Westcott on He 73 quotes throws light on Lk U^;h some sense 'exiles who to do God's p and children and brethren and all tlv
For the abstraction of the sinful ' hate,' leaving in it nothing but kind, Wendt compares the use < 1V-, where * they are used only i seizure and appropriation, but seizure.'
4. other passages — Mt 6-^ = Lk 16'^ ' No man can serve two masters : for either he will h^te the one and love (ayairri(ret) the otlier ; or else he will hold to the one and despise the other.' Here also ' hate ' must get its full meaning in order to bring out the opposition and the division of the man's nature who attempts to serve both God and mammon. The change of words in the second jiart is remark- able {KaTCtppovqaei for fuaqan, ami ai'iliiuai fur ayaT-qffei), ' non dixit ocli't ~.il ■ mif. „i,/' f : -iciu Solent minas ejus postpunciv i u|iiiliial il.ns Mii-. qui de bonitate ejus ad inipunitatem ^il■i lilamli- untur' (Aug.); to which Trench adds — 'No man actually and openly professes to hate God and love the devil ; and tlierefore in the second clause, when the Lord is putting the converse case, He changes both words, which would be no longer the most appropriate ; the sinner ' holds to ' Satan when he follows his rewards ; he practically ' despises ' God when he heeds not His promises and His tlireaten- ings ; however little he may acknowledge to himself or to others that he is doing either this or the other.'
Lk V^, ' salvation from our enemies and from the hand of all that hate us,' exhibits a parallelism with no particular distinction between the clauses, cf. Ps 18" 106'".
Literature.— Bethune-Baker'sart. 'Hatred'in Ifastinffs* Z)B ; Votaw's art. 'Sermon ..n th. .M .unt, ' I , , '.1.; Trench,
ExpositioH of the .s',/-„.. ' u -.(„.»■ in the
Gospels (No. 12); Wea.ll, / . ;.i; Mozlev,
LecturrsontheOldTtst.t,,,' ni ^\.' ■ \ K:i,.i . l ■ uj'.xpositor,
l.ix.IlS-91420f.; Dykos. .Un.,./. •'■,'"' A -.;. Ull.; Butler, Serm. viii. ix. ; Seelev, Ecce Homo, rh. xxi. ; .M.inensen, Chr. Eth. il. 118 ff. ; Gardner, Conflict of Duties, l.'!3-148.
W. H. DUNDAS.
HEAD (K£0a\^).— 1. Natural importance.— The relationship of the head to the body is that of master to servant. In this service tlie body is e.x- pected to ignore its o\^'n wants, and liomelessness is to be without a resting-place for the head (Mt 8"). The anointing of the head was an accompani- ment of festive liappiness (Mt 26', Mk 14^ Lk 7'^), and this mark of joy was to be borrowed by Chris- tian self-denial (Mt"6"). A crown of thorns on tlie
head was part of the mock dignity thrust upon Christ as King of the Jews (Jn 19=).
The importance thus attached to the head gave a higlier significance to tlie gestures which, among an emotional people, often emphasized or took the place of words. Such movements of the head are practised to-day in Palestine alike by young and old, and are resorted to on occasions similar to those described in tlie OT and NT. Thus a rapid shaking of the head from side to side, with a similar twirling of the open hand on the wrist, indicates tliat one is perplexed by some mystery, as when the owner of the garden asked why that useless fig-tree was still there (Lk 13'). It also indi- cates that the hearer has not heard distinctly, or grasped the meaning of what has been said. An abrupt jerk of the head backward does duty, especi- ally wlien at some distance away, for an emphatic 'No.' Tlie bending of the head dowmvard is the attitude of the inferior in the presence of his superior (Is 58°, Lk 18'^). The slow turning of the head once in one direction means that the words just heard or the scene witnessed pass all descrip- tion. Such a gesture would be common among those who looked upon Christ's miracles of healing power. This motion, repeated several times, along with a dissociating wave of the hand, means con- tempt or disgust towards some action, or the abandonment of hope in the case of some party referred to (Jer 18'^ Zeph 21^). The movement of the head up and down is the soliloquy of one speak- ing to himself and saying, ' It is as I expected ; I knew it must come to this' (La 2^\ Mt 27f). The head laid to one side, with a slight protrusion of the underlip, means, ' Causes must have con- sequences, you may do as you please' (Ps 22'). Such a gesture seems to fill the gap in the debate over the fig-tree in the garden (Lk 13').
2. Figurative authority. — The connexion thus recognized between headf and body was used to express all situations involving a relationship of authority and submission. The patriarchal East, with regard to both secular and sacred matters, lias a1 way- attached more importance to the sceptre til in to th'' -t.itute. It does not understand imper- -niial iilii (s, ami gives its homage to the official who I an cnlorre liis decrees. Its conception of life is of graded authority rather than of democratic equality. It was not so much in disapproval of this as liy way of supplying a new line of action to the familiar instinct, that Christ said that in the coming King- dom of God the way to honour would have to be sought through abundant and self-liumbling service (Mt 202«'- 23"). Tlie customs of swearing by the head and of appealing to heaven and eartli and Jerusa- lem, are condemned, because, while such a habit of appealing under distress to the name of some one who could and must corae to deliver and punish was a protection to the oppressed under primitive conditions of life, it was here diverted from its original meaning when the appeal wa-s made to that which was not fi'ee, but already belonged to another. The practice was at once foolish and idolatrous. The true help is from the Lord which made heaven and earth ; and this help is for those whose speech is ' Yea, yea ; nay, nay ' (Mt 5"'").