The result of the total survey will probably be to impress upon us : (a) how defective the best of human theories are to express the whole truth on this great subject ; (b) the fact that elements of truth are embraced in nearly all the theories, which a more complete view must endeavour to conserve ; and (c) the need of continually reverting from human theories to the original statements in Scripture itself, which, in their breadth, variety, and fulness, refresh and satisfy as nothing else can.
Literature. — Ritschl, Reaht. und VersoJmung, Bd. ii. ; A. B. Davidson, The Theoloyy oft/ieOT(,\-m.-x.) ; Dillmann, ^?«<».v/. Theol. ; other Biblical Theologies <>fOT (SchnUz, Oehler, etc.) ; Curtiss, Primitive Semitic Beligion To-day (1902). p. 194 ff. ; artt. ' Rig-hteousness,' ' Redemption,' in Hastings' DB\ Stevens, The Theology of the NT, a-nd The Christian Doctrine of Salta- tion (ethical aspects ; rejects penal view). — On NT teaching : Den- iiey, The Death of Christ; Walker, The Cross and Kingdom ('Sayings of Jesus,' pts. ii. iii.) ; Scott-Lidgctt, The Spiritual Principle of the Atonement (ch. iii.) ; Crawford, The, Atone- ment (|)t. i.) ; Dale, The Atonement (ii.-vi.) ; Bib. Theologies of NT (\Yv\a&, etc.).— On Christ's work in Redemption: F. D. Maurice, Theological Essays (vii. ' The Doctrine of Sacrifice ') ; Hushneli, The Vicarious Sacrifice, and Forgiveness avd Laio; M'Leod Campbell, The Nature of the Atonement ; D. W. Simon, The Redemption of Man. am\ Reconciliation by Incarnation ; Ritschl, Jastifi cation and Reconciliation, vol. iii. ; Moberly, Atonement and Personality ; Kiihler, Die Lehre ron der Versohnuiig ; Seeberg, /'rr Tod Christi; Dale, Scott-Lidgett, Walker, Stevens, etc., as above. — On criticism of theories :
**Copijrrght, 1908, by
Ritschl, as above, vol. i. ; Crawford, Dale, Scott-Lidgett, Stevens, etc. — On history of doctrine : Harnack, Dogmenge- sehichie [Eng. tr. in 7 vols.] ; Orr, Progress of Dogma (vii.).
James Ore.
**REDNESS OF THE SKY.— When the Pharisees and Sadducees (Mt IGif-) demanded of Christ a sign from heaven (iK rod ovpavoO), He replied by remind- ing them how, when the sky (ovpavSs, RV ' heaven ') was red at morning or evening, they were able to foretell foul or fair weather, and so showed that they themselves could discern the face of the sky (or the heaven). There is here an insistence on the various meanings of oupai/osthat is lost in the AV by the introduction of a second word to construe it (see Sky). The ' redness ' of the sky is denoted by the verb irvppd^cj, to glow, literally, to become fire. The colour of fire (-n-vppds) is used for ' red ' in Rev 6* 123. In the LXX it stands for the Hebrew ="'?'. The consequences of a flery hue in the sky at morning or evening, due to the condition of the atmospheric medium, is one of the commonest of weather maxims. It is familiarized in various old couplets. W. S. Kerr.
**REED. (/cdXa/xo?;.— This represents the Heb. kaneh, proljably Arundo donax, a plant which grows in great abundance in the marshes of the Jordan Valley and along the river sides. The stem is tall and straight, and the head bends grace- fully with a great feathery brush, sensitive to the slightest breath of air (Mt 11^ Lk T^i). The wood is put to many uses. It forms the frames of the rush mats with which the Arabs of el-Huleh make their slender houses. It serves as a walking- stick. When bruised, it is not only useless but dangerous ; because, giving way when one leans upon it, the splinters are apt to pierce the hand (Mt 12"^o). As a mock-sceptre, a reed was put into Christ's hand (Mt 27-**), and with this He was smitten (27^^). On a reed the sponge with vinegar was raised to His lips on the cross (27*^). Pens are made from the smaller stems, the Gr. KdXa/jLos (3 Jn 13) again corresponding to the Arab, kalam and the Lat. calamus. The ancients made the shafts of their arrows from the KdXa^os, and the divining-arrow of the Arab is also kalam. The flute and pipes played on all occasions of festivity are made from the reed (Mt 11", Lk 7^2). Measuring- rods were so uniformly of reed that they came to be known generally by this term (Ezk 40*, Rev 2115 etc.). W. EwiNG.
**REFLECTIYENESS.— This is the habit of bend- ing back the attention of the mind from action and experience to scrutinize and contemplate the nature and meaning of self and the world. Deep, steady reflectiveness is rare amid the extraordi- nary preoccupation in business of the modern world, which like briers chokes the word. The parable of the Sower should help to restore the reflective habit to its high place among the duties and privileges of life (Mt V6^^-^^). The refrain, ' Who hath ears to hear, let him hear,' is a direct appeal to the reflective man. The good scribe has thoughts new and old to reflect upon and dilate upon (Mt 13^2). It is the reflective mind which appreciates the absolute truth and varied applic- ability of the reciprocal principle involved in Mt 712 or even Mt 7*. Nature and experience are full of suggestive facts to reflect upon (Mt d'^^so 1212), God's care for men being greater than for flowers, and His loving-kindness to men exceeding any shepherd's anxiety for his sheep. John the Baptist is told to reflect upon the beneficence of his successor's ministry (Mt ll'*-^). Martha was ' anxious and troubled about many things ' which her more reflective sister Mary was privileged to be free from (Lk 10*i). The Virgin Mary herself