PUBLIC-DOMAIN CHRISTIAN BOOK
A Dictionary of the Bible — Volume 5
James Hastings · 1,128,046 words · 1137 reading sections
Section 421
It appears, then, that during the Apocryphal period Ae conception of Sheol was by no means a fixed quantity. Rather was it in a somewhat fluid condition, and underwent considerable varia- tion. It had, however, ‘come to be regarded as a definite stadiwm between death and judgment, with preliminary penalties, and, in so…
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* Charles’ ed., note on 608, EXTRA VOL,—20 righteous from henceforth (62). Still another modification of the older view of Gehenna occurs in Enoch 91-104, where the wicked are cast into the furnace of fire as incorporeal spirits (98°). Hither- to the punishment of Gehenna had been thought of as both bodily and spiritu…
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The doctrine of an incorporeal immortality is also taught in 4 Maccabees in connexion with the * According to the Book of Jubilees and the Assumption of Moses, which were of Pal. origin, the resurrection of the spiri takes place only after the Final Judgment. ae i a ee ee DEVELOPMENT OF DOCTRINE famous story of th…
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Many scholars, however, explain the eschato- logical development of the period on the theory of the contact of Judaism with foreign systems of thought, and in particular maintain that the doc- trine of the resurrection was arrived at through the medium of Zoroastrianism, or at all events assumed the form it did under t…
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and Dillmann, and various articles in the best Bible Dictionaries, see Bretschneider, Die Dogmatik der Apokr. Schriften des AT4 * Eschatology, p. 159. Se 308 TRINITY TRINITY a ee eee ee ee ee SS (1841) ; Nicolas, Des Doctrines Religicuses des Juifs (1860); Lan- gen, Judenthum in Palistina zur Zeit Christi (1866);…
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(3) With the Messiah would come also the Holy Spirit, which had left prophetic men since Malachi (Weber, p. 78). But how it was related to God and His Christ was not evident. It is identified with Divine wisdom (Wis 7? 91”), with the Angel (Ps-Sol 10), and with the Memra (Wis 775). The Spirit is felt to be distinct fro…
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Se naa ne TRINITY 309 Spirit; and, second, He was the Son of God (Lk 1°), corresponding with His relation to the Father. He was as sinless as the Holy Ghost. His sinlessness and His supernatural birth are put together. The RV of Lk 1° shows that the one was rooted in the other; because of this Divine origin ‘wheref…
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(6) The NT doctrine of the Trinity, presented as it is chiefly from the point of view of the Son, con- tains the following elements :— First, There is one God, Jehovah, the Father everlasting, Second, Ever with Him was His Divine Spirit. Third, With Him also, from before the founda- tion of the world, was His only-b…
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(5) The fellowship of Father, Son, and Holy Spirit appears still more personal and essential in the actual work of man’s redemption. The re- ligious value of Father, Son, and Spirit appears to be the same. The Spirit is not prominent in the teachings of Jesus, first, because its work, internal, subjective, tender, must…
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(2) The record of Christ’s teaching in the Fourth Gospel presupposes the Synoptics, and in Apostolic perspective, under illumination of the promised Spirit, unfolds their final meaning. Were this Gospel not from John, it still would show how the most spiritual Christians in Apostolic days recalled the words of Jesus re…
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MS s TRINITY absolute sense, as God is to Him ‘the Father’ in an absolute sense (6% 3% 520. 19. 21. 22. 23.26 g85. 36 1.413) Tf, is from this relation of God incarnate that He says, ‘My Father is greater than I.’ For Moses or Paul or Luther to say, ‘God is greater than I am,’ would be absurd. Equally absurd would it…
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(3) The Synoptic Gospels present, by way of just historic accommodation, the teaching of Jesus to the Jews, though showing incidentally, especially after the resurrection, the higher self- consciousness of Christ as found in the Fourth Gospel (cf. especially Mt 11°? and Lk 10%); This last, given intentionally for disci…
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St. Paul also puts baptism and the Holy Spirit together (1 Co 107°) in a way to make it seem certain that he traced both to Christ (11%, ef. Mt 20”). St. Peter, too, describing conversion (Ac 2°), united baptism in the name of Jesus, and reception of the Holy Ghost, just as we should expect on our view. Baptism ‘into t…
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(6) Equally marked is the Apostolic conception of the Holy Ghost and His relation to Father and Son. In the Gospels Jesus speaks 25 times of the Spirit, and the Evangelists make a like number TRINITY of references ; but in the Acts and Epistles over 160 statements are made about the Holy Ghost (Scofield, The Holy Spi…
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(6) St. Paul, like all the Apostles, supports his theology by the Old Testament. His central theme, the Divine Christ, he sets at once in in- separable relations to Jehovah. The Jewish teach- ings of his day confounded ombx and ma (so Jehovah is rendered @eds in LXX of Nu 2213 988. while 5x and onbs appear as xdpvos in…
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liberty wherewith Christ hath made us free.’ St. Pauls theology grew out of his experience. He knew the personal Divine work of Son and Spirit in his own soul (Ph 3°, Ro 8°91). He had extra- ordinary gifts of the Spirit (1 Co 1448), He knew that all religious life comes from the Spirit (Ro 15", Gal 37°). He knew, a…
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(3) St. John’s teachings take their perspective (a) from his doctrine of the Adyos, which he sees pre- figured in the OT. This is central in his Gospel, as it is in the doctrine of the Trinity. The Divine Néyos became incarnate in Jesus. This may be why Christ’s conception of the Holy Ghost is not referred to, and why …
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In the Apocalypse, which has a strong Jewish colouring, we find the same high conception of the Father and the Son. As conqueror over Satan and Saviour of the saints, Jesus sits in Divine glory, adored and praised as omniscient (2**), omnipresent, and eternal (128 28 321 5% 14 712 115 20° 221-8), He is the Son of Man, …
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iv. Teachings in the Life of the Apostolic Church. —The Trinity was not a theory from without, but part of the gospel, life, work, and worship of the ee ec | Apostolic Church. It lived in devotion long before it appeared in theology. The Father, Son, and Holy Ghost were as much part of Church life as body, soul, and…
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St. Peter says he opened the Church to the Gentiles because the Lord Jesus Christ from heaven told him to do so (Ac 118), and because the Holy Spirit told him to do so (Ac 1011). St. John says the Spirit of truth in the Apostles made them men of God (1 Jn 4*°), and witnessed through them that the Father sent the Son to…
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(3) From the Trinity also started the Mission of the Church (Mt 28). The Holy Spirit appeared at once as the great propagating power. e re- peated the ‘Come’ and ‘Go’ of Jesus (Mt 1178 28”, Ac 18) and continued His work. Jesus declared that the work of foreign missions was the aim of His death (Jn 12” 23-86), It was fu…
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A similar recognition of the Trinity underlies the worship of the Lord’s Supper. Only those baptized in the name of Father, Son, and Holy Ghost were to partake of this Holy Supper (1 Co 101-4 14169, Gal 37%, Ac 2% 812 198; Didache, x.). It called to mind the Father, in whose kingdom the new wine would be drunk (Mt 26”,…
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LiverATURE.—There is no recent literature on this subject. See art. Gop in NT in vol. i. Besides the works quoted in the text and the sections in Bibl. Theology of the OT, by Oehler, Riehm, Schultz, Smend, and Bibi. Theol. of NT’, by Holtzmann, Beyschlag, Gould, see the Literature under artt. Jmsus CHRIST, Curistotocy,…
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2. Man and Religion.—It must be here assumed that the attempt to explain man empirically—that is, as a product of nature—has failed, and that he must be interpreted ideally, as a person in and yet above the process of nature. If Materialism, or Naturalism, or Agnosticism be true, then human religion is a delusion, and …
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a REVELATION REVELATION 323 De a a SE cee rs i De behind the stage reached by science and morality, while the ritual elements were made unduly pro- minent. Yet it is quite evident that the conscious- ness of God ought to have a content adequate to the demands of reason and the dictates of con- science. The religiou…
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This revelation, it is to be understood, is per- manent and universal. It is not to be supposed that the spiritual activity of man, which seeks God in nature, history, self, summons into activity the spiritual self-revealing function of God; but all these media of Revelation are to be conceived as permanently and unive…
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tion was not only limited in space, but also con- ditioned by time. A perfect revelation would be wasted on an imperfect nation. Religion, or man’s receptivity for God’s communication, can make progress only as conscience and reason, morals and institutions are developed. That a revelation may be effective for the ends…
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tion was intended, and His control of all the. events which affected its fortunes and develop- ment; for what God had done or was doing in judgment or mercy to punish or to save, was the content of the message and mission of the leaders or teachers. It was not through nature that God discovered Himself; it was not by …
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326 REVELATION God in religion had been disturbed, and his capa- city to respond to God’s revelation had been de- stroyed by sin, in Him also was accomplished that redemption from the guilt, power, lust, and curse of sin, and that restoration to the knowledge, love, and life of God, which made it possible for man.to …
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5. Relation of Christ to the NT.—Between the two Testaments there is not only an interval of time, there is also a change of religious thought REVELATION REVELATION 327 and life. A trinitarian conception of God takes the place of a unitarian; instead of a national there is an individual and thus universal relation o…
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6. Limits of the NT revelation.—It may be ob- jected, that if the Christian consciousness of Christ has authority even as the testimony of Christ to Himself, why should we limit this authority to the consciousness of St. Peter, St. John, St. Paul, and the other persons whose writings have found a place in the NT? Why s…
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7. Lelation of Criticism to the history of Revela- tion.—In this sketch of the Christian revelation and its herald, the Hebrew, critical problems have not been discussed, not because the writer has ignored or been indifferent to their existence in forming his conclusions, but because the scope of the article seemed to …
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Without at present entering on any detailed discussion of the subject of miracles (see article MIRACLE in vol. iii.) and inspiration, the denial of the supernatural operation of God in revelation must be dealt with. The denial may be due to either a supposed scientific interest or an assumed philosophical necessity ; t…
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so to order and relate all his knowledge that the universe will appear to him an intelligible unity ; but this unity cannot be constituted without the idea of God; and if man is to affirm a reality corresponding to this idea so that he may be able to base this mental structure on the solid founda- tion of real existenc…
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When the conception of God’s transcendence tended more and more to supersede that of His immanence, greater prominence was given to supernatural organs of revelation, as His Spirit, Word, Wisdom, and Angel. (Consult the articles on all these subjects). The Angel is sometimes identified with, sometimes distinguished fro…
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332 REVELATION Admitting the Divine origin and consequent spiritual character of the Law, its insufficiency to secure righteousness is acknowledged by St. Paul (Ro 77“), The author of the Epistle to the Hebrews equally acknowledges the inefliciency of the ritual sacrifices to cleanse the conscience and to restore comm…
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REVELATION REVELATION 333 necessary digression to the main course of the discussion, the investigation of Jesus’ use of the OT shows that He recognized the kinship of His own religious life to that of the saints of old ; that in His teaching He assumed as the condition of the understanding of His words the knowledge …
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(c) In St. Paul’s Epistles the doctrinal aspects of the OT are more prominent. The frequency of his quotations depends on the subject he 1s dealing with, and the destination of the letter. Generally speaking, he appeals to the OT most frequently when he is asserting the independence of Chris- tianity against Judaistic …
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‘art. CHURCH in vol. i.) it was believed that Apostles and Prophets possessed an authoritative inspiration. The Apostles had seen the Lord, and were witnesses to the Resurrection (Lk 2448, Ac 18 22 282, 1 Co 91). They showed the signs of an Apostle (1 Co 92, 2 Co 12"), and they had received a call from God (1 Co 12%, …
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uestioning belief that predictions were made and that miracles did happen which was once common ; and it is being more clearly recognized, on the other hand, that a Divine revelation must be able to commend itself morally and spiritually to the conscience and reason of mankind, and that a revelation which could not so …
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3. Evidence of Hxperience.—No conclusion of scholarship on so difficult and delicate a problem as the date, authorship, historical accuracy, and theological authority of these writings can compel faith. Scholarship, as honest and as competent as that which is found in the Christian Churches, has not felt this compulsio…
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Summary.—Let us sum up in a few words the arguments of this article. Man is by necessity of his nature religious. Religion implies revelation ; man’s approach to God is in response to God’s approach toman. As religion is, so is revelation universal; but its quality varies with human capacity and development. It is in a…
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EXTRA VOL,—22 mot F THEOCRACY 337 broader or more unexceptionable statement as to the special relation of the true God to Israel as their ruler, and of their relation to Him as His subjects, it would be difficult to imagine. In other places, however, Josephus describes the Mosaic con- stitution as an ‘aristocracy,’ …
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The admission that the narrative of Gideon’s judgeship may not have been committed to writing till long after the events, and that the document used in 1 Samuel with which we are concerned may probably have been composed in the latter part of the 9th or even in the 8th cent. B.c. (on date of E, see Driver, LOT® p. 123)…
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V. H. STANTON. HEBREWS, GOSPEL ACCORDING TO THE.— Introduction. i, Patristic and other evidence of existence. 1. Jerome. . Epiphanius. . Eusebius (including Hegesippus). . Clement of Alexandria, and Origen. . Muratorian Canon (silent), Ireneus, Papias, Ignatius. . Nicephorus, and a minuscule codex of 9th or 10th c…
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There are many difficulties and confusions in Jerome’s statements on this subject, but the fol- lowing facts clearly appear from them :—l. The Christians of Syria used in the 4th cent. a Gospel in Aramaic, written in the square Hebrew char- acter, and not identical with any of those in the Canon. 2. There was great unc…
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In a statement about Hegesippus, who travelled from the East to Rome in the latter half of the 2nd cent., he tells us that that Father wrote a book of Memoirs, in which he gave extracts from the Gospel according to the Hebrews and the Syriac, translat- ing them himself. Whatever may be the precise meaning of this, whet…
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The last fact of the external history of our Gospel is derived from a minuscule codex of the First and Second canonical Gospels, which dates from the 9th or 10th cent., and was brought by Tischendorf from the East to St. Petersburg. The Gospel according to Matthew is said in it to have been taken from old copies at Jer…
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No. 4. The Baptism: ‘J¢ came to pass when the Lord had ascended out of the water, the whole foun- tain of the Holy Spirit came down and rested upon him, and said to him, My son, in all the prophets I was looking for thee, that thou shouldest come, and that I should rest in thee. For thow art my rest ; thou art my first…
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ili, THEORIES OF ORIGIN AND CHARACTER.— From these extracts, reminding him now of one of the Gospels of the NT and now of another, and in some cases appearing to add to what these Gospels give, the reader will readily see what questions are here suggested to scholarship. That ‘sec. Hebr.’ was a translation from Greek i…
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i. NAME.—The name Agrapha was first used in 1776 (J. G. Korner, De sermonibus Christi dypagots, Leipzig) for the Sayings purporting to come from Jesus Christ but transmitted to us outside of the canonical Gospels. The term was suggested by the idea that these Sayings are stray survivals from an unwritten tradition, ora…
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(d) Other Sayings have occasionally been included through sheer mistake of some kind, as— Epist. Barnabe, iv. 9, ‘Sicut dicit filius Dei, Resistamus omni iniquitati et odio habeamus eam’: ‘As the Son of God says, Let us resist all iniquity and hold it in hatred.’ Here the Greek text (first published from Cod. & in 186…
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The Agrapha from Mohammedan sources are chiefly of merely curious interest. iv. Lisr or AGRAPHA.— [Note.—In the following list, numbers preceded by R. refer to the numbered Sayings in Ropes, Spriiche Jesu ; numbers with Ag. to the ‘ Logia’ enumerated in Resch, Agrapha; and with Ap. to the ‘Apokrypha’ given by Resch. …
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18. (R. 150; Ap. 17) Origen, in Matt. tom. xv. 14 (vetus interpretatio), ‘Scriptum est in evan- gelio quodam, quod dicitur secundum Hebrwos, si tamen placet alicui suscipere illud non ad auctori- tatem sed ad manifestationem propositse ques- tionis : Dixit, inquit, ad eum alter divitum: Magister, quid bonum faciens viv…
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‘And again, a little further on: Bring me, saith the Lord, a table and bread. And there follows immediately: He took the bread, and blessed, and brake, and gave to James the Just, and said to him, My brother, eat thy bread, inasmuch as the Son of Man hath risen from them that sleep.’ 23. (R. 1383; Ap. 2) Jerome, adv. …
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29. Logion 4... [r]hv mrwxeiay : *.. . poverty.’ 30. Logion 5, [héyJee [Inoods: drrjou édv Sow [B, ovx] e[iolv &]Oeor, kat [8]rovu e[fs] ear povos, [AE }yw eye els per’ avr[od]* éye[plov tov NLOov Kakel ebpjoes we, cxloov 70 EvNov Kayw exet iui: ‘Jesus saith, Wherever there are two, they are not without God ; and wher…
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42, (R. 52; Ap. 21a) Epiphan. Her, xxx. 13, éy Ta you map avrots evayyediy xata Mardaiov dvouatomévm, odx Aw dé wAnpecTaTw, GANG vevodevmevyy kal AKpwrnpiacuévw (‘HBpaixoy dé rodro Kkadoiow) éupéperas bre eyéverd tis dvip dvduate “Inoods, Kat atros ws érav rpidKovra, ds éehéEaro Nuds. Kal éhOav els Kadapvaodm elofjdOev…
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(f) 49-66. Agrapha from Writers.— 49, (R. 2; Ag. 2) Clem. Rom. xiii. 1f., uddcora Meuynuévo. Tav NOywy Tod Kuplov *Inaod, os éAddAnoev O.ddokwy émelkeray Kal waxpoOuulav’ orws yap elev" éNeGre, iva éhenOAre* apiere, iva apedy bpiv: ws Tovetre, oTw monOjoerac buty* ws didore, orws doOjcerac vyiv’ ws kplvete, otrws…
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‘And he added, saying, But these things are credible to them that believe. And when Judas the traitor did not believe, and asked, How shall such growths be accomplished by the Lord? he relates that the Lord said, They shall see, who shall come to these (times).’ ' ‘.oe Hippolytus, Comm. in Danielem, lib. iv. (ed. Brat…
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64. (R. 85; Ag. 3) Epiphan. Her. lxxx. 5, détos yap 0 épydrns rob pc 800 abrod* Kal dpxerov Tw épyato- Mevy 1 Tpopy avrof: ‘For the labourer is worthy of his hire ; and, Sufficient for the labourer is his maintenance.’ 65. (R. 125) Augustine, Contra adversariwm legis ct prophetarum, ii. 4. 14, ‘Sed apostolis, inquit, …
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Public-domain historical reference work (1898–1905); OCR text from Internet Archive. Historical scholarship and terminology reflect its era; OCR may contain errors. Verify quotations and current scholarly claims independently.
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Historical Christian writing; not Scripture.