The above divisions represent the main usajres of the word ' hearing.' It is interesting to notice the contexts in which (i.) the interest displayed in anticipation of hearing is described, and these may be collected together vi'ilhout further remark : Mt 12« (Lk 1131), 1317 (Lk 10«), Mk 38 (cf. Mt 425, Mk 320 etc.), Lk 61. 15 6" 151 1948 2138 238 ; and (ii.) those in which certain emotional results are described as resulting from ' hearing,' e.g. wonder, astonishment, amazement, etc., joy, rejoicing, glad- ness, etc., indignation, wrath, etc., sorrow, fear, trouble, per- plexity, offence'(see articles on most of these subjects).
In conclusion, it may be pointed out that the antinomy which is found throughout Scripture and is testified to by tlie human consciousness in (■onnexion with religious experience, viz. between ' man's working out and God's working in,' ap- pears in what is said about ' hearing' in the Gos- pels. For along with exhortations addressed to men to 'hear' and to fulfil that experience in understanding, believing, and doing, there occurs as.iying .if Jesus like this, 'Everyone that hath lic;iril from the Father and hath learned, coraeth urn, nie' (.Jn 6«). _ The 'ability to hear' (Mk i^^, Jn t)"") ini)>lies an inward communication from God an 1 an ('xcrcise of man's natural faculties.
l.ii>,PAi;' UK — Grimm-Thayer's Gr. Lex. s.vv. \ Moulton- fJe!':i.; r,'- Cjitcordance, etc.; see also Literature appended
to lit .-sKDiNfi ^ B_ Macaulay.
h tills iiassage it is worth noting that the .M t r I the ' rock ' and the ' sand ' as founda. M '11 'hearing and doing' and 'hearing lia.jl tlement is the same in both cases—
Aliirli gives it the cohesiveness and per-
' doing '-habitual obedience
HEART In the NT 'heart' (KapUa.) is the word
most commonly used to denote the inner nature of man, the secret core of his being, where the springs of his intellectual and moral activity reside. In this, its general significance, it is the equivalent of the Hebrew term jh or DaS in the OT. Originally employed to designate the bodily organ which is the centre of the animal life, it came by a natural jirocess of thought to be applied to the invisible centre of the thinking and responsible life. In this sense it occurs with notable frequency in the (Jospels ; btit there, like the corresponding word in the (JT, whilst always referring to man's interior nature, it is used in a variety of applications, according to the particular functions or aspects of that nature which are meant to be expressed. This is the case also in the other NT writings.
i. SHAUE.S OF MEANING IN THE GOSPEL.S. —
Heart in the Gospels is variously regarded — 1. A.i the faculty of thought, intelligence, and Memory. — Persons are spoken of as pondering (Lk 2"), musing (3'*), reasoning (5--), having thoughts arising (Mt 9^ Lk Q'" 2438) in their heart ; understanding or not with their heart (Mt 13'^ Mk 6== 8") ; keeping, or laying up, things said or done, in their heart (Lk
16b' 251).
2. As the .scat of the affections, cmotionji, and passions :— e.g. of love for God ( Mt '2'2^', Lk 10"), for earthl.y or heavenly treasure (JSIt 6"*"-') ; of jo.y (Jn le--'^ Lk 24^=) ; of sorrow (Jn 14' 16«) ; of for- givingness (Mt 18'«), purity (5»), humility (1P») ; of good or evil dispositions (12^^- ^), perverse inclina- tion (5-* 24'"'), luxurious tastes and desires (Lk 21**).
3. As (he source of purpose and volition. — The disciples are enjoined to settle in their hearts not to meditate what they shall say (Lk 21") ; the fell design of Judas was put into his heart by Satan (Jn 13-) ; the adulterous act is virtually done in the intention of the heart (Mt 5-*).
4. As the organ of moral discernment and religi- uiis belief, i.e. of conscience and faith. — Reproofs are given for the hardness of heart which prevents the reception of the truth (Mt lO', Uk 3^ 16"), and for slowness of heart to believe (Lk 24-5) . there is an exhortation not to doubt in the heart, but be- lieve (Mk 11-^); and the pure in heart have the promise of Divine illumination (Mt 5*).
In one passage only we find the phrase ' the heart of the earth '(Mtl^"").
ii. CHELS'T'S EMPHASIS ON THE HEART.— The superlative importance which Christ attached to the heart and its right condition was one of the pre-eminent characteristics of His teaching. He possessed an unrivalled insight into the workings of the heart (Jn 2^' -*), and could read what -was going on there with a penetration and accuracy often startling (Mt 9* l^'"' 22i8, Mk 2*, Lk 9"). But His unique peculiarity was the seriousness and persistency with which He dealt with the heart, and laboured for its purification as the one concern vital to the well-being of men. To the heart He always appealed, and on its deepest instincts He sought to bring His influence to bear; and although in many of His utterances the heart is not expressly named, it is still obvious that He had it directly in view. This was the 'inwardness' which consti- tuted His great secret. The main points on which He insisted were :
1. The heart as the source of all the good or the evil in men's lives. — He dwelt on this with special earnestness— e.i/. in His reply to the tradition- bound objectors, ' Out of the heart proceed evil thoughts, murders, adulteries,' etc., 'the things which defile a man' (Mt IS'"'-); and in that sug- gestive saying, ' A good man out of the good treasure of his heart bringeth forth that which is good, and an evil man out of the evil treasure of his heart bringeth forth that which is evil' (Lk