
 55 
 
 ... 247 
 191, „ 
 
 242 
 
 55 
 
 107 
 
 162 
 
 68 
 
 >) 
 242 
 
 34 
 
 225 
 
 35 
 55 
 
 53 
 
 33 
 
 xvi. 7 
 
 xxii. 27, 28 
 
 Numbers. 
 viii. 4 
 xii. 7 
 xxiii. 23 ... 
 
 Deuteronomy. 
 vii. 8 
 xviii. 9 — 14 
 
 104 
 68 
 
 225 
 152 
 107 
 
 33 
 
 107 
 
 Deuteronomy — continued. 
 
 PAGK. 
 
 xviii 15—18 215 
 
 18 21, 
 
 XXII. / 
 
 10 
 xxiv. 1 
 xxv. 5 
 6 
 
 ii. 21 
 xxiv. 10 
 
 xiii. 5 
 xvii. 5 
 xviii. 4, 5 
 
 Joshua. 
 
 Judges. 
 
 15 
 
 21, 206, 240 
 
 xv. 23 
 xxviii. 3—20 
 
 1 Samuel. 
 
 vii. 16 
 xxiii. 5 
 
 xvii. 1 
 xxiii. 24 
 xxxiii. 6 
 
 xxi. 21 
 
 ii. 7 
 
 7, 8, 9 
 
 xii. 16 
 
 xvi. 10 
 
 xxii. 1 
 
 7,8 
 
 16 
 
 2 Samuel. 
 
 * • • • • • 
 
 ■ • > •• • 
 
 1 Kings. 
 
 2 Kings. 
 
 ■ • • • • • 
 
 2 Chronicles. 
 
 * • • 
 
 Ezra. 
 
 Psalms. 
 
 53 
 
 68 
 
 i, 
 
 ... 191 
 
 191, 206 
 
 ... 235 
 
 103 
 
 107 
 
 162 
 107 
 
 53 
 
 21 
 
 S3 
 
 112 
 
 107 
 
 33 
 
 21, 24, 235 
 ... 21 
 ... 119 
 119, 178 
 ... 161 
 
 33 
 33 
 
256 
 
 Index. 
 
 Psalms — continued. 
 
 xxii. 18 
 xxxiv. 19, 20 
 xli. 9 
 xiv. 
 
 lxix. 21 ... 
 25 ... 
 Ixxii. 
 lxxxix. 
 cix. 8 
 ex. 1 
 cxiii. 3 
 
 exxxii. 10—13 
 exxxvi. 2, 3 
 
 Isaiah. 
 
 i. 16 
 ii.6 
 vii. — xi. ... 
 
 14 
 ix. 6 
 xi. 1 
 1-10 
 iii. 19 
 xix. 3 
 xxviii. 11 
 xxix. 3, 4 
 xxxiii, 16 
 xxxv. 
 xl. — lxvi. 
 
 3 
 xlii. 1—7 
 1-16 
 xliii. 6, 7 
 xlyii. 12, 13 
 xlix. 1 — £ 
 lii. 13— liii. 12 
 liii. 2 
 
 Jeremiah. 
 
 xiv. 14 
 xxii. 30 
 xxiii. 5 
 
 5—8 
 6 
 25 ... 
 xxvii. 9, 10 
 xxix. 8, 9 
 xxxi. 15 ... 
 31—34 
 xxxiii. 11 
 15 
 16 
 
 PAGE. 
 ... 160 
 
 ... 161 
 118, 183 
 ... 21 
 ... 195 
 ... 119 
 ... 21 
 ,, 
 ... 119 
 180, 237 
 ... 55 
 ... 21 
 ... 53 
 
 ... 57 
 
 ... 107 
 
 ... 21 
 
 159, 242 
 
 21, 242 
 
 ... 163 
 
 ... 21 
 
 ... 107 
 ... 
 
 ... Ill 
 
 ... 107 
 
 ... 104 
 
 ... 54 
 
 ... 21 
 
 ... 158 
 
 ... 21 
 
 ... 54 
 
 ... 242 
 
 ... 107 
 
 ... 21 
 
 ... 31 
 
 ... 163 
 
 .. 107 
 
 . 166 
 21 
 
 , 54 
 
 .. 242 
 
 . 107 
 
 . 242 
 
 .. 159 
 34,54 
 . 34 
 . 21 
 . 242 
 
 EZEKIEL. 
 
 xiii. 17 
 
 23 ... 
 xxi. 21 ... 
 xxxiv. 23, 24 
 xxxvi. 25 
 xxxvii. 24 
 xliv. 9 
 xlviii. 35 
 
 ii. 44 
 vii. 13 
 
 13,14 
 
 14 
 
 18 
 
 L'2 
 
 27 
 ix. 27 
 xii. 11 
 
 iii. 4. 5 
 
 5 
 vi. 6 
 xi. 1 
 xiv. 4 — 9 
 
 ii. 28, 29 
 
 32 
 iii. 9—21 
 
 v. 21 
 
 i. 17 
 
 iii. 6, 7 
 
 11 
 iv. 1 — 4 
 v. 2 
 
 3 
 
 4 
 
 12 
 vi. 6— 8 
 
 Daniel. 
 
 ii. 4 
 
 ii. 10, 11 
 11 
 
 HOSEA. 
 
 Joel. 
 
 • • • 
 
 • • • 
 
 AM08. 
 
 Jonah. 
 Micah. 
 
 Habakkuk. 
 Zephaniah. 
 
 PAOK. 
 
 107 
 
 M 
 
 21 
 
 57 
 
 21 
 
 54 
 
 242 
 
 . 26 
 
 19,25 
 
 54 
 
 21 
 
 26 
 
 182 
 
 ... 107 
 
 ... 21 
 
 ... 34 
 
 ... 159 
 
 ... 54 
 
 ... 117 
 
 ... 54 
 
 ... 34 
 
 ... 171 
 
 ... 107 
 ii 
 ... 21 
 20, 21, 158 
 ... 242 
 ... 54 
 ... 107 
 
 ... Ill 
 
 54 
 55 
 
Index. 
 
 257 
 
 Zechariah. 
 
 vi. 13 
 ix. 9 
 10 
 x. 2 
 xi. 12, 13 
 xii. 10 
 xiii. 1 
 
 
 
 Malachi. 
 
 
 PAGE. 
 
 
 
 PAGE. 
 
 ... 21 
 
 i. 11 
 
 • • ■ • • • 
 
 ... 55 
 
 ... 55 
 
 ii. 6 
 
 • • • • • « 
 
 ... 123 
 
 ... ,5 
 
 iii.2 
 
 ••• ••• 
 
 ... 157 
 
 ... 107 
 
 iv. 5 
 
 • • • 
 
 ... 156 
 
 119, 160 
 
 
 
 
 ... 162 
 
 
 
 
 ... 57 
 
 
 
 
 II— APOCRYPHA. 
 
 vi. 7 ... 
 viii. 2, 3 ... 
 
 Tobit. 
 
 xlii. 24 
 xlir— 1. 
 
 ECCLESIASTICUS. 
 
 ... 107 
 ... j» 
 
 113 
 182 
 
 1 Maccabees. 
 i. 11—15 
 
 17 
 xiv. 41 
 
 2 Maccabees. 
 
 iv. 12—14 
 
 97 
 
 >> 
 20 
 
 97 
 
 III.— NEW TESTAMENT. 
 
 a 
 
 1—16 
 
 1—17 
 17 
 18 
 21 
 22,23 
 
 1 
 
 4 
 
 4,5 
 11 
 14 
 15 
 
 17,18 
 22 
 
 22,23 
 iii. 3 
 11 
 
 16,17 
 17 
 
 1,2 
 
 1—11 
 
 2 
 
 2,3 
 12 
 17 
 
 Matthew. 
 
 IV 
 
 
 233 
 
 
 166 
 
 
 j> 
 
 • • • 
 
 167 
 
 ... 
 
 79 
 
 
 159 
 
 167, 
 
 199 
 
 158, 
 
 210 
 
 
 168 
 
 199, 
 
 237 
 
 ... 
 
 168 
 
 ... 
 
 159 
 
 
 S' 
 
 
 168 
 
 162, 
 
 199 
 
 . 
 
 158 
 
 58, 169, 
 
 211 
 
 
 235 
 
 ... 
 
 169 
 
 ... 
 
 210 
 
 
 236 
 
 
 75 
 
 
 187 
 
 207 
 
 212 
 
 »> 
 
 95 
 
 Matthew- 
 iy. 18—22 
 
 23 
 v. — vii. 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 . ... 
 
 8 
 
 9 
 12 
 
 13, 14 ... 
 16 
 17 
 18 
 19 
 
 21, 22 ... 
 22 
 23 
 
 23, 24 ... 
 24 
 26 
 28 
 29 
 34 
 
 ■continued. 
 
 212, 222 
 
 1 
 
 40 
 
 65, 75 
 65 
 
 65, 71 
 65 
 
 24,,, 
 ... 79 
 ... 70 
 
 )> 
 ... 74 
 
 ,, 
 ... 75 
 ... 66 
 ... 30 
 ... 67 
 75, 137 
 ... 78 
 ... 137 
 ... 67 
 ... 79 
 ... 77 
 
 S 
 
258 
 
 Index. 
 
 Matthew- 
 
 -continued. 
 
 
 
 
 PAGE. 
 
 v. 37 
 
 
 
 66,77 
 
 :;«.>- 
 
 -41 
 
 
 ... 65 
 
 42 
 
 
 
 66 
 
 44 
 
 
 67, 
 
 (bis) 77 
 
 17 
 
 
 
 55,70 
 
 48 
 
 
 
 ... 77 
 
 vi. 
 
 
 
 201 
 
 3 
 
 
 
 77 
 
 0, 
 
 7,8 
 
 
 ... 76 
 
 7 
 
 
 
 55 
 
 9 
 
 
 
 ... 
 
 16 
 
 
 
 40,198 
 
 15 
 
 
 
 ... G6 
 
 17 
 
 
 
 ... 77 
 
 19 
 
 
 • • > 
 
 70. 71 
 
 21, 
 
 22 '.'.'. 
 
 > • * 
 
 ... ( 77 
 
 24 
 
 
 • ■ • 
 
 66, „ 
 
 25 
 
 
 ... 
 
 70,72 
 
 26 
 
 
 ... 
 
 ... 78 
 
 32 
 
 
 • ■ • 
 
 ... 55 
 
 33 
 
 
 ... 
 
 62,70 
 
 34 
 
 
 • • • 
 
 ... 77 
 
 yii. 1 
 
 
 ■ • * 
 
 ... 66 
 
 7 
 
 
 ... 
 
 ... 77 
 
 11 
 
 
 
 ... 76 
 
 12 
 
 
 ... 
 
 ... 80 
 
 15 
 
 
 ... 
 
 ... 180 
 
 16 
 
 
 
 ... 80 
 
 18 
 
 
 
 ... 77 
 
 21 
 
 
 
 ... 61 
 
 22 
 
 
 
 35, 116 
 
 22, 
 
 23 ... 
 
 
 ... 169 
 
 •j:> 
 
 
 ... 
 
 ... 81 
 
 24 
 
 
 
 ... 77 
 
 28 
 
 
 
 ... 169 
 
 • " * 4 
 
 viu. 4 
 
 
 
 ... 75 
 
 11 
 
 
 
 ... 55 
 
 12 
 
 
 
 ... 35 
 
 17 
 
 
 
 ... 240 
 
 27 
 
 
 * • • 
 
 ... 189 
 
 29 
 
 
 ... 
 
 ... 23 
 
 ix. 2 
 
 
 
 ... 30 
 
 8 
 
 
 
 235,236 
 
 12 
 
 
 
 ... 40 
 
 13 
 
 . . ■ 
 
 ...{bis) 34 
 
 16 
 
 
 . . . 
 
 ,, 
 
 27 
 
 
 ... 2C 
 
 i, 22, 174 
 
 34 
 
 • • • 
 
 • • • 
 
 ... 35 
 
 38 
 
 
 . • . 
 
 ... 77 
 
 X. 
 
 
 
 ... 204 
 
 5 
 
 
 '.'.'. 55, 
 
 186, 202 
 
 5—23 
 
 
 179 
 
 Matthew- 
 
 -continued. 
 
 
 PAGB. 
 
 x. 14,15 ... 
 
 201 
 
 16 
 
 80 
 
 19 
 
 79 
 
 20 
 
 ,, 
 
 22 
 
 66 
 
 23 
 
 170, 186 
 
 26 
 
 80 
 
 27 
 
 172 
 
 88 
 
 79 
 
 30 
 
 78 
 
 30—35 
 
 202 
 
 32 
 
 81 
 
 36 
 
 79 
 
 ... 
 
 81 
 
 1<» 
 
 (M») „ 
 
 41 
 
 116, 180 
 
 
 r,7, 78 
 
 xi. 2,3 ... 
 
 209 
 
 3 
 
 61 
 
 5 
 
 189 
 
 10 
 
 ... 158 
 
 11 
 
 61, 75, 209, 233 
 
 12 
 
 ... 60, 62, 171 
 
 14 
 
 156 
 
 16,17 ... 
 
 61 
 
 19 
 
 75 
 
 23 
 
 193 
 
 27 
 
 ... 25, 236, 237 
 
 28—30 
 
 33 
 
 20 
 
 ... 9, (bis) 65, 80 
 
 30 
 
 74 
 
 xii. 3—8 ... 
 
 40 
 
 6 
 
 ... 238 
 
 7 
 
 ... (bis) 34, 75 
 
 18 
 
 235, 240 
 
 22 
 
 71 
 
 23 
 
 20, 174 
 
 26 
 
 191 
 
 27 
 
 ... 107 
 
 28 
 
 60, 236 
 
 29 
 
 40 
 
 32 
 
 40,239 
 
 34 ... 
 
 60 
 
 35 
 
 65, 77, 80 
 
 38 
 
 171 
 
 39 
 
 35, ,, 
 
 40 
 
 171, 172 
 
 45 
 
 78 
 
 xiii.ll ... 
 
 172 
 
 19 
 
 80 
 
 30 
 
 66 
 
 32 ... 
 
 56,236 
 
Index. 
 
 259 
 
 Matthew — continued. 
 
 Matthew- 
 
 --continued. 
 
 
 
 PAGE. 
 
 
 PAGE. 
 
 xiii.33 ... 
 
 
 ... 56 
 
 xviii. 3 
 
 71 
 
 38 ... 
 
 • • ■ 
 
 ,, 
 
 4 ... 
 
 65, „ 
 
 40,41 
 
 • . • 
 
 ... 174 
 
 5 ... 
 
 ... (bis) 81, 178 
 
 41 ... 
 
 ... 
 
 27, 173 
 
 10 ... 
 
 72 
 
 43 ... 
 
 • ■ • 
 
 ... 81 
 
 11 ... 
 
 79 
 
 47 ... 
 
 ... 
 
 ... 56 
 
 15—17 
 
 72 
 
 49,50 
 
 
 ... 174 
 
 17 ... 
 
 55, 179 
 
 51 ... 
 
 • • • 
 
 172, 173 
 
 18 ... 
 
 30, 176 
 
 52 ... 
 
 
 ,, 
 
 22 ... 
 
 72 
 
 54-58 
 
 
 ... 200 
 
 25 ... 
 
 238 
 
 55 ... 
 
 # # 
 
 167, 233 
 
 33 ... 
 
 65 
 
 57 ... 
 
 ... 158, 
 
 197, 213 
 
 35 ... 
 
 72 
 
 xiv. 2 ... 
 
 
 ... 201 
 
 xix. 3 
 
 76 
 
 8 ... 
 
 
 ... 67 
 
 4,5 
 
 ... ... ? j 
 
 15—21 
 
 . • • 
 
 ... 174 
 
 5 ... 
 
 75 
 
 17 ... 
 
 • ... 
 
 ,, 
 
 8 ... 
 
 191 
 
 33 ... 
 
 
 23, „ 
 
 9 ... 
 
 76 
 
 xv. 3 ... 
 
 ... 
 
 ... 74 
 
 12 ... 
 
 ... 75, 126, 180 
 
 6 ... 
 
 , , 
 
 ... 80 
 
 21 ... 
 
 (bis) 71 
 
 22 ... 
 
 20, 22, 174 
 
 28 ... 
 
 18, 40, 70, 215 
 
 24 ... 
 
 ... 
 
 ... 55 
 
 29 ... 
 
 81 
 
 33 ... 
 
 • « • 
 
 ... 174 
 
 xx. 17 
 
 178 
 
 xvi. 1 
 
 • * • 
 
 ... 171 
 
 18 ... 
 
 vi. 
 
 4 ... 
 
 • • • 
 
 ,, 
 
 19 ... 
 
 ... . 177, 184 
 
 13 ... 
 
 
 ... 174 
 
 21 ... 
 
 18 
 
 15 ... 
 
 
 ... ,, 
 
 22 ... 
 
 vi. 
 
 16 ... 
 
 23, 24, 26, 
 
 175, 213 
 
 23 ... 
 
 236 
 
 16,17 
 
 ... 
 
 ... 175 
 
 25,26 
 
 71 
 
 17 ... 
 
 ... 
 
 ... 40 
 
 27 ... 
 
 70 
 
 18 ... 
 
 ... 40, 
 
 176, 179 
 
 28 ... 
 
 29, 33 
 
 19 ... 
 
 ... 
 
 30,60 
 
 30 ... 
 
 20, 22 
 
 20 ... 
 
 
 28, 175 
 
 31 ... 
 
 20 
 
 21 ... 
 
 vi., 177, 
 
 184, 212 
 
 xxi. 2 
 
 193 
 
 22 ... 
 
 • • • 
 
 ... 31 
 
 9 ... 
 
 20, 22 
 
 25 ... 
 
 • • • 
 
 ... 66 
 
 11 ... 
 
 ... 23 
 
 28 ... 
 
 • • • 
 
 170, 175 
 
 12 ... 
 
 191 
 
 xvii. 1, 2 
 
 ... 
 
 ... 237 
 
 12,13 
 
 180 
 
 3 ... 
 
 
 ... 177 
 
 13 ... 
 
 30 
 
 9 ... 
 
 Z 28 
 
 , 175, „ 
 
 15 ... 
 
 ... 20 
 
 10 ... 
 
 
 156, „ 
 
 16 ... 
 
 72 
 
 12 ... 
 
 
 vi., ,, 
 
 19,20 
 
 180 
 
 16 ... 
 
 
 ... 202 
 
 27 ... 
 
 58 
 
 20 ... 
 
 
 ... 62 
 
 30 ... 
 
 ... 238 
 
 21 ... 
 
 ... 
 
 ... 75 
 
 31 ... 
 
 70 
 
 22 ... 
 
 
 vi. 
 
 32 ... 
 
 ... 58 
 
 22,23 
 
 
 ... 178 
 
 33—46 
 
 179 
 
 23 ... 
 
 
 32, 184 
 
 40 ... 
 
 238 
 
 24 ... 
 
 
 ... 72 
 
 41 ... 
 
 56, 179 
 
 27 ... 
 
 
 ... 193 
 
 42—44 
 
 40 
 
 xviii. 1 
 
 
 ... 71 
 
 43 ... 
 
 56 
 
 2 ... 
 
 
 ... 178 
 
 46 ... 
 
 23 
 
 2,3 
 
 
 ... 72 
 
 xxii. 9 
 
 56 
 
 s2 
 
260 
 
 Index. 
 
 Matthew— continued . 
 
 
 
 
 PAGE. 
 
 xxii.20 
 
 • • • 
 
 • •• 
 
 ... 75 
 
 21 
 
 
 • • • 
 
 ... 72 
 
 24 
 
 
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Index. 
 
 261 
 
 
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 Mark — continued. 
 
 
 
 PAGE. 
 
 
 
 
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 ii. 
 
 26 ... 
 
 182 
 
 X. 
 
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 vi., 58 
 
 
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 74 
 
 
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262 
 
 Index, 
 
 Luke— continued. 
 
 
 LlTKE- 
 
 -continued 
 
 
 
 
 PAGE. 
 
 
 
 
 
 PAGE. 
 
 ii. 16 
 
 • • • • • 
 
 ... 237 
 
 vii. 27 
 
 ... 
 
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 51 
 
 
 
 
 
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Index. 
 
 263 
 
 
 Ltjke- 
 
 -continued- 
 
 PAGE. 
 
 
 Luke- 
 
 -continued. 
 
 PAGE. 
 
 xi_52 
 
 
 40 
 
 xvii 2, 
 
 3,4 
 
 205 
 
 xii. 1- 
 
 -12"* 
 
 204 
 
 3 
 
 
 72 
 
 1, 
 
 2 ... 
 
 77 
 
 6 
 
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 2 
 
 
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 10 
 
 
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 11 
 
 
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 21 
 
 
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 13 
 
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 18 
 
 23- 
 
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 205 
 
 14 
 
 
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 26 
 
 ... 
 
 204 
 
 15 
 
 
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 29 
 
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 20 
 
 
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 32 
 
 
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 22- 
 
 -59" 
 
 ... 204 
 
 xviii.l 
 
 
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 23 
 
 ... 
 
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 7 
 
 
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 33 
 
 
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 9 
 
 
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 47, 
 
 48 '" 
 
 79 
 
 14 
 
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 181, 205 
 
 48 
 
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 19 
 
 ... 
 
 236 
 
 50 
 
 ... 
 
 58 
 
 29 
 
 
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 57 
 
 
 171 
 
 29, 
 
 30 
 
 71 
 
 xiii. 2 
 
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 79 
 
 31 
 
 ... 
 
 vi. 178 
 
 4 
 
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 33 
 
 
 177 
 
 8 
 
 
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 34 
 
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 31, 190 
 
 18- 
 
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 205 
 
 35 
 
 
 205 
 
 25, 
 
 26 
 
 79 
 
 xix. 8 
 
 ... 
 
 71 
 
 28 
 
 
 216 
 
 9 
 
 
 79 
 
 28, 
 
 29 " 
 
 205 
 
 11- 
 
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 29 
 
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 60 
 
 17 
 
 
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 31 
 
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 7 
 
 23 
 
 
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 33 
 
 ... 
 
 23 
 
 38 
 
 
 22 
 
 34 
 
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 205 
 
 45 
 
 
 191 
 
 xiv. 11 
 
 
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 45, 
 
 46 ' 
 
 180 
 
 12 
 
 
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 xx. 9— 
 
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 179 
 
 16- 
 
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 205 
 
 16 
 
 
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 24 
 
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 17 
 
 ... 
 
 40 
 
 26 
 
 
 75 
 
 18 
 
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 33 
 
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 66 
 
 27 
 
 
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 34 
 
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 28 
 
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 191, 206 
 
 xv. 3 
 
 * • • 
 
 79 
 
 36 
 
 
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 4- 
 
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 205 
 
 37 
 
 
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 7 
 
 ■ . • * 
 
 79 
 
 38 
 
 
 81 
 
 8 
 
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 42 
 
 
 181 
 
 11 
 
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 44 
 
 
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 13 
 
 • « • 
 
 71 
 
 xxi. 8- 
 
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 19 
 
 32 
 
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 56 
 
 12 
 
 
 206 
 
 xvi. 8 
 
 
 80 
 
 18 
 
 
 78 
 
 9 
 
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 71, 75 
 
 19 
 
 
 65 
 
 10 
 
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 66 
 
 20 
 
 
 193 
 
 11 
 
 • • • 
 
 73 
 
 24 
 
 
 206 
 
 15 
 
 • . • 
 
 60 
 
 27 
 
 
 237 
 
 16 
 
 
 205 
 
 34 
 
 
 66 
 
 17 
 
 • • • 
 
 74, 
 
 xxii. 7 
 
 
 219 
 
 22 
 
 • • • 
 
 70 
 
 16 
 
 
 60 
 
 27 
 
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 77 
 
 18 
 
 
 206 
 
 29 
 
 
 74 
 
 21 
 
 
 205 
 
 xvii. 1, 
 
 2 ' 
 
 72 
 
 25,: 
 
 26 
 
 ,, 
 
264 
 
 Index. 
 
 Luke — continued 
 
 • 
 
 I 
 
 John — continued 
 
 I. 
 
 
 
 
 PAGE. 
 
 
 
 
 
 PAGE. 
 
 xxii. 27 ... 
 
 
 
 ... 29 
 
 i. 43 
 
 
 
 
 ... 44 
 
 30 ... 
 
 
 
 ... 18 
 
 45 
 
 
 28, 167, 
 
 189 
 
 , 206, 233 
 
 34 ... 
 
 
 
 ... 217 
 
 45, 
 
 46 .'.'.' 
 
 ... 
 
 
 15S, 213 
 
 35 ... 
 
 ... 
 
 
 ... 78 
 
 48 
 
 
 
 
 193, 199 
 
 36 ... 
 
 
 
 ... 73 
 
 49 
 
 
 18,22,23, 
 
 ., 28, 189, 
 
 37 ... 
 
 
 
 ... 74 
 
 
 
 
 214 
 
 (bis) 247 
 
 39 ... 
 
 
 
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 50 
 
 ... 
 
 ... 
 
 
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 xxiii. 2 
 
 
 
 ... 22 
 
 51 
 
 
 
 
 18 
 
 5 ... 
 
 
 
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 ii. 1- 
 
 -v. 47 
 
 
 
 207 
 
 6-12 
 
 
 
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 1 
 
 
 
 
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 35 ... 
 
 
 
 18,23 
 
 6 
 
 
 ... 
 
 
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 36,37 
 
 
 
 ... 205 
 
 13- 
 
 -17 
 
 
 
 180 
 
 xxiv. 6, 7 
 
 
 
 ... 177 
 
 15 
 
 
 
 
 ... 207 
 
 6—8 
 
 
 
 ... 208 
 
 18 
 
 
 
 
 171 
 
 8 
 
 
 
 ... 177 
 
 18, 
 
 19 
 
 ... 
 
 
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 11 ... 
 
 
 
 177, 184 
 
 19 
 
 
 
 
 210, 211 
 
 19 ... 
 
 
 23, 
 
 2:35, 236 
 
 20 
 
 
 
 
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 21 ... 
 
 
 
 18,31,33 
 
 21 
 
 ... 
 
 
 
 ... 211 
 
 22 ... 
 
 ... 
 
 
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 22 
 
 
 
 
 119 
 
 25 ... 
 
 
 
 ... 189 
 
 23 
 
 
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 27 ... 
 
 . . . 
 
 
 217 
 
 24, 
 
 25 '.'.'. 
 
 ... 
 
 
 193, 199 
 
 30 ... 
 
 
 
 ... 206 
 
 25 
 
 • • • 
 
 
 
 217, 247 
 
 33,34 
 
 
 
 ... 184 
 
 ill. — viii. ... 
 
 
 
 ... 48 
 
 36 ... 
 
 John. 
 
 
 ... 185 
 
 3 
 4 
 
 5 
 
 
 
 
 46 
 
 49 
 
 211, 212 
 
 i. 1 54, 
 
 208, {bis) 
 
 247, 
 
 248, 251 
 
 6 
 
 ... 
 
 ... 
 
 
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 1—18 
 
 • • • 
 
 
 50 
 
 11 
 
 ... 
 
 
 
 47,249 
 
 1,2 ... 
 
 
 
 246 
 
 13 
 
 
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 175, 
 
 225, 2 16 
 
 3 
 
 
 
 247 
 
 13, 
 
 14 ... 
 
 
 
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 4 
 
 
 
 
 14 
 
 ... 
 
 
 
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 4,5 
 
 
 
 
 16 
 
 ... 
 
 ... 
 
 
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 9 
 
 
 
 
 16—18 
 
 
 
 246, 247 
 
 9—11 
 
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 22 
 
 
 
 
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 14 
 
 191 
 
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 22, 
 
 23 '.'.'. 
 
 
 
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 15 
 
 
 
 209,246 
 
 22 
 
 
 
 
 61 
 
 15—36 
 
 
 
 ... 209 
 
 23 
 
 
 
 
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 18 
 
 
 246, 
 
 247, 248 
 
 25 
 
 
 
 
 61, 209 
 
 20 
 
 
 
 51, 210 
 
 25—30 
 
 
 
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 20—25 
 
 
 
 ... 20 
 
 26 
 
 • • • 
 
 • 
 
 
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 21 
 
 
 
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 27 
 
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 ... 
 
 
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 23 
 
 
 
 ... 158 
 
 31 
 
 
 • • • 
 
 
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 26 
 
 
 
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 32 
 
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 249 
 
 29 
 
 
 
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 34 
 
 
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 29— ii. 1 
 
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 35 
 
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 32 
 
 
 
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 St. 1 
 
 
 
 
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 33 
 
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 209, 211 
 
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 34 
 
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 175, 
 
 189, 214 
 
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 35 
 
 
 
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 5 
 
 
 
 
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 36 
 
 
 
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 6 
 
 
 
 
 44,221 
 
 39 
 
 • . . 
 
 
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 11 
 
 
 
 
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 41 
 
 
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 175, 189 
 
 15 
 
 
 
 
 
 42 
 
 
 22 
 
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 16 
 
 ... 
 
 ■ • • 
 
 
 .'.'.' 221 
 
Index. 
 
 265 
 
 John — continued. 
 
 
 JOHN- 
 
 -continued 
 
 
 
 PAGE. 
 
 
 
 
 PAGE. 
 
 iv. 17 
 
 247 
 
 vi. 37 
 
 
 
 ... 46 
 
 18 
 
 ... 48, 193, 199 
 
 38 
 
 .. 
 
 
 ... 
 
 ... 246 
 
 21 
 
 46,248 
 
 39 
 
 .. 
 
 
 ... 
 
 ... 46 
 
 21—24 
 
 218 
 
 40 
 
 
 
 ... 
 
 46, 247 
 
 22 
 
 248 
 
 42 
 
 
 
 • ■ • 
 
 167, 233 
 
 23 
 
 M 
 
 44 
 
 
 
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 24 
 
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 46 
 
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 (bis) 248 
 
 25 
 
 22,213 
 
 49 
 
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 26 
 
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 52 
 
 
 
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 29 
 
 18 
 
 54 
 
 
 
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 34 
 
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 56 
 
 
 
 
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 35 
 
 221 
 
 57 
 
 
 
 
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 38 
 
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 62 
 
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 (bis) 246 
 
 40 
 
 44 
 
 64 
 
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 217, 247 
 
 41, 42 . 
 
 213 
 
 65 
 
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 43, 44 . 
 
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 69 
 
 
 
 23, 26, 
 
 175, 247 
 
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 249 
 
 70 
 
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 44, 221 
 47 
 
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 5 
 
 44 
 
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 8 
 
 207 
 
 8 
 
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 17 
 
 214 
 
 10 
 
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 236, 246 
 
 17—47 
 
 207 
 
 15 
 
 
 
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 17—26 
 
 247 
 
 16- 
 
 -18 
 
 
 
 ... 248 
 
 17,18 
 
 28, 175, 213, 214, 249 
 
 16 
 
 .. 
 
 
 ... 
 
 ... 242 
 
 19—32 
 
 248 
 
 18 
 
 .. 
 
 
 
 ... 247 
 
 21 
 
 ... 46 
 
 19 
 
 
 
 ... 
 
 ... 19 
 
 22 
 
 247 
 
 22 
 
 ... 
 
 
 ... 
 
 ... 204 
 
 23 
 
 239 
 
 23 
 
 ... 
 
 
 ... 
 
 49,74 
 
 23, 24 . 
 
 248 
 
 26 
 
 
 
 
 28 51 
 
 25 
 
 24 
 
 27 
 
 
 
 * • • 
 
 17, 168 
 
 26 
 
 248 
 
 28 
 
 
 
 ... 
 
 167, 248 
 
 27 
 
 247, „ 
 
 29 
 
 .. 
 
 
 ... 
 
 205, 208 
 
 28 
 
 31 
 
 31 
 
 ., 
 
 
 ... 
 
 51 
 
 30 
 
 247 
 
 35 
 
 
 
 ... 
 
 ... 49 
 
 36 
 
 248 
 
 39 
 
 .. 
 
 
 ... 
 
 ... 169 
 
 37 
 
 169 
 
 40 
 
 
 
 
 ... 23 
 
 38 
 
 ... 248 
 
 41, 
 
 42 '.'.. 
 
 
 Z 158, 
 
 167, 213 
 
 39 
 
 46 
 
 42 
 
 .. 
 
 
 
 ... 22 
 
 43 
 
 248 
 
 43 
 
 ... 
 
 
 
 ... 51 
 
 44 
 
 249 
 
 52 
 
 ., 
 
 
 ... 
 
 213, 216 
 
 46 
 
 206. 215 
 
 53- 
 
 -viii. 
 
 11 
 
 ... 
 
 ... 195 
 
 yi. 
 
 48,207 
 
 viii. 
 
 
 
 ... 
 
 ... 48 
 
 8 
 
 44 
 
 12 
 
 
 
 
 49, 247 
 
 13 
 
 ... ... ?? 
 
 21 
 
 
 
 ... 
 
 ... 49 
 
 14 
 
 23 
 
 22 
 
 
 
 
 ,, 
 
 19—21 
 
 ... 246 
 
 23 
 
 
 
 ... 
 
 ... 246 
 
 19 
 
 44 
 
 24 
 
 
 
 
 ... 28 
 
 27 
 
 ... 28,175,248 
 
 26 
 
 
 
 
 ... 248 
 
 31 
 
 49 
 
 28 
 
 
 
 '.'.'. 212 
 
 , (bis) „ 
 
 32 
 
 46 
 
 29 
 
 
 
 
 ... 247 
 
 32—65 
 
 48 
 
 30 
 
 
 
 
 ... 49 
 
 35 
 
 247 
 
 31 
 
 * . • 
 
 
 • . • 
 
 ,, 
 
266 
 
 Index. 
 
 John — continued. 
 
 
 John— c 
 
 ontinued 
 
 m 
 
 
 PAGE. 
 
 
 
 
 PAGE. 
 
 viii. 33 
 
 (bis) 49 
 
 xii. 
 
 27 ... 
 
 • •• 
 
 236, 248 
 
 36 
 
 247 
 
 
 32 
 
 
 ... 212 
 
 38 . 
 
 248 
 
 
 34 ... 
 
 
 31 
 
 40 
 
 239, (3 times) „ 
 
 
 41 
 
 . . . 
 
 246, 247 
 
 41 
 
 49 
 
 
 48 ... 
 
 • . > 
 
 ... 30 
 
 42 
 
 246, 248 
 
 
 54 ... 
 
 
 ... 246 
 
 46 . 
 
 247 
 
 xiii 
 
 . 1 ... 
 
 
 ... 219 
 
 47 
 
 46 
 
 
 3 
 
 .'.'.' 247 ( 
 
 52 
 
 49 
 
 
 11 ... 
 
 
 Ibis) 193 
 
 55 
 
 247,24,9 
 
 
 18 ... 
 
 • • * 
 
 ... 183 
 
 56 
 
 246 
 
 
 20 ... 
 
 
 ... 248 
 
 57 
 
 49 
 
 
 21 ... 
 
 
 ... 236 
 
 58 . 
 
 ... 246 
 
 
 24,25 
 
 
 ... 194 
 
 59 
 
 ... ... • j 
 
 
 26 ... 
 
 
 ... 183 
 
 ix. 22 
 
 28, 51 
 
 
 27 ... 
 
 . • . 
 
 ... 193 
 
 35 
 
 ... 24, 214, 247 
 
 
 29 ... 
 
 ... 
 
 ... 219 
 
 37 
 
 214 
 
 
 34 ... 
 
 
 ... 47 
 
 38 
 
 23 
 
 
 36 ... 
 
 
 44 
 
 x. 8 
 
 216 
 
 
 38 ... 
 
 
 217, 247 
 
 15 
 
 ... 249 
 
 xiv 
 
 . — xvii. 
 
 
 ... 49 
 
 16 
 
 218 
 
 
 5 ... 
 
 
 44. 
 
 24 
 
 49,51 
 
 
 6 ... 
 
 
 ... 247 
 
 25 
 
 28, 175 
 
 
 8 ... 
 
 
 44,49 
 
 29 
 
 46 
 
 
 10 ...242, 
 
 247, (bis) 2 
 
 30 
 
 214, 248 
 
 
 13 ... 
 
 
 47, 247 
 
 33 
 
 214 
 
 
 16 ... 
 
 
 47,248 
 
 34 
 
 249 
 
 
 20 ... 
 
 
 it 
 
 35,36 
 
 213 
 
 
 22 ... 
 
 
 44 
 
 35 
 
 24,53 
 
 
 23 ... 
 
 
 ... 248 
 
 36 
 
 . 24, 208, 247, (bis) 248 
 
 
 24 ... 
 
 
 5, 
 
 37 
 
 ... 249 
 
 
 26 ... 
 
 
 ... 47 
 
 38 
 
 248 
 
 
 28 ... 
 
 '.'.'. 208 
 
 ,247,248 
 
 39 
 
 246 
 
 
 30 ... 
 
 
 ... 247 
 
 xi. 4 
 
 ... 24, (bis) 247 
 
 XT. 
 
 6 ... 
 
 
 ... 218 
 
 6 
 
 ... 44 
 
 
 8 ... 
 
 
 ... 125 
 
 8 
 
 7 
 
 
 10 ... 
 
 
 ... 247 
 
 14 
 
 247 
 
 
 15 ... 
 
 47, 217 
 
 218,248 
 
 16 
 
 ... 44 
 
 
 26 ... 
 
 
 ... 47 
 
 18 
 
 ,, 
 
 
 27 ... • 
 
 
 ... 39 
 
 25 
 
 247 
 
 xvi 
 
 . 2 ... 
 
 
 ... 218 
 
 27 
 
 23, 28, 214, „ 
 
 
 7 ... 
 
 ... 
 
 47 
 
 34 
 
 ,, 
 
 
 13 ... 
 
 
 j > 
 
 42 
 
 248 
 
 
 24 ... 
 
 
 >> 
 
 49 
 
 ... 48 
 
 
 26 ... 
 
 
 ,, 
 
 50 
 
 ... ... }) 
 
 
 28 ... 
 
 
 ... 246 
 
 iu. 1 
 
 44 
 
 
 30 ... 
 
 
 193, 247 
 
 1,2 . 
 
 216 
 
 xvii. 
 
 
 247,248 
 
 3 
 
 ... 44 
 
 
 3 ... 47, 
 
 208, 245, 
 
 246, 249 
 
 4 
 
 ... ... ii 
 
 
 5 ... 
 
 ... (bis) 
 
 246, 248 
 
 6 
 
 216 
 
 
 6 ... 
 
 
 ... 46 
 
 12 
 
 44 
 
 
 7,8 
 
 
 ... 242 
 
 16 
 
 189 
 
 
 8 ... 
 
 
 ... 248 
 
 21 
 
 218 
 
 
 9 ... 
 
 
 ... 46 
 
Index. 
 
 267 
 
 John — continued. 
 
 xvii. 12 
 18 
 20 
 21 
 22, 
 24 
 xviii. 7 
 9 
 
 15- 
 15 
 17 
 20 
 24 
 25 
 27 
 28- 
 28 
 34 
 36 
 37 
 xix. 14 
 23 
 23, 
 34 
 35 
 36 
 37 
 39 
 2 
 9 
 14 
 15 
 17 
 18 
 19 
 20 
 21 
 23 
 26 
 28 
 31 
 1- 
 1- 
 8 
 11 
 17 
 24 
 25 
 
 PAGE. 
 
 47, 218 
 
 218, 248 
 
 218 
 
 208 
 
 23 ... ... 248 
 
 208, 246 
 
 236 
 
 ... 46 
 
 -23 219 
 
 189 
 219 
 
 xx. 
 
 XXI. 
 
 -xix. 14 221 
 
 ... 219 
 
 236 
 
 29 
 
 46,249 
 
 44, 220 
 
 48 
 
 24 160 
 
 48 
 
 43 
 '.'.'. '.'.'. 48, 161, 219 
 
 162 
 
 44 
 
 208 
 
 119, 178 
 
 184 
 
 208 
 
 221,226,243,249 
 
 184 
 
 185 
 
 222 
 
 218, 248 
 
 30, 176 
 
 185 
 
 221,222,247 
 
 24, 45, 51, (bis) 245, „ 
 
 -14 222 
 
 -24 ... ... 186 
 
 44 
 
 ,, 
 
 193 
 
 43 
 
 ... 45 
 
 Acts. 
 
 i. 
 
 3 
 
 4 
 5 
 
 ... 209 
 ... 206 
 58, 169 
 
 Acts— continued. 
 
 11. 
 
 in. 
 
 6 
 15 
 
 18 
 
 20 
 
 22 
 
 23 
 1 
 4 
 7—21 
 
 22 
 
 24 
 
 27 
 
 30 
 
 32 
 
 33 
 
 34 
 
 34—36 
 
 36 
 
 38 
 
 42 
 
 46 
 
 47 
 1 
 
 13 
 
 14 
 
 15 
 
 18 
 
 20 
 
 21 
 
 22 
 
 25 
 
 26 
 iv. 10 
 
 13 
 
 21 
 
 25 
 
 25, 26 . 
 
 27 
 
 30 
 
 31 
 v. 31 
 
 40 
 
 42 
 
 vi. 1 
 
 5 
 
 7 
 
 8 
 
 10 
 vii.37 
 
 52 
 
 55 
 
 56 
 
 59 
 
 PAGE. 
 
 ... 18 
 ... 117 
 118, 184 
 ... 119 
 ... 39 
 ... 120 
 35, 117 
 ,, 
 
 171, 239 
 ... 240 
 178, „ 
 234, 239 
 ... 240 
 
 ... 226 
 
 237, 240 
 
 ... 187 
 
 ... 135 
 
 ... 35 
 
 ... 90 
 
 ... 35 
 
 ... 240 
 
 (bis) ,', 
 
 (bis) 
 
 215, 
 
 (bis) 240 
 
 >» 
 239 
 
 3 
 
 ... 90 
 ... 240 
 ... 21 
 (bis) 240 
 ,, 
 ... 117 
 (bis) 240 
 ... 90 
 ... 35 
 ... 90 
 ... 120 
 ... 35 
 ... 90 
 ... 116 
 ... 215 
 ... 240 
 
 ... 239 
 ... 240 
 
268 
 
 Index. 
 
 Acts — continued. 
 
 Till. 
 
 IX. 
 
 XI. 
 
 2 
 
 9 ... 
 
 11 ... 
 
 16 ... 
 
 17 ... 
 
 37 ... 
 14 ... 
 
 20 ... 
 
 21 ... 
 
 22 ... 
 
 9 ... 
 
 14 ... 
 28 ... 
 30 ... 
 36,37 
 36 ... 
 
 38 ... 
 
 40 ... 
 
 41 ... 
 
 42 ... 
 44—46 
 
 1—4 
 
 15 .. 
 
 16 ... 
 
 22 .. 
 
 27 .. 
 
 28 .. 
 
 1 .. 
 
 2 .. 
 
 3 .. 
 6 .. 
 
 23 .. 
 33 .. 
 
 38 .. 
 
 39 .. 
 18 .. 
 
 5 .. 
 
 10 .. 
 12 .. 
 32 .. 
 
 3 .. 
 6,7 
 
 10 .. 
 
 3 .. 
 
 18 .. 
 
 19 .. 
 31 .. 
 
 XYiii.21 
 
 25 .. 
 
 28 .. 
 
 xix. 1, 2 
 
 2,3 
 
 5 . 
 
 173, 
 
 171, 239, (bis) 
 
 xm. 
 
 .. 225, 
 
 xiv 
 
 XV. 
 
 XVI. 
 
 XV11. 
 
 
 Acts — continued. 
 
 
 PAGE. 
 
 
 
 PAGE. 
 
 ... 90 
 
 xix. 6 
 
 ... 
 
 ... 116 
 
 ... 107 
 
 19 ... 
 
 ... 
 
 ... 107 
 
 ... ?t 
 
 xx. 6 
 
 
 ... 35 
 
 ... 187 
 
 7 ... 
 
 ... 
 
 ... 135 
 
 ... 116 
 
 14 
 
 
 ... 240 
 
 187, 241 
 
 16 ... 
 
 ... 
 
 35,91 
 
 ..\ 240 
 
 23 ... 
 
 
 ... 116 
 
 241, 247 
 
 24 ... 
 
 
 ... 35 
 
 ... 240 
 
 28 ... 
 
 52, 117, 
 
 198,240 
 
 241, 247 
 
 xxi. 9 
 
 . . . 
 
 ... 116 
 
 ... 35 
 
 10 ... 
 
 . • . 
 
 ,, 
 
 ,, 
 
 ■2i\ ... 
 
 ■ ■ • 
 
 35,89 
 
 ,, 
 
 21 ... 
 
 
 ... 91 
 
 ,, 
 
 22 ... 
 
 ... 
 
 ... 120 
 
 ... 207 
 
 23 ... 
 
 ... 
 
 35 
 
 ... 240 
 
 24 ... 
 
 ... 
 
 35,91 
 
 240, 241 
 
 39 ... 
 
 ... 
 
 35 
 
 ... 240 
 
 xxii. 3 
 
 ... 
 
 35, 110 
 
 ... 206 
 
 12 ... 
 
 
 ... 35 
 
 ... 'J to 
 
 14 ... 
 
 ... 
 
 ... 240 
 
 ... 116 
 
 16 ... 
 
 • • ■ 
 
 ,, 
 
 ... 120 
 
 xxv. 11, 12 
 
 . i • 
 
 ,, 
 
 ... 116 
 
 21 ... 
 
 
 ,, 
 
 58,169 
 
 25 ... 
 
 
 » , 
 
 ... 120 
 
 xxvi.16 
 
 
 ,, 
 
 ... 116 
 
 32 ... 
 
 • • • 
 
 ,, 
 
 ,, 
 
 xxviii. 19 ... 
 
 
 ii 
 
 35, 117 
 
 
 Romans. 
 
 
 ... 35 
 
 i. 3 ... 
 
 ... 20, 
 
 225, 234 
 
 ... 107 
 
 4 ... 
 
 21, 225, 228, 
 
 235, 250 
 
 234, 339 
 
 7 ... 
 
 . • • 
 
 ... 226 
 
 ... 21 
 
 17 ... 
 
 ... 
 
 111 
 
 ... 239 
 
 iii. 30 ... 
 
 ... 
 
 ... 225 
 
 ... 91 
 
 iv. 14 
 
 
 ... 251 
 
 ... j ) 
 
 25 ... 
 
 
 119 
 
 ... 35 
 
 v. 15 ... 
 
 ... 126 
 
 i—— .•). — rO 
 
 ... 19 
 
 vi. 3 
 
 • • • 
 
 ... 187 
 
 ... 120 
 
 4 
 
 
 226 
 
 ... 116 
 
 6 
 
 
 ... 126 
 
 35,91 
 
 9 
 
 
 ... 228 
 
 ... 117 
 
 vii. 18 
 
 
 126 
 
 ,, 
 
 viii. 3 
 
 
 (bis) 226 
 
 ... 173 
 
 4-13 
 
 . . . 
 
 ... 126 
 
 35,91 
 
 9 
 
 
 ... 230 
 
 ... ? j 
 
 11 
 
 ... 
 
 226 
 
 225, 239 
 
 17 
 
 
 ... 228 
 
 ... 35 
 
 29 
 
 225,226, (bis 
 
 ) 227, 230 
 
 91,209 
 
 34 
 
 
 ... 30 
 
 ... 173 
 
 ix. — xi. 
 
 
 ... Ill 
 
 ... 91 
 
 5 
 
 
 ... 224 
 
 ... 209 
 
 x. 9 
 
 
 226, 229 
 
 ... 187 
 
 xii. 6 
 
 • • • • 
 
 ... 116 
 
Index. 
 
 269 
 
 EOMANS- 
 
 -continued. 
 
 
 1 Corinthians— ( 
 
 zonti 
 
 nued. 
 
 
 
 • 
 
 PAGE. 
 
 
 
 
 PAGE. 
 
 xiii. 14 
 
 • • • 
 
 
 . • ■ 
 
 48 
 
 xii. 28 
 
 • • ■ 
 
 
 ... 116 
 
 xiv. 5 
 
 
 
 ... 
 
 35 
 
 29 
 
 • • • 
 
 
 15 
 
 xv. 4 
 
 ... 
 
 
 ... 
 
 118 
 
 xiii.2 
 
 • •« 
 
 
 II 
 
 6 ... 
 
 • • • 
 
 
 226,2 
 
 9 
 
 • . • 
 
 
 ,, 
 
 xvi. 7 ... 
 
 
 
 
 120 
 
 xiv. 1 
 
 • * • 
 
 
 II 
 
 27 ... 
 
 ... 
 
 
 ... 
 
 225 
 
 6 
 21 
 
 ... 
 
 ' 
 
 II 
 
 1 Corinthians. 
 
 
 
 • ■ i 
 
 
 11 
 ... Ill 
 
 i. 2 
 
 ... 
 
 
 
 240 
 
 26 
 
 
 
 116, 117 
 
 3 
 
 • • < 
 
 
 
 226 
 
 30 
 
 ... 
 
 
 ... 116 
 
 12 
 
 ■ • • 
 
 
 * • • 
 
 91 
 
 36 
 
 
 
 ... 117 
 
 13 
 
 • * • 
 
 
 ... 
 
 187 
 
 39 
 
 
 
 ... 116 
 
 16 
 
 • • • 
 
 
 
 228 
 
 xv. 5 
 
 
 119, 
 
 120, 185 
 
 17 
 
 • > • 
 
 
 . . . 
 
 251 
 
 7 
 
 
 
 ... 120 
 
 22 
 
 • • • 
 
 
 • * • 
 
 171 
 
 12 
 
 
 
 ... 91 
 
 30 
 
 * * • 
 
 
 * . • 
 
 226 
 
 21 
 
 
 
 225, 246 
 
 ii. 10 
 
 ■ • • 
 
 
 
 116 
 
 27 
 
 ... 
 
 
 ... 228 
 
 10—16 
 
 * ■ ■ 
 
 
 
 3) 
 
 28 
 
 
 
 ... 227 
 
 iii. 23 
 
 » . • 
 
 226, 
 
 227, 
 
 228 
 
 45 
 
 
 225, 
 
 226, 246 
 
 iv. 6 
 
 • • • 
 
 
 
 120 
 
 47 
 
 ... 
 
 
 ... 225 
 
 9 
 
 ■ • • 
 
 
 
 II 
 
 50 
 
 
 
 ... 126 
 
 vi. 14 
 16 
 20 
 
 ... 
 
 
 226, 
 
 238 
 76 
 33 
 
 52 
 
 ... 
 
 
 ... Ill 
 
 . . . 
 
 
 
 2 Corinthians. 
 
 
 vii. 1 
 
 
 
 
 126 
 
 i. 2 
 
 
 
 ... 226 
 
 5 
 
 
 
 
 55 
 
 3 
 
 . . . 
 
 
 226, 243 
 
 7 
 
 ... 
 
 
 
 59 
 
 5 
 
 
 
 ... 227 
 
 10 
 
 ... 
 
 
 
 40 
 
 23 
 
 ... 
 
 
 ... 240 
 
 15 
 
 ... 
 
 
 
 76 
 
 ii. 6 
 
 • • . 
 
 
 ... 120 
 
 32 
 
 ... 
 
 
 
 126 
 
 iii. 7 
 
 . . . 
 
 
 ... Ill 
 
 34 
 
 • • • 
 
 
 
 35 
 
 13 
 
 ... 
 
 
 51 
 
 40 
 
 ■ • ■ 
 
 
 
 116 
 
 17 
 
 
 
 ... 226 
 
 viii. 4 
 
 
 
 
 225 
 
 iv. 4 
 
 226, 
 
 227, 
 
 228, 250 
 
 5,6 ... 
 
 
 
 
 52 
 
 6 
 
 . • • 
 
 
 ... 227 
 
 6 
 
 
 225 ; 
 
 226 
 
 ,238 
 
 10 
 
 • • ■ 
 
 
 ... 226 
 
 ix. 5 
 
 
 
 
 120 
 
 v. 16 
 
 • . . 
 
 
 ... 21 
 
 8—10 
 
 
 
 
 111 
 
 18 
 
 . . . 
 
 
 ... 226 
 
 9 
 
 ... 
 
 
 
 118 
 
 19 
 
 ... 
 
 
 ... 247 
 
 14 
 
 
 
 
 40 
 
 21 
 
 • . . 
 
 
 ... 227 
 
 15 
 
 ... 
 
 
 
 251 
 
 viii. 9 
 
 . . • 
 
 
 225, 251 
 
 x. 4 
 
 • • • 
 
 
 110 
 
 ,225 
 
 ix. 3 
 
 ■ • ■ 
 
 
 ... J, 
 
 9 
 
 
 
 ... 
 
 55 
 
 x. 1 
 
 ■ . • 
 
 
 9 
 
 11 
 
 ... 
 
 
 
 118 
 
 xi. 5 
 
 . • . 
 
 
 ... 120 
 
 xi. 3 
 
 • • ■ 
 
 
 226 
 
 ,227 
 
 12—15 
 
 • • ■ 
 
 
 ,, 
 
 5 
 
 ... 
 
 
 
 116 
 
 31 
 
 . • . 
 
 
 226, 243 
 
 7 
 
 ... 
 
 
 
 226 
 
 xii. 1 
 
 . . • 
 
 
 ... 116 
 
 10 
 
 ... 
 
 
 
 110 
 
 2 
 
 • * . 
 
 
 ... Ill 
 
 20 
 
 
 
 
 135 
 
 4 
 
 
 
 ... 116 
 
 23 
 
 ... 
 
 
 40 
 
 ,119 
 
 7 
 
 . . • 
 
 
 ... j, 
 
 25 
 
 • 
 
 
 
 34 
 
 11 
 
 
 
 ... 120 
 
 xii. 3 
 
 
 116, 
 
 226 
 
 ,229 
 
 xiii.4 
 
 ... 
 
 226, 
 
 227, 228 
 
 10 
 
 
 
 
 116 
 
 5 
 
 ... 
 
 
 ... 226 
 
 27 
 
 • • • 
 
 
 . . . 
 
 226 
 
 13 
 
 . ■ . 
 
 
 ... 187 
 
270 
 
 Index. 
 
 
 Galatians. 
 
 PAGE. 
 
 
 COLOSSIANS. 
 
 PAGE. 
 
 i. 1 
 
 ... 
 
 ... 120 
 
 i. 13 
 
 • ■ • 
 
 ... 227 
 
 3 
 
 • • • ■ • • 
 
 ... 226 
 
 15 
 
 (bis) 227 
 
 , 228, 243 
 
 12 
 
 _ t m # 
 
 ... 116 
 
 16 
 
 « • • ■ ■ • 
 
 ... 11"2 
 
 14 
 
 
 ... 110 
 
 17 
 
 ... , . , 
 
 (bis) 227 
 
 19 
 
 
 ... 120 
 
 18 
 
 ... „ _. 
 
 ... ... 
 
 ii. 17 
 
 • • • • • • 
 
 ... 227 
 
 19 
 
 
 ... 228 
 
 m. 5 
 
 ... 
 
 ... 116 
 
 ii. 2 
 
 ... 
 
 198 
 
 11 
 
 • • • • * • 
 
 ... Ill 
 
 9 
 
 
 (bis) 228 
 
 16 
 
 Ill 
 
 225, 228 
 
 9—] 
 
 ,, 
 
 18 
 
 . • • . • . 
 
 ,, 
 
 10 
 
 • • > ... 
 
 112, „ 
 
 19 
 
 ... 
 
 ... Ill 
 
 15 
 
 ... 
 
 112 
 
 20 
 
 ... 
 
 ... 225 
 
 16 
 
 ... 
 
 35 
 
 27 
 
 
 ... 187 
 
 iii. 3 
 
 
 ... 228 
 
 iy. 4 
 
 225, 
 
 226, 233 
 
 ... 230 
 
 35 
 
 10 
 
 Z (bis) 226, „ 
 
 6 
 10 
 
 ... 
 
 
 1 Thessalonians. 
 
 22—31 
 
 
 ... Ill 
 
 i. 4, 
 
 5 
 
 ... 229 
 
 v. 2 
 
 
 ... 35 
 
 9 
 
 ... 
 
 ,, 
 
 17 
 
 
 . 126 
 
 9, 
 
 10 ... 
 
 ,, 
 
 20 
 
 
 ... 107 
 
 10 
 
 227, 
 
 (bis) 228 
 
 yi. 15 
 
 
 ... 226 
 
 ii. 6 
 
 ... 
 
 ... 120 
 
 
 Ephesians. 
 
 
 iii. 13 
 iv. 3 
 
 ... 
 
 ... 229 
 
 i. 3 
 
 226, 
 
 229,243 
 
 11 
 
 
 9 I 
 
 4 
 
 ... 
 
 ... 227 
 
 15—17 
 
 > 1 
 
 ... 40 
 
 4,5 
 
 . . . ... 
 
 ... 225 
 
 v. 2 
 
 
 ... 116 
 
 6 
 
 • < • ■ • ■ 
 
 ... 227 
 
 20 
 
 
 
 17 
 
 226, 
 
 229,238 
 
 
 
 1 J 
 
 20 
 
 
 ... 228 
 
 
 2 Thessalonians. 
 
 21 
 
 
 ... 112 
 
 i. 5 
 
 * t a ■ • • 
 
 ... 229 
 
 22,23 
 
 
 (bis) 228 
 
 7- 
 
 -10 
 
 ... 228 
 
 ii. 2 
 
 
 ... 112 
 
 ii. 2 
 
 . • • ... 
 
 ... 116 
 
 10 
 
 
 ... 226 
 
 9 
 
 • • • ■ • • 
 
 ... 107 
 
 20 
 
 .. 
 
 ... 116 
 
 13 
 
 
 ... 229 
 
 iii. 3 
 
 . . 
 
 ... 187 
 
 
 1 Timothy. 
 
 
 5 
 
 . . ... 
 
 ... 116 
 
 i. 1 
 
 
 
 19 
 
 
 ... 228 
 
 11 
 
 
 ,, 
 
 iv. 9,10 
 
 a . ... 
 
 ... 227 
 
 17 
 
 
 ,, 
 
 11 
 
 . . ... 
 
 ... 116 
 
 ii. 3 
 
 
 ,, 
 
 12 
 
 . . 
 
 ... 228 
 
 5 
 
 ... 30, 
 
 229, 239 
 
 24 
 
 .. 
 
 . . . 226 
 
 15 
 
 / 
 
 7 
 
 ... 126 
 
 t. 23-33 
 
 ... 
 
 ... 126 
 
 iii. 16 
 
 '.'.'. 198, 
 
 229, 250 
 
 vi. 12 
 
 .. 
 
 ... 112 
 
 iv. 1 
 
 7 
 
 ... 116 
 
 17 
 
 .. 
 
 ... 117 
 
 3 
 
 
 126 
 
 
 Philippians. 
 
 
 5 
 
 ... . • • 
 
 ... 117 
 
 ii. 6 
 
 227, 
 
 228, 250 
 
 10 
 
 ... 
 
 ... 229 
 
 6—9 
 
 
 ... 251 
 
 14 
 
 ... 
 
 117 
 
 8,9 . 
 
 
 ... 252 
 
 v. 11 
 
 ... 
 
 ... 126 
 
 9—11 
 
 
 ... 226 
 
 14 
 
 
 ... ,, 
 
 11 
 
 
 ... 229 
 
 17 
 
 ■ 
 
 ... 121 
 
 iii. 2 
 
 
 ... 35 
 
 vi. 14, : 
 
 is ..; '.'.'. 
 
 ... 229 
 
 5,6 . 
 
 
 ... 110 
 
 15 
 
 
 ... y j 
 
 21 
 
 .. 
 
 ... 228 
 
 15,16 
 
 J, 
 
Index. 
 
 271 
 
 
 2 Timothy. 
 
 PAGE. 
 
 
 Hebrews — continued. 
 
 PAGE. 
 
 i. 9, 10 . 
 
 
 ... 229 
 
 vi 
 
 6 231 
 
 10 
 
 
 ... ,, 
 
 vi] 
 
 i. 1—22 113 
 
 18 
 
 
 53 
 
 
 3 113,231 
 
 ii. 8 
 
 
 229, 234 
 
 
 6 113 
 
 10 
 
 
 ... 229 
 
 
 8 „ 
 
 18 
 
 
 ... 91 
 
 
 9 „ 
 
 iii. 8 
 
 
 ... 112 
 
 
 14 232 
 
 iv. 1 
 
 
 ... 229 
 
 
 25 ... ... ... 30 
 
 8 
 
 
 ... ,, 
 
 
 26 ... ... ... 232 
 
 i. 3 
 4 
 
 ii. 10 
 13 
 
 iii. 4 
 6 
 
 Titus. 
 
 
 28 ... ... 231, „ 
 
 yiii.2 ... ... ... 233 
 
 
 ,, 
 
 ix 
 
 113 
 
 '.'.'. 52 
 
 ,, 
 
 , 229, 230 
 ... 229 
 
 
 10 34 
 
 14 232 
 
 16 113 
 
 24 30,233 
 
 
 ,, 
 
 
 28 „ 
 
 
 Hebrews. 
 
 
 X. 
 
 1—22 ... ... ... 113 
 
 i. — ii. 
 
 . • • • 
 
 ... 233 
 
 
 7 232 
 
 2 
 
 
 231, „ 
 
 
 12 35 
 
 3 
 
 (3 "times) S 
 
 
 29 231 
 
 4 
 
 . > ... 
 
 233, 235 
 
 xi 
 
 . 3 (bis) „ 
 
 4,5 . 
 
 • ■ * 
 
 ... 233 
 
 
 17 113 
 
 5 
 
 . ... 
 
 21, 113 
 
 
 19 
 
 6 
 
 113,228, 
 
 (bis) 232 
 
 xii. 
 
 8—12 
 
 • i • 
 
 ... 113 
 
 
 9 „ 
 
 9 
 
 
 232, 233 
 
 
 23 „ 
 
 13 
 
 . • • . 
 
 ... 113 
 
 
 24 113 
 
 28 
 
 . 
 
 ... 231 
 
 xiii. 
 
 ii. 2 
 
 . . . 
 
 ... Ill 
 
 
 20 ... 232 
 
 6 
 
 7 
 
 9 
 10 
 
 10, 11 . 
 11—14. 
 12 
 
 . 
 
 ... 231 
 ... 113 
 ... 232 
 
 i. 
 ii. 
 
 James. 
 
 1 231,238 
 
 1 231 
 
 . 
 
 ,, 
 
 33 
 33 
 
 ... 113 
 
 v. 
 
 2 120 
 
 8,9 ... ... ... 230 
 
 17 112 
 
 13 
 
 . 
 
 ... ,, 
 
 
 1 Peter. 
 
 17 
 
 .. 
 
 232. 233 
 
 i. 
 
 2 230 
 
 iii. 1 
 
 . 
 
 33 
 
 
 3 231, 238, 243 
 
 2 
 
 • ... 
 
 (bis) 232 
 
 
 7 ... 230 
 
 3 
 
 
 ... 233 
 
 
 10,11 117 
 
 6 
 
 
 152, 231 
 
 
 11 230 
 
 iv. 7 
 
 . 
 
 ... 113 
 
 
 13 „ 
 
 8 
 
 . • • • 
 
 33 
 
 
 19 „ 
 
 12 
 
 ■ * • • 
 
 ... 117 
 
 
 20 ... ... 230, 240 
 
 14 
 
 . 
 
 ... 231 
 
 
 21 230,231 
 
 15 
 
 
 ... 232 
 
 
 23 ... ... ... 230 
 
 v. 5 
 
 232, (bis 
 
 ) 233, 235 
 
 
 25 „ 
 
 7 
 
 
 232,233 
 
 ii. 
 
 4,6 „ 
 
 8 
 
 . 
 
 231, „ 
 
 
 7 126 
 
 9 
 
 
 ... 232 
 
 
 22 ... ... ... 230 
 
 10 
 
 
 113, „ 
 
 
 22—25 ... ... 239 
 
272 
 
 Index. 
 
 1 Peter — continued. 
 
 JUDE. 
 
 
 
 
 PAGE. 
 
 
 
 PAGE. 
 
 ii. 25 
 
 
 
 ... 230 
 
 4 
 
 
 231,238 
 
 iii. 15 
 
 
 
 ... 231 
 
 5 
 
 
 112 
 
 18 
 
 
 
 ... 230 
 
 6 
 
 ... 
 
 110 
 
 22 
 
 
 
 ,, 
 
 9 
 
 
 112 
 
 iv. 10, 
 
 11 .. 
 
 
 ... 231 
 
 11 
 
 
 ,, 
 
 16, 
 
 17 .. 
 
 
 ,, 
 
 14 
 
 . . • 
 
 (bis) ,, 
 
 19 
 
 
 • ••• 
 
 ,, 
 
 25 
 
 ... 
 
 229, 231, 238 
 
 v. 4 
 
 .. 
 
 . 
 
 ... 230 
 
 
 Kevelation. 
 
 10 
 
 •• 
 
 ■ ••• 
 
 ... 231 
 
 i. 1 
 
 
 242 
 
 
 
 2 Peter 
 
 
 4 
 
 
 ,, 
 
 i. 1 
 
 
 
 52, 230 
 
 5 
 
 ... 
 
 227, 241 
 
 2 
 
 
 
 ... 231 
 
 6 
 
 
 ... 243 
 
 17 
 
 
 • • • • 
 
 ... 230 
 
 8 
 
 ... 
 
 ... 242 
 
 19 
 
 
 
 ... 117 
 
 11 
 
 ... 
 
 ,, 
 
 21 
 
 
 
 ... 116 
 
 17 
 
 
 ,, 
 
 ii. 1 
 
 
 
 ... 180 
 
 ii. 9 
 
 
 35 
 
 
 
 1 John. 
 
 
 iii. 2 
 9 
 
 ... 
 
 226,243 
 35 
 
 i. 1 
 
 
 . • • • 
 
 ... 244 
 
 12 
 
 
 ... 226, (ins) 243 
 
 2 
 
 .. 
 
 • > . 
 
 ,, 
 
 14 
 
 
 227 „ 
 
 3 
 
 , . 
 
 • • • • 
 
 244, 245 
 
 v. 5 
 
 
 (6i«)241 
 
 7 
 
 , , 
 
 . . . 
 
 ,, 
 
 6 
 
 
 ... ... ,, 
 
 ii. 1 
 
 
 • • • • 
 
 30, 244, „ 
 
 9 
 
 
 33,243 
 
 8 
 
 
 • ■ • 
 
 ... 244 
 
 vi. 11 
 
 
 ,, 
 
 13, 
 
 14 .'.' 
 
 • • • • 
 
 ,, 
 
 vii. 5 
 
 
 35 
 
 20 
 
 
 . 
 
 116, „ 
 
 15 
 
 
 246 
 
 22 
 
 
 
 244,245 
 
 17 
 
 
 241 
 
 22- 
 
 -24. 
 
 . 
 
 ,, 
 
 ix. 21 
 
 
 107,243 
 
 28 
 
 
 • • • • 
 
 ... 244 
 
 xi. 10 
 
 
 ,, 
 
 iii. 3 
 
 . 
 
 . 
 
 ,, 
 
 15 
 
 
 129 „ 
 
 5 
 
 . 
 
 • »•• 
 
 ,, 
 
 19 
 
 
 35 
 
 7 
 
 . 
 
 • • • • 
 
 ,, 
 
 xii. 1 
 
 
 ... ... ., 
 
 8 
 
 . 
 
 
 244,245 
 
 5 
 
 
 243 
 
 23 
 
 
 . 
 
 >J 55 
 
 xiii. 13- 
 
 -15 
 
 107 
 
 iv. 1- 
 
 -3 
 
 • . . 
 
 ... 116 
 
 xiv. 3 
 
 
 33 
 
 2. 
 
 3 
 
 . 
 
 ... 246 
 
 4 
 
 
 ... 126 
 
 9 
 
 . 
 
 (bis) 244, 245 , 
 
 xvi. 6 
 
 
 116 
 
 14 
 
 
 
 ... 244 
 
 14 
 
 
 107 
 
 14, 
 
 15 
 
 
 ... 245 
 
 xvii. 14 
 
 
 241 
 
 v. 1 
 
 
 , 
 
 (3 times) ,, 
 
 xviii. 20 
 
 
 116 
 
 5 
 
 
 
 (bis) „ 
 
 xix. 10 
 
 
 ), 
 
 6 
 
 
 
 235, 244 
 
 13 
 
 
 241 
 
 7, 
 
 8 '. 
 
 
 ... 198 
 
 16 
 
 
 ,, 
 
 9- 
 
 -14 
 
 
 ... 245 
 
 20 
 
 
 107 
 
 11- 
 
 -13 
 
 
 ,, 
 
 xxi. 3 
 
 
 ... 246 
 
 12 
 
 
 . 
 
 ... 48 
 
 8 
 
 
 107 
 
 20 
 
 , 
 
 52, 
 
 (3 times) 245 
 
 12 
 
 
 35 
 
 3 
 
 
 2 John 
 
 ,, 
 
 14 
 
 xxii. 1 
 
 3 
 
 7 
 9 
 
 
 120 
 
 242 
 
 7 
 
 
 244, 
 
 245, (bis) 246 
 
 
 115 
 
 9 
 
 
 ... 
 
 (bis) 245 
 
 
 ■ . . • • ■ | j 
 
 
 
 3 John 
 
 
 13 
 
 
 242 
 
 7 
 
 
 
 ... 244 
 
 16 
 
 1VE£ 
 
 rv j 
 
 (bis) 241 
 
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