THE NEW SCHAFP-HERZOG
ious sense, and the dwelling-place of God. The distinction between the physical heaven and the abode of the blessed is self-evident, and Heb. ix. 11 (R.V.J expressly states that the latter is "not of this creation." It is necessary, moreover, to distinguish between this heaven, where the majesty and goodness of God are manifested, and the absolute divine supremacy, " dwelling in the light which no man can approach unto; whom no man hath seen, nor can see " (I Tim. vi. 16). In the Epistle to the Hebrews, in like manner, no stress can be laid on the variation between the singular and plural (ix. 24, xi. 12, xii. 26 as contrasted with i. 10, iv. 14, vii. 26, viii. 1, ix. 23, xii. 23, 25), nor does the author distinguish between the " heavens " and " heaven itself " (ix. 24), except in so far as the latter corresponds to the Holy of Holies in the Tabernacle (comp. x. 19-23). Jesus is accordingly described as " liigher than the heavens " (vii. 26) and as having " passed through the heavens " (iv. 14, R.V.), and thus as being exalted above all who are in heaven or who await admission there (xii. 23), therefore implying a distinction between God and heaven, but not between the " heavens." The parousia will shake heaven and earth, and create a new cosmos, which will be " a kingdom which can not be moved " (xii. 27-28).
The fact that Satan and evil spirits appear in the presence of God in heaven according to I Kings xxii. 19-22; Job i. 6 sqq.; Zech. iii. 1 sqq.; and Rev. xii. 7-8 merely implies that they work only with the permission of God. The statement that the heavens are unclean in the sight of God (Job xv. 15), moreover, must be regarded as a hyperbole of Eliphaz the Temanite to bring Job to a realization of his sinfulness. This can not be paralleled with such passages as Heb. ix. 23, especially as the heavenly world is represented as " true " (Luke xvi. 11; Heb. viii. 2, ix. 24). It may also be noted that the view that " heaven " occasionally connotes " God," as in Luke xv. 18, 21, is clearly untenable from Matt, v 34, vi. 10. (H. CremerI.)
Bibliography: H. Schultz, Alttestamentliche Theologie, 2 vols., Gottingen, 1888, Eng. transl., Old Testament Theology, Edinburgh, 1892; W. Beyschlag, N eutestamentliche Theologie, 2 vols., Halle, 1895; Eng. transl., New Testament Theology, Edinburgh, 1896; the lexicons of Cremer and Thayer, s.v. bvpavos; I. C. Craddock, The Heaven of the Bible, Philadelphia, 1897; R. Winterbotham, The Kingdom of Heaven here and hereafter, New York, 1898; and cf. the sections in the works on systematic theology.
HEBER, REGINALD: Anglican bishop of Calcutta; b. at Malpas (14 m. s.s.e. of Chester) Apr. 21, 1783; d. at Trichinopoly (30 m. w. of Tanjore) Apr. 3, 1826. He was educated at Brasenose College, Oxford, and in 1805 was elected fellow of All Souls. He then traveled for two years, and on his return was ordained priest and succeeded his father as rector of Hodnet, Shropshire. After an active service there as parish priest, he was made a prebendary of St. Asaph in 1812, and three years later was appointed Bampton lecturer at Oxford, and in 1822 preacher at Lincoln's Inn. He had already become conspicuous for his interest in missions, especially in India, and on the death of T. F Middleton, the first bishop of Calcutta, the administration of the diocese, which then comprised
the whole of India, was offered to Heber. After much hesitation, he accepted, and was consecrated on June 1, 1823, by the archbishop of Canterbury Four months later he reached Calcutta, and at once took up his episcopal duties, his task being rendered the more severe by the lapse of more than a year since Middleton's death. Between June, 1824 and Oct., 1825, he visited Bombay and Ceylon, and on Jan. 30, 1826, began his second diocesan tour. At the same time he made a study of the problem of caste, which he was willing to retain so far as it was political rather than religious. His attention was also occupied by a controversy which had broken out among the Christians of St. Thomas on account of the Syrian priests mentioned above.
The chief works of Heber were as follows: Palestine (Oxford, 1807), one of the few prize poems of permanent value, and often reprinted and translated; Poems and Translations (London, 1812); The Personality and Office of the Christian Comforter (Bampton Lectures, Oxford, 1816); and an edition of the complete works of Jeremy Taylor (15 vols., London, 1822); while his widow edited the following: Hymns, Written and Adapted to the Weekly Church Service of the Year (1827); Journey through India from Calcutta to Bombay, with Notes upon Ceylon, and a Journey to Madras and the Southern Provinces (2 vols., 1828); Sermons Preached in England (1829); Sermons Preached in India (1830); and his journal of his European tour in her biography of her husband (1830). The first complete edition of his poems appeared at London in 1841. Heber was also the author of nearly sixty hymns, some of which are conspicuous for their beauty, and have attained wide popularity. Among them special mention may be made of the following: " Brightest and best of the sons of the morning;" " The Son of God goes forth to war;" "Bread of the world, in mercy broken;" "Holy, holy, holy, Lord God Almighty;" and the missionary hymn " From Greenland's icy mountains."
Bibliography: Life, by his widow, 2 vols., London, 1830; T. Robinson, The Last Days of Bishop Heber, London, 1830; T. A. Smyth, The Character and Religious Doctrines of Bishop Heber, London, 1831; G. Bonner, Memoir of the Life of Reginald Heber, Cheltenham, 1833; T. Taylor, Life and Writings of . . Reginald Heber, London, 1836; Jas. Chambers, Bishop Heber and Indian Missions, London, 1846; J. N. Norton, Life of Bishop Heber, New York, 1870; A. J. C. Hare, Memorials of a Quiet Life, 2 vols., London, 1873; DNB, xxv (1891), 355-357.
HEBICH, he'biH, SAMUEL: Missionary; b. at Nellingen, Wurttemberg, Apr. 29, 1803; d. at Stuttgart May 21, 1868. In Dec, 1831, he entered the Basel missionary institute, and in 1834 was sent to India. In 1859 he returned to his native country, and by his sensational revivalistic methods aroused considerable opposition. In 1862 he was pensioned. His chief importance lies in the fact that while in India by his sermons on repentance and his pastoral care and devotion he converted many English officers and soldiers. J. Hesse.
Bibliography: S. Hebich, ein Beitrag zur Geschichte da
indischen Mission, Basel, 1872; E. F. Langhans, Pietis-
mus und Christentum im Spiegel der ausseren Mission, PP-
3 sqq., Leipsic, 1864.
HEBREWS, GOSPEL ACCORDING TO THE. See Apocrypha, B, I. (19).