4. A self-sufficient secularism.— Such teaching, setting the renewed dispositions of the heart far above the riches and honours of the world in value, supplied a potent counteractive to the proud security and self-assumption which prosperous worldliness is apt to beget. It forced home the sense of something wanting within, even when the outward fortunes were flourishing. The parable of the Rich Fool is a vivid picture of the real poverty of the man who trusts in his worldly success and is not rich in the things that belong to the inner life (Lk 12'«-=') ; while in the parable of the Rich Man and Lazarus there is another picture, fitted to break down the self-confidence of the prosperous, showing that the day will come when conditions may be reversed, and when heart-qualities alone will determine tlie status and happiness of men (Lk 16'9-3i).
iv. The revivifying effect on religion.— By His insistence on the heart as the vital element in righteousness, Christ transformed the whole character of religion. He made it (1) living, — not mechanical, a matter of prescribed and outwardly imposed form, but dynamical, a free, spontaneous spring of high purpose and feeling; not some- thing put on, but a bent and impulse of the .spirit OTthin. Thus He gave religion an elasticity and perpetual vitality which prophesy for it per- manence and power, — 'a well of water springing up unto everlasting life ' (Jn 4'''). He made it (2)
effectually/ operative, — an energizing force, working itself out in practical life, impressing its hallowed deas and aims on the world of affairs, and proving
its reality by the heightened quality of the actions to which it "leads. And He made it (3) a gracious
HEAT
HEAVEN
711
influence, — commending itself to tiie general con- science, winning reverence, inspiring self-devotion, and transmitting from heart to heart fervours of aspiration after the things of God.
LiTERATORE.— Cremer, Bib.-Theol. Lex. s.v. xxpi:^ ; art. 'Herz' In PRE'; Wendt, Teaching of Jesus, i. 2B5ff. ; Martensen, Christian Ethics (Individual), 80 ff. ; Weiss, Bib. Theol. of N'T, i. 124. G. M'Hardy.
HEAT (KoiJirwv), Mt 20'% Lk 12='* ; RV ' scorching heat,' with raarg. 'hot wind.' /cai/crui' in LXX has both meanings: (1) scorching heat (Gn 31", Is 491°, Sir 18'" 43'--) ; (2) the east wind (Dnu), hot, dry, dust-laden, withering up all vegetation, and blowing from tlie desert, like the simoom (Job 27"', Jer 18", Ezk 17'" 19'^ Jon 4^, Hos 13'=), usually ivefios or TTveO/iiO KaOa-wv. AV gives ' burning heat,' and RV ' scorching wind ' in Ja 1".
The first meaning seems preferable in Mt 20'^, though Trench {Parables) and others incline to RVm. 'Onus intrinsecus, a labore ; ajstum ex- trinsecus, a sole' (Bengel). Lk 12== belongs to a class of passages based on the observation of natural phenomena ; cf. Mt 5« 7"'- 24", Lk 10'«, Jn 38 12-^. Here also the rendering ' scorching heat ' is the more usual, and seems to agree better than ' hot wind ' or ' east wind ' with the mention of the south wind [vdros) which immediately precedes. Possibly, however, the distinction was not so clearly marked between these two winds, since in Ezk 27-" oni; (east wind) is translated in LXX by rd TTveufxa tou v6tov.
The only reference in the Gospels to heat for the purpose of warmth is Jn 18'" 'a fire of coals' (dvepaKiaf), i.e. 'of charcoal' RVm, coals having probably still this meaning at the time of the AV. See Wind.
Literature.— Grimm-Thayer, Lex. s.v. xxis-ant ; Hastings' DB, and Encyc. Bibl. art. ' Wind ' ; Thomson, Land and Book, pp. 296, 536f. W. H. DUNDAS.
HEATHEN. — The Anglo-Saxon haethen, 'one who lives on the heaths and in the woods,' as opposed to a town-dweller; cf. 'pagan,' from pagamis, ' a countryman or villager.' This word is an indication of the fact that, as a rule, country- dwellers were Christianized later than those living in towns and cities. ' Heathen ' occurs in AV of the Gospels in Mt 6' 18", and not at all in RV, which gives ' Gentiles ' and ' Gentile ' respectively in these two places (see Gentilks).
It has been pointed out that ^a.(7a»«« also means ' a civilian ' in opposition to ' a soldier,' and that thus a pagan would also mean one who was not a soldier of Christ. This secondary meaning of pagan probably came into use through a con- temptuous designation by soldiers of non-military persons as ' countrymen.'
Literature.— Murray, Xew English Dictionary ; and Enci/c. Bibl. s.v. ; Bigg, The Church's Task under the Roman Empire, Lect. ii. p. 42, note 2 ; Trench, Study of Wm-ds.
Albert Bonus.
HEAVEN (oupams, sing, and plur. ; in Mt^ plur. chiefly, and always in 6 iraTJjp 6 iv tois oOpafoU, and ij ^aaiXeia rdv oOpavCjv).
Three uses of the word may be classified, omitting parallel
I Heaven (Lk 215), and
avenly host' (Lk 213), beholding God (Mtl8'», cf. Lk oing perfectly His wUl (Mt 610).
1518-
The use of ' Heaven ' for ' God ' is put beyond question by Lk
here ' sinned against heaven ' can only mean ' against
other uses only less certain— thus 'from
len ' (Mt 2125) ia clearly ' from God or from
There
God.'
heaven or fro: