We must, however, qualify what has been said in two respects. .Jesu-4 guarded the s.1111 tiKir\' of tlie family b\- the most stringent r." Ill ,ii,,,i ,,f -nv.ii.-i TM-'m.i- III! II,. 1'; for the family is the
I .,1 -I 1:^ T ■' ; ' I u. Where it does not
i.i, , , |. M ,:: I 1.1.', i i^h love and dut.v, the
nil, ,11 I., .11,,^ iini. I A-ain, Jesus instituted
III.. iiiiK saniuiiiiii - 11 mIiiI, m. iiiu\- participate in His
•Up.
, pp.
EARTHLY AKD HEAVENLY 503
Nothing can be gained by attempting to suui- inarize the Sermon on the Mount. It is enough to emphasize three points.
1. Jesus turns the judgment and attention from the outward act to the inward motive, to the thouglit and feeling from which the act springs. ' Ye liave heard that it was said by them of old time, Thou shalt not commit adultery : but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart ' (Mt 5"'-)- A standard such as this must shatter the Pharisaic complacency that accompanies the outward observance of a code of duties.
2. In the same way Jesus lays stress on being, not doing, on character, not action. Blessed are the meek, the merciful, the pure in heart, the for- giving, they which hunger and thirst after right- eousness. Not that deeds are unimportant or un- necessary. Far from it. But tlie vital thing is the will. So Jesus transcends the point of view of the casuist. In the Christian ideal there are no contradictions. In the Gospels there is no delicate balancing of considerations and consequences.
3. Jesus subordinates the love of our neighbour
to the love of God. It is often said that the Second Commandment, ' Thou shalt love thy neighbour as thyself,' is an adequate expression of the ultimate principle of morality. But the self that we love may be an unworthy solf, |«_'rli:iiis even a sensual self. If so, we shall'i-.m y lliis ...meption into the treatment of our ni-'i,ulili.>'iir. rhrr(> is much good- natured vice in tliu Wdilil. And apart from this, fasliicjMa.lilc phihiiithrupy is too often dominated liy M\ iili-al uf iiicie comfort. That is why well- ineuiit cUuris ,ii sucial improvement not seldom end ill v:iiiiiy and ve.\ation of spirit. To avoid this, idli-tiiaiii III iisf draw its inspiration from true relif/iijii. It nmst .seek illumination from God, and in llis light iiil'-rpret the duty towards other men. In other words, tlie love of God, as He is seen and known in Christ Jesus, creates a new ideal of duty both in relation to ourselves and our neighbour. Finally, the Christian motive is not the abstract conception of duty for duty's sake, but charity, the pure love of the full, concrete, and perfect ideal of humanity, realized for all time in the Person of Jesus Christ.
EAGLE.— See Animals, p. 65^
EAR.— Of the Greek words translated ' ear ' in EV, two (uirdpio)/, diTiov) refer exclusively to the bodily organ, and occur only in connexion with the case of Malchus (Mk 14^'', Jii l.s'"•^^ Mt '2fi=i, Lk 22='). In Mt 28''' the reiidrriim i^ sini|.ly a paraphrase. In Mk 7''^ (dKoai) ' lii> licarin- ' would be more exact. In all other instamcs tln.> «(jril uis occurs, and is used ; (1) litcralli/, to denote ' Ihe ear ' (Mt 10", Mk 7^" 8"*, Lk'l« 12=22*), or (by trans- ference) ' the range of hearing' (Lk 4-'); but more frequently (2) figuratively, to denote a spiritual faculty symbolized by the natural ear (Mt 11"' 139. 10 16(.), 16. 43_ Mk 4»: ■^, Lk 8^ ^ U^). The de- finitive passages for this use are Mt IS^--^ Mk 4=--', Lk 8°"'^, where it forms the underlying subject of Christ's first parable, ' the Sower,' a parable con- cluded in each account by the phrase, ' He that hath ears (to hear) let him hear.' Indeed, the general principle of speaking in parables is in these passages connected with ' ears dull of hearing ' (Mt 13"-!'). Christ is speaking in reference to ' mysteries ' (Mt 13'S Mk 4", Lk 8'"), that is. Divine truths not necessarily puzzling in themselves, but undiscoverable by man apart from a revelation of them (see Moule on Eph P 3^-", cf. also 1 Co 2'-i''). When these have been revealed to him, man has the power to recognize their tr\ith, fitness, and necessity (see Westcott on He 2" 7-"), in proportion as he is determined to do the Divine will (Jn 7" 843-47), This faculty of recognizing the voice of truth and (as it were) vibrating to its utterance is fitly referred to by Christ as a spiritual ' ear.'
Literature. — Griinm - Thayer, s.v. «?,- ; Expositor, i. ii. <f2ff. F. S. Ranken.
EARTHLY AND HEAVENLY {My(i.os, iirovp6.vi.os). — Tlie Gr. words are found in the Gospels only in .In 3'- [eTrovp6.vio%, however, occurs as a variant reading (Tl!) in Mt IS=*, where some critical editors
S refer oiipavioi], in Christ's conversation with Nico- enius, and are best interpreted in the light of the
context. Theattemi.tn,a,lel.yM>,
ee,,niinentators
to explain tliem by eoUaliiii; |.a-
sa.e, where the
.sanie or similar wcjnls oe,ui . \ i,M
s no salisfactory
result, tlip ni..anin,u .,f the wo'i.U i